The exercises of the wise man. The Lord is to be glorified for his works.
Goldie knowlege, 16. puritie of soule, 20. humble conceipt of our selues, 27. and consideration of eternal reward, are good dispositions to spiritual contemplation.
1The wise man will seek out the wisdom of all the ancients, and will be occupied in the prophets.Il saggio indagherà la sapienza di tutti gli antichi, e farà studio nei profeti.THE wise man wil search out the wisdom of al the ancientes, and wil be occupied in the prophetes.Sapientiam omnium antiquorum exquiret sapiens, / et in prophetis vacabit. 2He will keep the sayings of renowned men, and will enter withal into the subtilties of parables.Raccoglierà le spiegazioni degli uomini illustri, e insieme penetrerà le sottigliezze delle parabole,He wil keepe the narration of famous men, and wil enter withal into the subtilities of parables.Narrationem virorum nominatorum conservabit, / et in versutias parabolarum simul introibit. 3He will search out the hidden meanings of proverbs, and will be conversant in the secrets of parables.Estrarrà la sostanza degli oscuri proverbi, e si occuperà nello studio degli enimmi allegorici.He wil search out the hidden senses of prouerbes, and wil conuerse in the secretes of parables.Occulta proverbiorum exquiret, / et in absconditis parabolarum conversabitur. 4He shall serve among great men, and appear before the governor.Egli assisterà in mezzo ai magnati, e starà dinanzi a quei, che presiedono.In the middes of great men he wil minister, and in the sight of the president he shal appeare.In medio magnatorum ministrabit, / et in conspectu præsidis apparebit. 5He shall pass into strange countries: for he shall try good and evil among men.Egli passerà nei paesi di stranie genti per riconoscere quel, che v'è di bene, e di male tra gli uomini.He shal passe into the land of strange nations: for he shal trie good and euil in men.In terram alienigenarum gentium pertransiet: / bona enim et mala in hominibus tentabit. 6He will give his heart to resort early to the Lord that made him, and he will pray in the sight of the most High.Egli di buon mattino svegliandosi, il cuor suo rivolgerà al Signore, che lo creò, e nel cospetto dell'Altissimo farà sua orazione.He wil geue his hart to watch early vnto our Lord, that made him, and he wil pray in the sight of the Highest.Cor suum tradet ad vigilandum diluculo ad Dominum, qui fecit illum, / et in conspectu Altissimi deprecabitur. 7He will open his mouth in prayer, and will make supplication for his sins.Aprirà la sua bocca ad orare, e chiederà misericordia pe' suoi peccati;He Wil open his mouth in prayer, and wil entreate for his sinnes.Aperiet os suum in oratione, / et pro delictis suis deprecabitur. 8For if it shall please the great Lord, he will fill him with the spirit of understanding:Perocché se il gran padrone vorrà, lo riempierà di spirito d'intelligenza:For if it shal please our great Lord, he wil fil him with the spirit of vnderstanding:Si enim Dominus magnus voluerit, / spiritu intelligentiæ replebit illum:
9And he will pour forth the words of his wisdom as showers, and in his prayer he will confess to the Lord.Ed egli spanderà come pioggia gli insegnamenti di sua sapienza, e al Signor darà lode nella orazione:and he wil power forth the wordes of his wisdom as showres, and in prayer wil confesse to our Lord.et ipse tamquam imbres mittet eloquia sapientiæ suæ, / et in oratione confitebitur Domino: 10And he shall direct his counsel, and his knowledge, and in his secrets shall he meditate.E metterà in pratica i consigli, e i documenti di lui, e mediterà gli occulti giudizi di lui.And he wil direct his counsel, and discipline, and in his secretes he wil consult.et ipse diriget consilium ejus, et disciplinam, / et in absconditis suis consiliabitur. 11He shall shew forth the discipline he hath learned, and shall glory in the law of the covenant of the Lord.Egli esporrà pubblicamente la dottrina, che ha apparata, e nella legge del testamento porrà sua gloria.He wil open the discipline of his doctrine, and wil glorie in the law of the testament of our Lord.Ipse palam faciet disciplinam doctrinæ suæ, / et in lege testamenti Domini gloriabitur. 12Many shall praise his wisdom, and it shall never be forgotten.La sapienza di lui sarà celebrata da molti, e non sarà dimenticata in eterno.Manie wil praise his wisdom, and it shal not be abolished for euer.Collaudabunt multi sapientiam ejus, / et usque in sæculum non delebitur. 13The memory of him shall not depart away, and his name shall be in request from generation to generation.Non perirà la memoria di lui, e il suo nome sarà ripetuto d'una in altra generazione.The memorie of him shal not depart, and his name shal be required from generation to generation.Non recedet memoria ejus, / et nomen ejus requiretur a generatione in generationem. 14Nations shall declare his wisdom, and the church shall shew forth his praise.La sua sapienza sarà predicata dalle nazioni, e le lodi di lui saran celebrate nella Chiesa.Nations shal declare his wisdom, and the church wil shew forth his praise.Sapientiam ejus enarrabunt gentes, / et laudem ejus enuntiabit ecclesia. 15If he continue, he shall leave a name above a thousand: and if he rest, it shall be to his advantage.Finché egli viverà, avrà maggior fama, che mille altri, e se anderà al suo riposo, ciò sarà utile a lui.If he continew, he shal leaue a name more then a thousand: and if he rest, it shal profite him.Si permanserit, nomen derelinquet plus quam mille: / et si requieverit, proderit illi. 16I will yet meditate that I may declare: for I am filled as with a holy transport.Io seguiterò ad esporre i miei pensieri, perocché io son ripieno come di sagro furore.I wil yet consult that I may declare: For as with furie I am replenished.Adhuc consiliabor ut enarrem: / ut furore enim repletus sum.
17By a voice he saith: Hear me, ye divine offspring, and bud forth as the rose planted by the brooks of waters.Una voce dice: Ascoltate me, progenie di Dio, e germogliate come un rosaio piantato lungo la corrente dell'acque.In voice he saith: Heare me ye diuine fruites, and as the rose planted vpon the riuers of waters fructifie ye.In voce dicit: Obaudite me, divini fructus, / et quasi rosa plantata super rivos aquarum fructificate. 18Give ye a sweet odour as frankincense.Spandete soave odore come l'albero dell'incenso.As Libanus haue ye the odours of sweetnes.Quasi Libanus odorem suavitatis habete. 19Send forth flowers, as the lily, and yield a smell, and bring forth leaves in grace, and praise with canticles, and bless the Lord in his works.Buttate fiori simili al giglio, spirate odori, gettate amene frondi, e date cantici di laude, e benedite il Signore nelle opere sue.Florish ye flowres, as the lilie, and geue forth an odour, and bring forth leaues in grace, and praise with songue, and blesse our Lord in his workes.Florete flores quasi lilium: / et date odorem, et frondete in gratiam: / et collaudate canticum, et benedicite Dominum in operibus suis. 20Magnify his name, and give glory to him with the voice of your lips, and with the canticles of your mouths, and with harps, and in praising him, you shall say in this manner:Magnificate il suo nome, e date lode a lui colle parole di vostra bocca, e co' cantici delle vostre labbra, e al suon delle cetere, e così direte in lodandolo:Geue magnificence to his name, and confesse vnto him in the voice of your lippes, and in songues of the lippes, and harpes, & thus shal ye say in confession:Date nomini ejus magnificentiam, / et confitemini illi in voce labiorum vestrorum, / et in canticis labiorum, et citharis: / et sic dicetis in confessione: 21All the works of the Lord are exceeding good.Tutte le opere del Signore sono buone grandemente.Al the workes of our Lord are exceeding good.Opera Domini universa bona valde. 22At his word the waters stood as a heap: and at the words of his mouth the receptacles of waters:Alla parola di lui l'acqua si stette come in una massa, e come in un serbatoio di acque a una parola della sua bocca.At this word the water stood as an heape: and at the word of his mouth as it were receptacles of waters:In verbo ejus stetit aqua sicut congeries: / et in sermone oris illius sicut exceptoria aquarum: 23For at his commandment favour is shewn, and there is no diminishing of his salvation.Perocché tutto divien favorevole quand'ei comanda, e la salute, ch'ei da è perfetta.because in his commandment placabilitie is made, and there is no diminishing of his saluation.quoniam in præcepto ipsius placor fit, / et non est minoratio in salute ipsius.
24The works of all flesh are before him, and there is nothing hid from his eyes.A lui sono presenti le azioni di tutti gli uomini, e nissuna cosa è celata agli occhi di lui.The workes of al flesh are before him, and there is nothing hid from his eyes.Opera omnis carnis coram illo, / et non est quidquam absconditum ab oculis ejus. 25He seeth from eternity to eternity, and there is nothing wonderful before him.Egli vede da un secolo all'altro, e nissuna cosa è mirabile dinanzi a lui.From world to world he beholdeth, and nothing is meruelous in his sight.A sæculo usque in sæculum respicit, / et nihil est mirabile in conspectu ejus. 26There is no saying: What is this, or what is that? for all things shall be sought in their time.Non occorre dire: Che è questo? ovvero, che è quello? perocché ogni cosa a suo tempo verrà a proposito.It is not to be saied: What is this, or what is that? for al thinges shal be sought in their time.Non est dicere: Quid est hoc, aut quid est istud ? / omnia enim in tempore suo quærentur. 27His blessing hath overflowed like a river.La benedizione di lui è come un fiume, che inonda:His blessing hath ouerflowed as a streame.Benedictio illius quasi fluvius inundavit. 28And as a flood hath watered the earth; so shall his wrath inherit the nations, that have not sought after him.Come il diluvio inzuppò l'arida terra, così l'ira di lui prenderà possesso delle genti, le quali non lo hanno cercato.And as a flood hath watered the drie land, so his wrath shal inherite the nations, that haue not sought him:Quomodo cataclysmus aridam inebriavit, / sic ira ipsius gentes quæ non exquisierunt eum hæreditabit. 29Even as he turned the waters into a dry land, and the earth was made dry: and his ways were made plain for their journey: so to sinners they are stumblingblocks in his wrath.Siccome egli le acque converse in siccità, e il fondo rimase asciutto, e la via fatta da lui fu comoda al loro viaggio, così i peccatori per effetto dell'ira di lui vi trovarono inciampo.euen as he turned waters into drught, and the earth was made drie: and his waies are direct to the waies of them: so to sinners stumbling blockes in his wrath.Quomodo convertit aquas in siccitatem, et siccata est terra, / et viæ illius viis illorum directæ sunt, / sic peccatoribus offensiones in ira ejus. 30Good things were created for the good from the beginning, so for the wicked, good and evil things.I beni furon fatti pe' buoni fin da principio, e parimente pe' malvagi i beni, e i mali.Good thinges were created for the good from the beginning, so for the wicked, good thinges and euil.Bona bonis creata sunt ab initio: / sic nequissimis bona et mala.
31The principal things necessary for the life of men, are water, fire, and iron, salt, milk, and bread of flour, and honey, and the cluster of the grape, and oil, and clothing.La somma di quel, che è necessario alla vita dell'uomo, ell'è l'acqua, il fuoco, e il ferro, e il sale, il latte, la farina di frumento, e il miele, e il grappolo dell'uva, e l'olio, e il vestimento.The beginning of the thing necessarie for the life of men, water, fire, and yron, salt, milke, and bread of flower, and honie, and the cluster of grape, and oyle, & clothing.Initium necessariæ rei vitæ hominum, aqua, ignis, et ferrum, / sal, lac, et panis similagineus, et mel, / et botrus uvæ, et oleum, et vestimentum. 32All these things shall be for good to the holy, so to the sinners and the ungodly they shall be turned into evil.Tutte queste cose sono un bene pe' santi; ma per gli empj, e pe' peccatori si convertono in male.Al these shal be conuerted to saintes into good, so also to the impious and to sinners into euil.Hæc omnia sanctis in bona, / sic et impiis et peccatoribus in mala convertentur. 33There are spirits that are created for vengeance, and in their fury they lay on grievous torments.Vi son degli spiriti creati ministri di vendetta, i quali nel loro furore fan soffrire continuamente i loro flagelli:There are spirites, that were created for vengeance, and in their furie they haue confirmed their tormentes:Sunt spiritus qui ad vindictam creati sunt, / et in furore suo confirmaverunt tormenta sua. 34In the time of destruction they shall pour out their force: and they shall appease the wrath of him that made them.Nel tempo della perdizione metteran tutto fuora il loro potere, e placheranno il furore di lui, che gli ha creati.in the time of consummation they shal power our strength: and they shal accomplish the furie of him, that made them.In tempore consummationis effundent virtutem, / et furorem ejus qui fecit illos placabunt. 35Fire, hail, famine, and death, all these were created for vengeance.Il fuoco, la grandine, la fame, la morte, tutte queste cose furon fatte per gastigo:Fire, haile, famine, and death, al these were created for vengeance:Ignis, grando, fames, et mors, / omnia hæc ad vindictam creata sunt: 36The teeth of beasts, and scorpions, and serpents, and the sword taking vengeance upon the ungodly unto destruction.Come i denti delle fiere, gli scorpioni, e i serpenti, e la spada vendicatrice, che stermina gli empj.the teeth of beastes, and scorpions, and serpentes, and sword reuenging the impious vnto destruction.bestiarum dentes, et scorpii, et serpentes, / et rhomphæa vindicans in exterminium impios.
37In his commandments they shall feast, and they shall be ready upon earth when need is, and when their time is come they shall not transgress his word.Al comando di lui esulteranno, e staran sulla terra preparate al bisogno, e venuto il tempo non trasgrediranno la sua parola.In his commandmentes they shal make merrie, and on the earth they shal be prepared when nede is, and in their times they shal not pretermitte a word.In mandatis ejus epulabuntur: / et super terram in necessitatem præparabuntur, / et in temporibus suis non præterient verbum. 38Therefore from the beginning I was resolved, and I have meditated, and thought on these things and left them in writing,Per questo fin da principio io restai persuaso, ed ebbi questo sentimento, e questo fisso pensiero, che io lascio scritto.Therefore from the beginning I was confirmed, and I haue consulted, and thought, and leaft written.Propterea ab initio confirmatus sum, et consiliatus sum, / et cogitavi, et scripta dimisi. 39All the works of the Lord are good, and he will furnish every work in due time.Tutte le opere del Signore son buone, e ciascuna opera fornirà egli nell'ora sua.Al the workes of our Lord are good, & he wil geue euerie worke in his houre.Omnia opera Domini bona, / et omne opus hora sua subministrabit. 40It is not to be said: This is worse than that: for all shall be well approved in their time.Non occorre dire: Questa cosa è peggiore di quella; perocché tutte le cose saranno approvate a suo tempo.It is not to be said: This is worse then that: for al shal be approued in their time.Non est dicere: Hoc illo nequius est: / omnia enim in tempore suo comprobabuntur. 41Now therefore with the whole heart and mouth praise ye him, and bless the name of the Lord.Or voi con tutto il cuore, e a piena bocca lodate insiememente, e benedite il nome del Signore.And now with al hart and mouth praise ye, and blesse the name of our Lord.Et nunc in omni corde et ore collaudate, / et benedicite nomen Domini.
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Ancients. The Essenes (Josephus, Jewish Wars 1:7.) and Therapeuts (Philo, Comtemp.) were most famous for doing so. In general the Jews despise the learning of foreign nations: but some have applied themselves to it, particularly Philo, Josephus, etc., 1 Machabees 1:11., and 2 Machabees 6:11.)
Calmet
Prophets. These required the utmost study, before the coming of Christ, 1 Peter 1:11., and Daniel 9:9. (Calmet)
Worthington
The virtuous must follow both an active and contemplative life. (Worthington)
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Sayings, or history of Abraham, etc.
Parables. This was most in vogue, 3 Kings 10.
Calmet
But mechanics abstained from this study, Ecclesiasticus 38:38. (Calmet)
Worthington
To meditate well, 1. knowledge; 2. virtue; 3. humility; and 4. hope, are requisite. (Worthington)
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Governor of the province or army. The most enlightened were chosen, like Joseph, Daniel 1:4., etc.
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Men. Travelling was very requisite, (chap. 34:11.) and history records the actions of the bad as well as of the good, for the instruction of the public.
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Lord, being in a sort of rapture, and enlightened by Him.
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Generation. With what care do we not preserve the Scriptures? etc.
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Thousand. Children or other men.
Calmet
Rest, in death. (Calmet)
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Calmet
With. Greek, "as the moon in the first quarter," dichomenia. The Vulgate has read Diomenia, "divine transport." The author declares that he was inspired. (Calmet)
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By. Greek, "Hear me, ye holy children."
Haydock
Offspring. Literally, "fruits." (Haydock)
Challoner
He speaks to the children of Israel, the people of God: whom he exhorts to bud forth and flourish with virtue. (Challoner)
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Bring. Greek, "praise a canticle."
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Calmet
Voice. Greek, "songs of your lips, (Haydock) and with ancient lyres," etc. (Calmet)
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39:23
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Calmet
Wonderful, or new. (Calmet)
Haydock
The greatest miracles cost him nothing. (Haydock)
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Time. The veil shall be withdrawn, and Providence will appear. Greek, "all things are made for their proper use."
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Haydock
That. Greek, "as he changed the waters into saltness," (Haydock) at Sodom, (Calmet) "his ways are plain for the saints: so to sinners they are stumbling-blocks," ver. 30. The Red Sea gave a passage to Israel, and overwhelmed the Egyptians. (Haydock)
Calmet
Him. God does all with grandeur. He poured his graces upon Israel, and overwhelmed the giants in the deluge. (Calmet)
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Water and fire. These are requisite to prepare bread. The Romans refused them to the enemies of the state.
Calmet
Cluster. Greek, "blood," as [in] Deuteronomy 32:14. (Calmet)
Worthington
God gives the necessaries of life, which the virtuous use well, for their reward; and the wicked ill, to their ruin. (Worthington)
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Calmet
Spirits. Storms (Psalm 10:7., and 148:8.) good angels, (Genesis 19:11., and Isaias 37:36.) or rather devils: who, though created in holiness, fell, and became executioners of the wicked. (Calmet)
Worthington
They abused their free-will, and are eternally punished. (Worthington)
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Calmet
Destruction, and final ruin of the impious, or at the last day. (Calmet)
Menochius
Appease. God is pleased with the execution of justice. (Menochius)
Haydock
Yet the devils cannot obtain a reconciliation; neither do they act to please God, having their wills obstinately bent against his, though they be forced to obey. (Haydock)
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Beasts. Wolves, etc., with which the country was infested, Deuteronomy 7:22., and 22:24.
Sword. War.
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Feast. Greek, "rejoice," as at a feast, Ezechiel 39:16.
Calmet
Word. They will be ready at the first sign. (Calmet)
Haydock
All creatures, but the rebel angels and man, obey God. (Haydock)
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Resolved. Literally, "confirmed" in this opinion by a divine light, ver. 16, 21.
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Time. If we receive not at first, we must have patience.
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Calmet
That. Even sin contributes to manifest the justice and mercy of God; and we are not to judge of his works, but to praise him; as every thing is created for wise purposes, and evil proceeds from our abuse of things. (Calmet)
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Ye divine offspring.... He speaks to the children of Israel, the people of God: whom he exhorts to bud forth and flourish with virtue.
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Besides actiue life commended in the former chap. it is necessarie that vertuous men vse also meditation, & cōtemplation. Vnto which foure dispositions are requisite, described in this chapt.
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Concordance 1.
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True knowlege of holie Mysteries: without the. which meditation wil be erronious.
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Concordance 2.
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Puritie of soule free frō greuous sinnes, and endowed vvith vertues.
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Humilitie is especially required in contemplatiue persons.
Concordance 3.
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Concordance Gen. 1.
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Concordance Exo. 1.
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Hope of eternal reward comforteth, & encoregeth the seruants of God.
Concordance 4.
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Gen. •.
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In the meane time God geueth necessaries for this life. VVhich the good vse rightly to their merite & the wicked vse euil to their damnation.
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Diuels were created in state of grace, and of their owne wil fel from God, & consequently are eternally punished.
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 7.19
… For it is not the sinner’s confession when the Lord says, “I confess to Thee, O Lord of heaven and earth, because Thou hast hid these things from the wise, and revealed them to babes.” Likewise in Ecclesiasticus it is said, “Confess to the Lord in all His works: and in confession ye shall say this, All the works of the Lord are exceeding good.”
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.1.7
… 7 ). This is not the confession of sins, but of praise; as He also saith in whom there was no sin, “I will confess unto Thee, O Father, Lord of heaven and earth;” and as it is written in the Book of Ecclesiasticus, “Thus shalt thou say in confession, of all the works of God, that they are very good.”
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St Augustine of Hippo † AD 430 On the Holy Trinity 11.5
… Yet neither is it altogether dissimilar: for what is there that has not a likeness of God, in proportion to its kind and measure, seeing that God made all things very good,
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Origen † AD 254 Origen Against Celsus 4.75
… And one of our own wise men says somewhere: “Do not say, What is this? or Wherefore is that? for all things have been made for their uses. And do not say, What is this? or Wherefore is that? for everything shall be sought out in its season.”
St Augustine of Hippo † AD 430 The Confessions 7.12
… I perceived, therefore, and it was made clear to me, that Thou didst make all things good, nor is there any substance at all that was not made by Thee; and because all that Thou hast made are not equal, therefore all things are; because individually they are good, and altogether very good, because our God made all things very good.
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St Augustine of Hippo † AD 430 A Treatise Concerning Man’s Perfection in Righteousness 32
… Here are his remarks: “We must answer this text with another, in which the same Lord says, ‘A good man out of the good treasure of his heart bringeth forth good things.’ And again: ‘He maketh His sun to rise on the good and on the evil.’ Then in another passage it is written, ‘For the good things are created from the beginning;’
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 79.17
… or, as some understand it, it is because there are two generations, an old and a new.…But in many places of holy Scriptures we have already made known to you that confession is also put for praise: as in this passage it is, “These words ye shall say in confession, ‘That the works of the Lord are very good.’”
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Hence also of old St. Augustine and the other Fathers studied Plato, and so Plato was taught in Christian Academies, just as Aristotle is now taught. Thus Seneca, Plutarch, Epictetus and the like teach great honesty of morals. The ancient Hebrews did the same. To pass over others, Philo, the most learned of the Jews, according to the testimony of St. Jerome, studied and imbibed Plato. Whence that celebrated saying: "Either Philo platonizes, or Plato philonizes." But especially the student of wisdom "shall be occupied in the Prophets," so that, namely, he may thoroughly examine their prophecies, as the Greek has it; for since these were dictated by the Holy Spirit for the instruction of men and the confirmation of morals, they are certainly most true, most useful, most efficacious and most divine. Note the word "all," because each one has something peculiar, either of wisdom or eloquence, which you may learn from them. Therefore you ought to read all, so that you may draw forth wisdom in all its forms. Hear Sidonius Apollinaris, book IV, epistle 3, where, praising Claudian Mamertus, and comparing him to the ancient Wise Men, both Gentile and Christian, he assigns to each their own characteristics so acutely and pointedly: "He feels," he says, "like Pythagoras, divides like Socrates, explains like Plato, involves like Aristotle, flatters like Aeschines, grows angry like Demosthenes, blooms like Hortensius, burns like Cethegus, urges like Curio, delays like Fabius, feigns like Crassus, dissembles like Caesar, persuades like Cato, dissuades like Appius, convinces like Julius. Now if we come to the most holy Fathers for comparison, he instructs like Jerome, destroys like Lactantius, builds up like Augustine, is exalted like Hilary, is humbled like John, corrects like Basil, consoles like Gregory, flows like Orosius, is compressed like Rufinus, narrates like Eusebius, urges like Eucherius, provokes like Paulinus, perseveres like Ambrose." By Prophets understand the whole of Holy Scripture synecdochically: for the greater and more difficult part of Holy Scripture is the Prophets. For the Hebrews divide Holy Scripture into three parts, namely into the Law, the Prophecies and the Hagiographa. The Law is contained in the Pentateuch of Moses, the Hagiographa they count as Job, the Psalms, Proverbs, Ecclesiastes, the Song of Songs, Chronicles, Daniel, Ezra and Esther: the Prophets they divide into the Former and the Latter. They call the Former Josue, Judges and the four books of Kings: the Latter, Isaiah, Jeremiah, Ezekiel, and the twelve Minor Prophets. Thus St. Jerome in the Prologue Galeated, which is prefixed to the Bibles. The Prophets therefore occupy the greater and more important part of the Old Sacred Scripture, and consequently through them all the hagiographic or Canonical writers are understood. For these teach true and divine wisdom, dictated by God for the instruction of men. In like manner St. Peter commends the study of the Prophets and Holy Scripture to the faithful, those desirous of true wisdom, in his Second Epistle, chapter 1, verse 19: "We have, he says, a more firm prophetical word: to which you do well to attend, as to a light shining in a dark place, until the day break, and the morning star rise in your hearts: understanding this first, that no prophecy of Scripture is made by private interpretation. For prophecy came not by the will of man at any time: but the holy men of God spoke, inspired by the Holy Ghost." The same St. Paul commends to Timothy, in his Second Epistle, chapter III, verse 15: "From thy infancy, he says, thou hast known the holy scriptures, which can instruct thee to salvation, by the faith which is in Christ Jesus. All scripture, divinely inspired, is profitable to teach, to reprove, to correct, to instruct in justice: that the man of God may be perfect, furnished to every good work." See what I have noted on those passages. Thus the Essenes, whether Jews or Christians, celebrated for the reputation of wisdom and holiness, "apply the greatest study to the ancient writings, choosing from them what is expedient for soul and body," as Josephus says in Book I of the Jewish War, chapter VII. The same thing the ancient Rabbis and Masoretes accomplished with great labor and study, who carefully annotated all the various readings and writings of Holy Scripture, all the words and their varieties and meanings, for the purpose of preserving the integrity of Holy Scripture, and therefore called their work Masorah, that is, tradition, from the root מסר masar, that is, he delivered; so that masorah is the same as cabala. Again, masorah can be derived from the root אסר asar, that is, he bound, and יסר iasar, that is, he corrected. For, as Lexicographers note, masar, asar and iasar are akin both in voice and in meaning, and from these three the word masorah can be derived. If you derive it from masur, that is, I delivered, it signifies tradition: if from iasar, it signifies correction, emendation, namely of errors committed in copying the Bibles; if from asar, it signifies binding; because in that book they thus collected and bound together all the words and voices of Holy Scripture, so that it itself could not be loosened, corrupted and destroyed. And this is what masorah signifies, Ezechiel XX, 37: "I will bring you into the bonds (in Hebrew, into the masorah) of the covenant," that is to say, I will bind and constrain you to me by covenant. In the same, far more after Christ, all the Fathers and Doctors of the Church have labored. For, as St. Ambrose says in his Epistle 44 to Constantius: "Divine Scripture is a sea, having in itself profound meanings, the depth of prophecies, enigmas." And St. Augustine in Book XII of the Confessions, chapter IV: "Wonderful, he says, is the depth of thy words, whose behold before us the surface pleasing to little ones, but wonderful the depth, my God, wonderful the depth, it is a horror to gaze into it, a horror of reverence, and a trembling of love." Wherefore the same, in Epistle 119, chapter XXI: "In Holy Scripture itself, he says, I know far more things that I do not know than things that I know." Finally St. Gregory of Nazianzus in his Distichs: "It is most useful, he says, to keep the mind constantly open to divine oracles; for by this means knowledge of divine laws is acquired. Know moreover that you ought to revere the master of piety as a father in his place." For, as St. Gregory says in the Preface to Job: "In Holy Scripture the lamb (the humble) swims, and the elephant (the proud) is drowned."
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The Doctors of the holy Church accomplished this. Hear St. Jerome, Preface to the epistle to the Ephesians: "From my youth I have never ceased either to read, or to question learned men about those things which I did not know, or to have myself as a teacher. Finally, recently for this reason especially I went to Alexandria, that I might see Didymus, and from him inquire of him about doubts in all the Scriptures which I had." Hear Rufinus, book XI of the History, chapter IX, concerning St. Basil and St. Gregory of Nazianzus: "Both," he says, "were noble: both educated at Athens, both colleagues, for thirteen years, having set aside all the secular books of the Greeks, they devoted themselves to the volumes of divine Scripture alone, and they followed their understanding not from their own presumption, but from the writings and authority of their elders, who themselves were known to have received the rule of understanding from Apostolic succession." I have cited more in the Preface to the Pentateuch. Hear Rabanus on this passage: "The ecclesiastical man inquires, and more diligently learns the wisdom of the Patriarchs and Prophets, and devotes himself to meditating upon their writings; he preserves the narrative of renowned men, that is, of the Apostles and Evangelists, by believing rightly and acting well; he also busies himself diligently in scrutinizing the parables of the Gospel, and seeking the mystical sense in divine sentences, he investigates the hidden allegory in the historical narrative; so that he may know what the clear discourse has of utility according to morality and the rule of faith, and what according to allegory and anagogy it may suggest to be understood spiritually. This man therefore shall minister in the midst of the great, when he converses disciplinedly among Catholic doctors, and strenuously ministers in ecclesiastical offices; and he does this not that he may seek human praise, but that he may please before the eyes of the inner inspector, who presides over heaven and earth, and rules over all creatures." Finally, St. Jerome, epistle to Paulinus: "Paul the Apostle," he says, "glories that he learned the law of Moses and the Prophets at the feet of Gamaliel, so that armed with spiritual weapons he afterwards said confidently: The weapons of our warfare are not carnal, but mighty to God unto the pulling down of fortifications, destroying counsels, and every height that exalteth itself against the knowledge of God, and bringing into captivity every understanding unto the obedience of Christ, and ready to revenge all disobedience," II Cor. X.
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Allegorically, an ecclesiastical man among "great men," that is, Bishops and Prelates, diligently ministers in ecclesiastical offices; so that "in the sight of the ruler," that is, God the inspector, who presides over heaven and earth, he may appear decently and with praise. Thus Rabanus and the Gloss.
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Thus St. Jerome traversed Italy, Gaul, Germany, Greece, Syria, everywhere going and hearing learned men, and thus he acquired such great wisdom for himself. Hear him himself giving the reason and cause of this deed of his in the Preface to Galeatus, in his letter to Paulinus: "We read, he says, in the ancient histories that certain men traversed provinces, visited new peoples, crossed seas: so that those whom they had known from books, they might also see in person. Thus Pythagoras the Egyptian seers, thus Plato Egypt and Archytas of Tarentum, and that shore of Italy, which was once called Great Greece, he traversed most laboriously: so that he who was a master at Athens and powerful, whose doctrine resounded in the gymnasia of the Academy, became a foreigner and a disciple; preferring to learn the doctrines of others with modesty, rather than to thrust forward his own impudently. Finally, while he pursued letters as if fleeing throughout the whole world, captured by pirates and sold, he even obeyed a most cruel tyrant, captive, bound and a slave; yet, because he was a philosopher, he was greater than the one who bought him. To Livy flowing with the milky fountain of eloquence, we read that certain nobles came from the furthest borders of Spain and Gaul: and those whom Rome had not drawn to the contemplation of itself, the fame of one man led there. That age had an unheard of and to be celebrated by all centuries miracle, that having entered so great a city, they sought something outside the city. Apollonius, whether he was a magus, as the common people speak, or a philosopher, as the Pythagoreans hand down, entered the Persians, crossed the Caucasus, the Albanians, Scythians, Massagetae, penetrated the most wealthy kingdoms of India: and finally, having crossed the very wide Phison river, he came to the Brahmans, so that he might hear Hiarchas sitting on a golden throne, and drinking from the fountain of Tantalus, among few disciples, teaching about nature, about the movements of the stars, and the course of days. Thence through the Elamites, Babylonians, Chaldaeans, Medes, Assyrians, Parthians, Syrians, Phoenicians, Arabs, Palestinians, returning to Alexandria, he went into Ethiopia, so that he might see the Gymnosophists and the most famous table of the sun in the sand. That man found everywhere something to learn, and always making progress, he always became better. Philostratus wrote most fully about this in eight volumes." Thus far St. Jerome. The Gauls from ancient centuries sent their sons away from home, so that they might be educated more strictly and diligently. Hear Caesar, book VI of the Gallic War: "In the rest, he says, of the institutions of life they differ in this respect from the rest, that they do not allow their own children, unless when they have grown up, so that they can sustain the duty of military service, to come openly before them; and they consider it shameful for a son in boyish age to stand in public in the sight of his father." For this reason Academies were established, so that those eager for wisdom might go to them, and there hear teachers and men illustrious in all knowledge and wisdom. For which reason the holy Basil and Gregory of Nazianzus went to Athens, others to Alexandria, so that they might see and hear Origen, Pantaenus, Heraclas and other teachers. Add that often among foreigners there is more freedom, quiet and leisure for study than at home, where parents, friends, and acquaintances are great thieves of time. Whence Hugh of St. Victor, book III of the Didascalicon, chapter III, recites a celebrated sentence on the manner and form of learning, prescribing six points:
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Note: his voice shall pray for his offences. For it signifies in this exile that wisdom, that is justice, does not progress to such a degree that a man never sins, but that he never persists in sin without acknowledging it and beseeching pardon from God. Moreover this prayer ought to be affectionate and earnest, so that the heart is not merely lent to it, but wholly "surrendered" and given over, and that "at daybreak," when the heart and mind are most vigorous and strong, and that to the Lord who made him; for it is His alone to give wisdom, who gave essence. Whence the Hebrews call תושית tuscia both wisdom and essence, so as to intimate that the same is the source of wisdom and essence, namely God, and therefore the essence, soul, life and spirit of man, by which man is rational, as it were consists in wisdom. From a heart full, moreover, both of desire for wisdom and of affection for praying for it, this prayer flows forth to the mouth; and through it pours itself forth into vocal prayers with great affection. This is signified by his voice shall open his mouth in prayer; for this opening of the mouth is an indication of great spirit, affection and desire, according to that: "Enlarge thy mouth, and I will fill it." Finally, "in prayer he shall pray for his offences," namely so that he may remove the impediments to wisdom; for these are sins and offences, which darken and blind the mind of man, especially the practical mind, and turn away God's illumination, according to that: "Wisdom shall not enter into a malicious soul," Wisdom I. Whence the Zurich version translates: He directs his mind in the morning to the Lord his creator to greet him, and prays to the Most High, opens his mouth to pray, and beseeches his sins; others: "He applies his heart to seek diligently the Lord his maker, and prays before the Supreme," etc. Hear our Alvarez de Paz expounding these words, in volume III On Mental Prayer, book II, part I, chapter VII: A noble commendation of the wise man, he says, to undertake the work of prayer in the morning, that is before all other works. He surrenders himself to prayer, namely strenuously and diligently applies himself to prayer. The heart is not to be surrendered to other works, but moderately applied, lest it remain in the lowest things, lest it be submerged in love of visible things. But it is to be surrendered to prayer; because to surrender the heart to prayer and to consecrate it to God, to whom we are joined in prayer, are altogether the same thing. He shall surrender his heart to watch; for prayer is not drowsiness, but wakefulness; not sloth, but solicitude; because the heart attends to divine things with solicitude and diligence, and the intellect apprehends, so that affection and will may taste. Deservedly therefore the wise man (and here he is none other than the just man) as it were immerses himself in prayer, and, setting aside other cares, devotes himself with watchful care to contemplation, because he addresses his maker, and presents himself to God most high, from whose kindness he expects all good. But a matter so great ought not to be undertaken negligently, but strenuously and vigorously employed. Morally, learn here that at daybreak as soon as you awake, the first fruits of thought and action are to be given to God through prayer, and He is to be invoked, so that He Himself may direct your studies and all other actions to His glory and your and others' salvation. Whence the Psalmist, Psalm LXII, 1: "O God, my God," he says, "to thee do I watch from the light of dawn." The same thing Sirach inculcates frequently, as in chapter IV, 13: "They that watch for her (wisdom) shall embrace her pleasantness;" and chapter XXXII, 18: "They that watch for him, shall find a blessing." All drew this from Moses, nay from God, who through Moses thus ordained for the Hebrews, Deuteronomy VI, 7: "Thou shalt meditate upon them (the words of God and wisdom), sitting in thy house, and walking on thy journey, sleeping and rising." See the words there. Wherefore St. Basil to his spiritual son gives him this instruction: "Whatever work thou shalt begin, first invoke the Lord, and do not cease to give thanks when thou hast completed it. Seek the Lord, and thou shalt find him: nor let go when thou hast held him, so that thy mind may be joined in love of him. Strive in thy life to offer pure prayer to God." The same, epistle I To Gregory the Theologian: "What is more blessed than for a man on earth to imitate the concert of Angels? to go into prayers at the very beginning of the day? to venerate the Creator in hymns and canticles? thence when the sun is already breaking forth to turn to works, never without prayer? finally to season actions as with salt by means of canticles?" I have cited more, Deuteronomy VI, 7, to that: "Sleeping and rising." Wherefore Paulinus (or, as others say, Ausonius) in a song, or morning prayer, thus prays at daybreak, and teaches others to pray: Grant, Father, that these our prayers may be ratified: I shall fear nothing and desire nothing; I shall deem this sufficient. What is sufficient; I shall wish nothing base, nor be a cause of shame to myself: nor shall I do to anyone what at the same time I should not wish done to myself; nor truly shall I be harmed by crime, nor stained by suspicion; the suspect and the truly guilty seem to differ little; let there be no power to do evil, and let there be present a tranquil power to do good. Let me live on meager food and clothing, let me be dear to friends; nor let a well-conscious life fear death, nor desire it. But St. Bernard, in his Letter to a certain person, concerning what God requires of us: "Nothing more worthy, he says, can be thought than to turn one's heart to him, who, that you might live, willed to die: for indeed the just man gave his heart to watch early before the Lord who made him. The watching of the heart is just, and its meditation is just, that it may meditate continually on what it has received in the goods of nature, what in the goods of grace, what in God's Son made human for us, suffering, dying." And teaching earlier that God requires of us a heart, and that whole and entire, according to that: "My son, give me thy heart": "Then indeed, he says, the hearts of men are given to God, when every thought is terminated in him, turns and bends around him, and wishes to possess nothing at all except him. And thus with mind bound to himself he loves him, so that without him every love is bitter." Therefore in the morning a heart must be offered to God, and all the thoughts and actions of the heart throughout the day. Moreover, Aristotle in the Economics: "To rise at night, he says, is most beneficial both for health and for the study of philosophy." For this reason most Religious rise at night to meditate and to sing psalms; and physicians teach that this conduces to health, both by experience and reason. For singing expels and consumes the phlegms remaining after digestion, and aids the rest of digestion, stirs up heat and spirits, and strengthens the limbs. The same philosophers and poets learned from Moses and the Prophets. Whence that saying: "From Jupiter the beginning"; and that: "From thee the beginning, in thee it shall end." Hence Plato in the Protagoras teaches that poets represented this through the fable or allegory of Prometheus, whom they feign to have stolen fire from heaven, that he might implant it in men formed by himself, and thus make them wise and divine. And for this reason man is cognate to God, so that on account of this kinship with God, the knowledge of God, fear and worship of him seem to be implanted in him as it were by nature.
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He alludes to Deuteronomy 32:2: "Let my doctrine gather as rain, let my speech flow as dew, as rain upon grass, and as drops upon herbage." Rain therefore denotes the words and wisdom, first, in abundance; second, in sweetness; third, in fruitfulness, in that it produces fruit from the hearts of hearers similar to that which rain produces from the earth; fourth, in that it is brought forth from a cloud of wisdom as it were from something not earthly, but heavenly, and thus its origin is from God in the heavens. Moreover, that these words of wisdom look first and principally to God is evident from the fact that he adds: "And in prayer shall give praise to the Lord"; and from the fact that he speaks of the words by which the neighbor is instructed in verse 11. Whence the Zurich version translates: "He shall pour forth words of wisdom, and shall celebrate the Lord in his prayer." Hence the Doctors are called by St. Gregory Hyades, that is, the rainy stars; I have corrected his place and words in chapter 33, verse 27.
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But from the Greek it is clear that the word αὐτός, that is, himself, refers to the wise man, not to God; for the word αὐτός is repeated; namely at the beginning of verses 9, 10 and 11, so as to signify that the wise man himself through the eloquences of wisdom, which he emits as it were like rains, brings forth three notable fruits: first to God, by praising him wisely; second to himself, namely by directing himself wisely according to the counsel and discipline of God; third to his neighbor, by instructing him wisely. The sense therefore is, as if to say: He himself, namely the wise man, does not merely have the wisdom of God imbibed in his mind, but also "shall direct his counsel" of God, which namely he has learned to consult either from Scripture, or from the Doctors and Pastors, "and his discipline," in Greek ἐπιστήμην, that is, knowledge, as if to say: The wise man shall direct the counsel of God, and the dogmas to practice, so that namely those things which God counsels and teaches, he may execute prudently in deed, and bring them into his customs, and according to them establish and conform his whole life; for this is what the Hebrew יכונן iechonen, the Greek κατευθυνεῖ, signifies, which our translator is accustomed to render "to direct," namely from mind into deed, and to effect that the deed be right, complete, firm, stable and constant, so that by no force of adversities or temptations does the agent allow himself to be moved from the right course. "To direct" therefore is to execute directly, that is, rightly, fully, strongly and happily to carry out the counsel and discipline of God, as Christ did, concerning whom Isaiah therefore says, chapter LIII, 10: "The will of the Lord in his hand," that is, through him, "shall be directed," that is, shall be carried out. Again by hypallage "to direct the counsel" of God, is to direct one's customs and life according to the counsel of God, and to make them right and complete. Thus John the Baptist cried out: "Make straight the way of the Lord," John I, 23, that is, as Isaiah says, chapter XL, 3: "Make straight the paths of our God."
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It is called "the law of the covenant," because the law is the condition of the covenant, that is, of the pact and agreement, which God made both in the Old and in the New Testament with men, namely with the faithful. For he made a pact with them that he would be their God, that is, the giver of all good, under this condition, if they themselves would observe his law.
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This is evident in the schools of philosophers and in the sects of heretics, which have all vanished and are now everywhere condemned by all as vain, erroneous, deceptive and perverse. Where are the deeds of Simon Magus, Menander, Carpocrates, Apelles, Novatian, and the other heresiarchs? Where is the school of Protagoras, Diagoras, Hermippus, Diogenes, Empedocles, Anaxagoras, and the other philosophers? They have all vanished like smoke, like mist before the light of the Gospel, like wax melted by the fire of the charity of Christ. Thus the Apostle, I Corinthians I, 19: "It is written," he says, "Isaiah XXIX, 14: I will destroy the wisdom of the wise, and the prudence of the prudent I will reject. Where is the wise man? Where is the scribe? Where is the inquirer of this world?"
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Moreover the Apostles and doctors communicated their wisdom to the Gentiles both by word and by writing: for words pass away, but writings remain for ever. Wherefore all nations and Churches through all ages declare and celebrate the wisdom written by St. Peter, St. John, St. Paul, St. Augustine, St. Gregory, St. Ambrose, St. Chrysostom, St. Bernard, St. Thomas Aquinas, and the other Fathers and Doctors, because from them daily they draw great lessons of wisdom and growth in virtue.
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But the Greek codices of Complutum and those corrected at Rome read as the Latin Vulgate does. There is added also the Zurich version, which translates thus: If it shall remain, it shall leave a name more than a thousand; but if it shall be dissolved (and by the lapse of time its name and fame shall be delivered to oblivion) it shall have reduced to itself, that is, as Vatablus interprets it, shall have taken to itself for its own profit. Others explain it thus: If its name and fame shall remain, it shall leave more than a thousand, namely disciples and followers of its doctrine. Thus Palacius, who cites St. Ambrose. So also Rabanus: A good doctor, he says, if he lives a longer life, gains many, and becomes the cause of salvation for many: but if he shall have died, he shall migrate to eternal rest, where a reward worthy of his merits shall be rendered to him by the just judge, according to that saying of Paul, II Timothy IV: "I have fought a good fight, I have finished my course, I have kept the faith. For the rest there is laid up for me a crown of justice, which the Lord will render to me in that day, a just judge." And: "For me to live is Christ, and to die is gain." Moreover the Syriac version refers this to the doctrine of the wise man: If it shall please, he says, it shall be praised in a thousand; and if it shall be silent, in a small people.
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Moreover: "In voice he says," namely wisdom itself, or the spirit breathing upon me, or his sacred fury, as if to say: That sacred spirit of divine fury, with which I am filled, does not allow itself to be shut up in my heart, but compels me to burst forth into speech, and to say, or rather, not content with mere speech, to cry out: "Hear me (listen to me, and obey me) divine fruits;" hear me, holy children (for the child is the fruit and offspring of the father): thus he calls the Israelites, or the faithful; for these are holy, because called to holiness, and in fact sanctified in circumcision, just as now Christians are in baptism. He invites them to praise God, so that they might offer praise, as it were incense and a most fragrant thing to God. He says therefore: "As a rose bear fruit," that is, bring forth the praises of God, as it were the most fragrant fruits of roses: so that just as a rose bush planted beside waters brings forth abundantly roses wonderfully fragrant, so you from your heart may produce the praises and encomiums of God, as it were roses most fragrant and pleasing to God. Whence St. Augustine in the Mirror reads: "Hear me, divine fruits of waters (of wisdom) and as a rose planted upon a stream bear fruit." But the other things which follow here up to verse 27, St. Augustine reads in that same place plainly word for word, as our author translates and reads it. Whence you may gather how ancient the Latin Vulgate version of Ecclesiasticus is, inasmuch as St. Augustine uses it, as received and common in his own time. For "upon streams of waters," in Greek it is ἐπὶ ῥεύματος ὑγροῦ, that is, upon a moist flow, that is, as the Zurich version: Hear me, holy children, and as a rose growing beside a flowing stream sprout forth. The Roman version for ὑγροῦ reads ἀγροῦ, that is, field; whence they translate: As a rose born beside the river of a field sprout forth; in Greek it is βλαστήσατε, that is, sprout forth, germinate, produce leaves, flowers and fruits, namely both of charity, patience, humility and other virtues, and especially of thanksgiving, confession and divine praise, so that, just as a rose garden at sunrise produces many and opens the calyces of roses, so also you, waking in the morning and considering so many nocturnal and diurnal benefits, and those new ones, of God toward you, may burst forth from the depths of your heart into continual hymns and praises of God, which are most sweet to God, just as roses are to men, according to that saying of Anacreon concerning the rose: Rose, flower and fragrance of the gods, To men the rose is pleasure: The glory of the Graces. See what I said concerning the rose at chapter XXIV, 18, and Acts XII, 13. Finally the Syriac: Hear, he says, me, you just, and your flesh shall germinate as a rose, and as cedars, which are planted beside waters, and as good aromatics, so shall your odor smell sweet. Moreover Palacius thus explains this entire passage: I, he says, here understand our Author moved with anger and zeal against the impious, who at that time were miserably torturing the Jews. Wishing to console them, he says: I am full of fury against the impious; and that fury, not remaining in the heart, but proceeding to voice, says: Hear me, you pious Jews, who are the fruit of God: so that you, most attentive reader, may perceive the whole world to be as it were a field planted with heavens, elements, plants and animals: so that all these things may produce pious men, as it were fruits worthy of God. They are called "divine," because God is their cultivator, and because God is in them, and because God will be theirs, and they God's. You therefore, O pious ones, hear and in the midst of tribulations, do not fail, but rather produce good works more happily, as the rose does planted beside streams of waters. As frankincense (which is called Lebanon) produce fragrance in this fire of tribulation, flourish as a lily, emit graceful leaves: so that the more impiety presses you, the more your piety may flourish. Praise God even in pressure; proclaim him magnificent in it; and then both on your lips and on your harps sing the following hymn. Thus Palacius.
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Tropologically, Rabanus says: "Since, as he says, the rose signifies martyrdom, so also the lily signifies chastity; in order to show that both are most acceptable to our Creator, he says: Bloom, flowers, as a lily; as if he plainly said: Bring forth the most incorruptible flowers with the chastity of the virtues of heaven, whose fragrance and foliage may be scattered throughout the whole world as an example to faithful souls; for this is indeed to praise the canticle and to bless the Lord in his works, so that with heart, mouth, and deed together the whole man may render thanks to his Creator for his blessings." Anagogically, our Pineda, book VI On the Affairs of Solomon, chapter V, refers these words of Sirach to the glory and jubilation of the Blessed in heaven. For the lily is a symbol of the white robe, of resurrection and eternal brightness: for a white radiance is as it were the ornament of divinity. Whence the angels after the resurrection of Christ, in order to shadow forth that event by their appearance, appeared in white garments, that is, bright and splendid, Matthew, last chapter, 3, and Mark, last chapter, 5. Hence St. Hilary, in Matthew VI, 28, teaches that lilies are symbols of angels and of angelic brightness. And Psalm XLIV is inscribed in Hebrew sosamim, that is, for lilies, as St. Jerome translated it; Symmachus, however, triumph for flowers; for it sings the Epithalamium of Christ and the Church, with allusion to the nuptials of Solomon with the daughter of Pharaoh. For Pineda teaches that Solomon's royal garments were lilied, that is, marked with the image of lilies. Our Interpreter reads ששנים sesamim; whence he translates, for those who shall be changed; namely, from good to better, as St. Basil says in the same place, and from corruption to incorruption. Solomon therefore, the true Solomon, that is, Christ, "about to triumph for flowers or lilies," as Symmachus said, that is, triumphing, and leading the triumphant Church of Saints, his spouse, to sit perpetually with him, conducting her as a companion into the heavenly kingdom, resplendent in the lilied garment of glory, appropriately says: "My flesh hath flourished again." The Church moreover, standing at the right hand, surrounded with a similar garment of variety, now after the resurrection changed, hears the canticle: "Bloom, flowers, as a lily, and give forth fragrance, and put forth leaves for grace; and praise together the canticle, and bless God in his works." Thus that Psalm has in its title an understanding, that is, an instruction and doctrine, and in Solomon's lilied garments and in the whiteness of lilies, a hidden figure and foreshadowing of the future resurrection. This is Pineda's view. Hence also in the Ecclesiastical Office the Church sings to Martyrs: "The youth of the Saints, like eagles, shall be renewed; they shall bloom as a lily in the city of the Lord." And at Paschal time: "Thy Saints, O Lord, shall bloom as a lily, and shall be as the odor of balsam before thee, Alleluia."
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Excellently St. Bernard, sermon 11 in the Canticles: "Nothing so properly represents on earth the state of heavenly habitation as the cheerfulness of those praising God, Scripture saying: Blessed are they that dwell in thy house, O Lord: they shall praise thee world without end." See what I have said concerning the praise of God, Apocalypse IV and VII. Mystically Rabanus: "The harp," he says, "is the hollow cavity situated in the lower part of a wooden belly; which, sending upward the strings of chords, when struck produces the sweetest sounds. It received this name for this reason, because it is struck with rapid repetition. To this are deservedly compared works which are directed from earthly things to heavenly grace. That is, while we feed the hungry, while we clothe the naked, while we visit the sick, and so forth. Which, although they may appear carnal, are nevertheless performed out of love of divinity. We also play the harp when in our sufferings or losses we say with security and joy: The Lord gave, and the Lord hath taken away: as it hath pleased the Lord, so it is done: blessed be the name of the Lord." The Greek texts corrected at Rome add: And every commandment shall be in its time (the Complutensian adds: There is no one to say: What is this?); for all things shall be sought in their time; the Syriac: There is no one who says: Why is this, and why is that? because all things were created according to fitness; and there is no one who says: This is good, and that is evil: because all things in their time are strengthened; Vatable: Every command of his has its opportunity. There is no reason to say: What is this? or to what end is this? for these things shall be sought in their time, that is shall be declared, namely to have been good and approved. Whence in verse 40, he says: "All things in their time shall be approved." By which words it is signified that God, as he shows himself good in his works, so in the same he shows himself powerful and efficacious, so that no one is able to resist them, or to hinder or delay them. Two things therefore, namely goodness and power, are especially to be celebrated in the works of God. For in these two shines forth the wonderful wisdom of God, who, although they are disparate, indeed in appearance adverse, is able to combine and join them together, and to temper efficacy with sweetness, judgment with mercy, severity with clemency, anger with gentleness so aptly, that scarcely one is found without the other, indeed one illustrates and commends the other, and hence God is called Best, Greatest, says Jansenius, according to that: "I will sing of mercy and judgment to thee, O Lord," Psalm C, 1. This is what the Wise man celebrates concerning God, and God's wisdom and providence, cap. VIII, 1: "She reacheth from end to end mightily, and ordereth all things sweetly." But this sweetness appears both in other things, and in this that he makes all things in opportune time, as the Zurich version translates it, so that mortals may learn to subject themselves and their judgment to God, when they see the wicked to rule and rage against the pious, and may know that God in opportune time, although it may seem long to men, will punish the wicked for their deserts, and will free and reward the pious for their merits. Great therefore is the wisdom, great is the virtue in all the works of God, whether they appear to us prosperous or adverse, to praise God, and God's goodness and justice, providence and power, holiness and fortitude, clemency and magnificence. He who does this continually, he is wise, he is holy, he is dear to God, he is perfect, he is blessed. Such was the royal Psalmist singing Psalm XXXIII, 1: "I will bless the Lord at all times, his praise shall be always in my mouth."
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On the third day of the world, God derived the waters below the heavens, which covered the whole earth, into certain channels and cavities (which He then produced both in the earth and under the earth, which are here called receptacles), so that the earth might appear dry and could be inhabited by men and animals. For this is what is said in Genesis I, 9: "And God said: Let the waters that are under the heaven be gathered together into one place: and let the dry land appear. And it was so done. And God called the dry land, Earth; and the gathering together of the waters, He called Seas." For Sirach alludes to the genesis of the world, as is evident from what he said in the preceding verse: "All the works of God are exceeding good." And because among these works one of the principal was the division and distribution of waters, inasmuch as from them all other things were afterwards formed, and are daily formed, hence he mentions that one before the others here. Thus Rabanus and Palacius. Secondly, Lyra, Jansenius and others understand these things of the waters of the Red Sea and the Jordan, which God divided, so that the Hebrews might pass through them with dry feet. For although by this division He did not properly make cavities in the earth which would receive the divided waters; yet miraculously by His word, that is by His command and decree, He lifted them up in a heap, and caused the waters to swell up along the channel, and thus kept them swollen and as it were hanging on high lest they should flow down, just as if He had suspended them in a vessel, according to that Psalm LXXVII, 13: "He gathered the waters together as in a vessel." For Scripture often celebrates this miracle of the passage of the Red Sea and the Jordan as a portentous thing and unheard of in all ages; whence also it follows immediately here. Moreover the Syriac version substituted the sun for water, for thus it has: By His word He causes the sun to rise, and by His word He causes it to set. Then he adds: In the gladness of His will it was made, and there is none who hinders His command; for which Our text has what follows:
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COMMENTARY ON ECCLESIASTICUS, CHAPTER XXXIX. to men is for their benefit and welfare, such as it was to separate the waters from the earth, so that living things might dwell in it; and to divide the Red Sea, so that the Hebrews passing through it might be freed from the hand of Pharaoh pursuing them, and be saved.
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can now exist really and be present to eternity? but that objectively all things are present to God, and that God sees past and future things objectively as perfectly as He sees present things intuitively. WHEREFORE NOTHING IS WONDERFUL IN HIS SIGHT, — both because He Himself, as by His eternity He transcends all times, so by His power He transcends all possible and makeable things, and by His knowledge He transcends all knowable and cognizable things; and because all creatures in respect to God are like a worm, nay the tiniest point; and finally because wonder arises from this, that an effect is seen whose cause is not seen, as Aristotle says. Whence men began to philosophize from wondering: but God not only knows all causes of things, but also ordains and provides for them: whence He wonders at nothing. Thus also the wise and magnanimous man, such as Cyrus was, says Xenophon in the Cyropaedia, wonders at nothing: but children and rustics wonder at all things. Secondly, "nothing is wonderful," that is difficult and arduous, "in His sight." It is a metalepsis; for what is difficult and arduous is wonderful. Whence the Hebrew פרא pele signifies both. Wherefore the Zurich version renders it: The works of all mortality are open to Him, nor is it given to deceive His eyes; others: Nor is it permitted to be hidden from His eyes; from age to age He looks upon (others, beholds, or looks into), nor is anything wonderful to His sight; the Syriac: whether small or great, before Him; whether strong or hard, before Him.
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Moreover God does not look from age to age in such a way that all things, even past and future, are really present to eternity, and also really exist in it now, and coexist with it: so that God might see them intuitively, as some Theologians have thought. For how can the past, which was and is no longer; and the future, which will be and is not yet—
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Secondly, "shall be sought out" can be taken by metalepsis with Jansen for "shall be known," or "shall be declared," and being known shall be approved, as verse 40 says, that is, All things in their time shall be known and manifest, for what use they were created by God; and if that use be now unknown to men. By a similar metalepsis "to seek" is taken for "to find what is sought," and "to ask" for "to answer the question"; or "to know what is asked," as in Psalm X: "The Lord asketh the just and the wicked; asketh," that is, by asking He knows, or knows so fully as if He had asked and examined all things. And when St. Peter says, epistle I, chapter III, 21: "The interrogation of a good conscience," that is, the answer or declaration. See the things said there: for I have brought more similar examples there.
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Moreover Sirach speaks properly of blessing both temporal and spiritual, which God abundantly pours forth like a river upon the faithful and pious, just as he pours forth wrath like a cataclysm upon the unfaithful and impious, as he himself adds, according to that saying of Christ: "Whosoever shall drink of the water that I will give him, it shall become in him a fountain of water springing up into life everlasting," John IV, 13; and cap. VII, 38: "He that believeth in me, as the scripture saith, out of his belly shall flow rivers of living water." Thus Rabanus. Anagogically: The blessing of beatitude is poured forth upon the Blessed by God like a river of the water of life, bright as crystal, proceeding from the seat of God and the Lamb, which irrigates the tree of life, so that it may bear fruit in every month, Apocalypse XXII, 1. See the things said there.
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to the preceding verse. But less aptly; for "cataclysm," although it signifies any inundation whatsoever, nevertheless when placed absolutely, by antonomasia it signifies the general flood, by which the whole earth was overwhelmed in the time of Noah, as is evident from chapter XL, 10, when it says: "And on account of them (sinners) a cataclysm was made." This, however, when compared with the wrath of God, is apt, but not when compared with God's blessing; because it proceeded from the utmost wrath of God against sins and sinners. So greatly did wrath burn forth against them, that all, except Noah with his family, He drowned in the flood, and at the same time with them other animals, trees and plants, which He had created for the use of man. Although the Syrian, just as he compared God's blessing to a river, so he compares the same curse to it. For he says: Just as a river irrigates the ages, so in His fury He judges peoples, and converts their irrigated land into saltiness. The sense therefore of the Latin Vulgate is, as if to say: Just as in the time of Noah on account of the sins of men the flood overwhelmed, intoxicated, possessed and as it were inherited the whole earth for a whole year: so likewise the wrath and vengeance of God, both often on earth, and always and perpetually in hell, overflowing like a flood the unfaithful and impious nations, which do not seek God, that is, are unwilling to acknowledge and worship Him, will overwhelm, intoxicate and inherit; just as on the other hand the blessing and beneficence of God like a river will overwhelm, intoxicate and inherit the Jews, and all the faithful and pious, as has preceded, according to that Psalm XXXV, 9: "They shall be intoxicated with the plenty of Thy house: and Thou shalt make them drink of the torrent of Thy pleasure." He mentions the cataclysm, so that sinners may expect a like punishment, and therefore being mindful of that, may shudder at the sins which brought the cataclysm upon the whole world. Thus Lyra, Palacius and others. For just as the flood came upon men occupied securely in gluttony and the belly, and overwhelmed them unexpectedly: so also in his time God's wrath will inherit the impious, who now without fear securely revel and triumph, because God's wrath and vengeance will receive them when dead into an eternal inheritance, so that in their souls and bodies it may rage through the fire of hell eternally. Whence Palacius: "It is worthy of note," he says, "that God's wrath is the heir of the impious, which awaits their death, so that it may receive them as an inheritance. What an unexpected and harmful heir this is to the impious! On the other hand, the heir of the pious will be mercy, grace and eternal glory. According to the Syriac version, God both angry and propitious is compared to a river: because just as a gentle and calm river irrigates and makes fertile the fields, but raging it overwhelms, submerges and suffocates them: so also God is calm to the just, He cherishes and makes them fertile; but toward the impious His wrath raging will submerge them in the depths. The symbol of this is the Spring of the Sun, which by day is sweet and cold, but by night hot and bitter. Hear Pliny, book II, chapter CVI: "In the Troglodytes," he says, "a spring called the Spring of the Sun is sweet, and around midday especially cold; soon gradually becoming warm, at the middle of the night it testifies by heat and bitterness." So God and Christ in the day of this life provide sweetness of mercy to all: but in the night of the final judgment He will hurl all the bitterness of His wrath upon the impious.
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Therefore the Greek texts have here two different interpretations, and Jansenius expounds the former thus: The wrath of God, he says, and His severity and vengeance upon unbelieving nations is compared to the conversion of waters into dryness; or, as the Greek texts have it, into saltiness, that is, when God brings it about that where there was an abundance of waters, there becomes dryness and sterility: because in those upon whom God is wrathful, the moisture of all His grace being taken away, the greatest dryness comes about, and sterility in bringing forth any good. And so by these interpretations, as also by the following ones, it is shown how differently God conducts Himself toward the elect and the reprobate, and how efficacious His beneficence and severity, mercy and justice are. But our Vulgate Interpreter more aptly joined the two interpretations into one. Which Rabanus first expounds concerning the cataclysm, or flood, of which the discourse went before, as if to say: How after the outpouring of the flood the waters went going and returning, so that the dry land appeared again, and the earth brought forth its fruits: so also after the destruction of the impious, the faculty was given to the elect of God to bring forth the fruits of good works. But in that he says the ways of the Lord are the ways of those to be made straight, he shows that His retributions are dispensed according to their merits. For the ways of the Lord are His judgments: but the ways of men are their works. Whence the Lord (who is just in all His ways, and holy in all His works, and renders to each one according to his works) keeps all those who love Him, and will destroy all sinners. Secondly, more aptly Lyra and Palacius refer this interpretation to the passage of the Hebrews through the Red Sea divided by God, which then returning to its bed drowned those following and pursuing the Egyptians, of which the discourse went before in verses 22 and 23. The sense therefore is, as if to say: Just as God converted the Red Sea by dividing it into two (or, as the Hebrews relate, into twelve, according to the number of the twelve tribes of Israel, so that each tribe might have through it its own proper way and path) parts, and drying the middle bed, and so the earth of the bed through which the Hebrews were about to pass was dried; by which it came about that those ways of God, which He opened in the sea for the faithful and pious Hebrews, were "made straight," in Greek εὐθεῖα, that is, straight, level and convenient, so that namely through them directly, plainly and conveniently they might pass into the land opposite, and escape the hands of the pursuing Pharaoh: "so" likewise "to sinners offences in His wrath," supply, exist or are prepared; because namely the Egyptians pursuing the Hebrews stumbled and struck against the same Red Sea, when the wrath of God rolled back upon them the waters of the sea, and by them drowned and swallowed them up. The same He does and will do to other sinners, especially on the day of judgment. It signifies that God uses the same thing as it were an instrument both for freeing the pious and for punishing the impious, as He freed the Hebrews by the Red Sea and drowned the Egyptians, and as by the same proclamation or miracle one is converted, another is hardened. Whence the Greek texts thus have: Αἱ ὁδοὶ αὐτοῦ εὐθεῖαι τοῖς ἁγίοις, οὕτως τοῖς ἀνόμοις προσκόμματα. Which the Complutensian and Roman editions translate: His ways to the holy are straight or direct, so to the wicked offences. Our text, for ὁσίοις, that is, the holy, reads ὁδοῖς, that is, the ways of those, namely of the pious, to wit the Hebrews, who with dry feet under God's guidance crossed the Red Sea. For this being supposed as known from the circumstances, and celebrated from the matter in the manner of the Hebrews, Sirach leaves it to be understood: for he opposes the pious to the impious, so that in the latter he might show God's mercy, in the former God's wrath and vengeance. Whence the Syriac: The ways of the just are made straight in His sight, and even to the impious the same things are rendered back; the Zurich: As His ways are level to the holy, so to the unjust rough; others: His ways are straight to the holy, and to the wicked stumbling-blocks; for these are properly προσκόμματα. This interpretation can be understood in many ways. First, properly concerning the Hebrews in the Red Sea, as I have said, as if to say: The ways of the Red Sea were made straight, that is, passable, level, convenient and salutary to the pious Hebrews, because they gave them escape and safety; but the same were to the impious Egyptians stumbling-blocks, because in them they fell and were submerged. Aesop, as they say, walking about and asked by a magistrate where he was going, answered that he did not know. And when the magistrate, thinking himself mocked, bore it with indignation, he threw him into prison. Then Aesop: "Well then I was right in saying I did not know where I was going; for I did not know that I was going to prison." So man does not know where he goes, therefore let him beseech the Lord with the Psalmist: "Make perfect my steps in Thy paths, that my footsteps be not moved," Psalm 16:5. Secondly, that you may take τὸ directae morally, that is to say, the Ways, that is, the precepts, counsels, judgments and providence of God, appear to the holy to be right and equitable, because they feel themselves to be directed by them most rightly unto salvation: on the contrary, these same things appear to sinners to be unjust and distorted, because they are a scandal and offense to them: for in violating them, or murmuring against them, they fall into present and eternal death: in which the divine wrath extended over them is made manifest. This is what Hosea says in chapter XIV, at the end: "The ways of the Lord are right, and the just shall walk in them: but the transgressors shall fall in them." Thus Jansenius: The ways, he says, of God are right to the pious, so to sinners they are stumbling-blocks, that is, the ways of the Lord please the pious, and they approve them, but those same ways of the Lord displease sinners, and they are offended by them, and stumble upon them. It is said therefore that the ways of God are direct, that is, right, to the ways of the good, because they themselves by their actions and their life declare that they approve the ways of God, that is, both his commandments, which he has prescribed to men, and all his deeds and judgments, by which he governs the world, while they render him diligent obedience without murmuring. But to sinners the ways of the Lord are stumbling-blocks and scandals, because they stumble both upon his commandments, which are to them an occasion of greater fall, and upon his deeds and judgments, against which they murmur as unjust. But this happens in his wrath, namely in that they are destitute of his grace, by which they would be able to think rightly about those things which are good. Thirdly, the ways of God are "direct" to the holy, that is, prudent and prosperous; because they prudently direct them to a happy outcome, and prosper them, making them happy and blessed; and truly those same ways are twisted to the impious, because they, being imprudent, are unwilling to direct themselves and theirs prudently according to them, and therefore they make themselves miserable and unhappy, and are to them an occasion of ruin into present and eternal evils. Therefore the ways, that is, the laws and judgments of God appear right to the pious, curved and twisted to the impious: first, because to the pious they are plain and easy, to the impious arduous and difficult; secondly, because to the pious they appear equitable and holy, to the impious unjust and tyrannical; thirdly, because to the pious they are prosperous and happy, to the impious harmful and unhappy, and thus stumbling-blocks and offenses, through which they fall and rush into death and hell. "To those loving" therefore "God all things work together unto good," Rom. VIII, 28, just as to those not loving him all things work together unto evil, says St. Augustine. Evil things therefore are good to the good, but evil to the evil. Thus the cross of Haman was a cross to him, because he was hanged upon it; but to the Hebrews it was salvation and life, Esther VII, 10. So skillful, so powerful, so efficacious is the providence of God. Whence St. Augustine, Enchir. cap. C: "Great," he says, "are the works of the Lord, sought out according to all his wills, so that in a wonderful and ineffable manner nothing happens outside his will, even what happens against his will; because it would not happen if he did not permit it: and certainly he does not permit it unwillingly, but willingly. Nor would a good God permit evil to be done, unless he, being omnipotent, were also able to make good from evil."
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God is the greatest wickedness, and greater than any of those which are committed against men: The Greek reading is clear, that is to say, God created from the beginning good things, namely heaven and eternal happiness, for the good; but evil things, namely hell and eternal punishments, he created and destined for sinners. Again and rather, that is to say, God created from the beginning, that is, ordained, disposed, destined, that all things, even evil things, would turn to good for the good; but for sinners all things, even good things, would be converted to evil; because they abuse them to their own destruction. For this is what he intends to prove here, as I said at the end of the preceding verse. Whence, having adduced examples of water, fire, salt, bread, etc., he concludes in verse 32: "All these things shall be converted to good for the holy, so also to the wicked and sinners to evil." But the Latin reading, so also for the most wicked good and evil, is difficult to explain: yet you may explain it thus, that is to say, God created "good things" for the impious, because he destined all men, even the impious, to beatitude; "and evil things," because he prepared these as punishment for their sins, that is to say, God from himself and from his immense love prepared good things for both the good and the evil: but the evil by their abuse and malice convert them to evil for themselves: whence it comes to pass that good things become good only to the good, and turn to good. Thus Lyra. Rabanus is added: "Good things," he says, "were created and prepared for the evil, if they should turn themselves away from their sins, and do penance; but evil things, if they should persevere in error and their crimes, and should neglect to do penance." Palacius adds: God prepares good things for the evil first, then evil things, because in this life he gives them riches, honors, delights, so that here they may have their paradise; but in the future he will give them evil things according to their merits, namely the eternal fires of hell. The Syriac agrees with the Latin: Good, he says, was created from the beginning for the good, and also for the impious whether good or evil.
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because honey is most sweet, and among sweet things holds the first place. Furthermore, these ten things necessary to man, not simply (for honey, grapes, oil are not absolutely necessary to man), but in a certain respect, that is, very fitting and useful (whence in Greek it is χρεία, that is need, use, necessity, convenience, utility, namely a thing which is needed for use) may be said to be. For water and fire are necessary for cooking, heating, drinking, washing, etc.; iron for strengthening, joining together, fabricating. Hear Pliny, book XXXIV, XIV, who when he had called iron the best and worst instrument of life, adds the reason saying: "For by this we cleave the earth, we sow trees, we plant orchards, we force vines to grow young again every year by cutting away the filth: by this we build houses, we cut stones, and we use iron for all other purposes. But by the same for wars, slaughters, robberies not only hand to hand, but also by missile and winged weapons now hurled by engines, now by arms, now indeed by feathered shafts: which I consider the most wicked fraud of human ingenuity. For in order that death might come more quickly to man, we made that creature winged, and gave wings to iron. Wherefore let the blame for this be attributed not to nature. The same, chapter XV, teaches that medicines are made from iron, by which alopecia, gout, fluxes, fistulas, hemorrhoids, and many other diseases are cured. Moreover Cassiodorus, book I of the Variae, epistle 30, makes Belus the first author of iron, namely of iron weapons for the use of war, and from this the word war is derived, since previously men fought with fists, whence the name fighting. Salt is necessary, so that bread and herbs may be seasoned; which otherwise would be insipid and harmful. Whence that celebrated passage cited by Pliny, book XXXI, chapter IX: "In all bodies nothing is more useful than salt and sun;" and chapter VII: "Indeed, he says, cattle, herds and beasts are most attracted to pasture by salt, with much more abundant milk, and much more pleasing also in cheese. Therefore human life cannot be lived without salt, and so necessary is it an element, that the understanding has passed it over to the pleasures of the mind as well. For thus salts are called, and all the charm of life and the sum of cheerfulness, and the rest from labors consists in no other word more than this." It is remarkable that grave men have assured me that the Cossacks hold it as a law to abstain from salt, and this for chastity, so that they may live unmarried and celibate, and wholly devoted to arms, nor be distracted by care of wife and children. For from salt, as has been said, so also arises Salacia. For salt, because it is hot and biting, stimulates toward Venus. For which reason the Egyptian priests, when they were most chaste, abstained so much from salt, that they even ate insipid bread, as Plutarch relates, book III of the Symposiac questions, question X. Who also adds that salt is called divine by Homer, because salt is the most pleasant seasoning, and therefore the seasoning of all seasonings, conciliating pleasantness to them; and because it is most useful, and intervenes in all human affairs: "For indeed, he says, those things which are common among men, and pervade their uses throughout the whole human race, are deemed most worthy of the title of divinity, such as water, such as salt, such as the seasons of the year." For nature has mixed salt with almost all things, as I have shown elsewhere; then finally because salt preserves things from corruption, and in a certain way makes them eternal; but this is a divine work. Hence also Plato, in the Timaeus, says that the body of salt is friendly and sacred to the gods. Hence also Isidore, book XVI of the Origins, chapter II, derives salt from jumping, because when thrown into fire it jumps out; or rather from salt water and sun, because in salt water, that is the sea, it coalesces and congeals by the force of the sun. Wherefore salt is a symbol of wisdom, discernment and prudence, according to that saying of Christ, Mark IX, 49: "Have salt in yourselves." And salt was added to every victim, as I said at Leviticus II, 13; see Pierius, Hieroglyphics XXXI, chapter IX and following. Bernardinus Gomesius, Archdeacon of Saguntum, wrote four books on the uses and praises of salt, and at the beginning of book II he calls salt "a certain divinity of the table." Because, he says, "by this seasoning not only is sweetness added to taste, and from sweetness pleasure to appetite; but from these also, both digestion in the stomach and from digestion distribution to all the members, and robust health and strength to the whole body result." In the same place, number 7, he calls salt the most abundant fountain of nature and a storehouse of goods. Number 18, he says salt refreshes and delights the heart with greater cheerfulness than wine, and is to the heart as vital as wine. For according to the opinion of Pliny and others, against the bites of serpents, which strike directly at the heart, salt carefully applied prevents all poison and destroys it. Number 20, he shows that a fiery and royal power resides in salt from the fact that Hannibal excavated the rocks and cliffs of the Alps with salt and vinegar, and led his army through them, previously impassable. Number 70, he teaches that salt prescribes to those feasting the laws of temperance, and that it itself is the fountain and origin of all seasonings, in that when applied to the tongue and taste it bites, excites, dries, binds, contracts, cleanses and burns. Book III, number 9, he asserts that salt is a great soul of the table, indeed that salt is as it were the sun. Book IV, number 48, he shows that the Spanish once held salt in such reverence that it was a matter of religion for them to receive it with their fingers from the salt cellar; therefore they received it with their swords. Whence the proverb: "Why do you receive salt with the hand by which you would not kill a man (others say a Moor)?" For since they were warlike and were attacked by Moors, he was considered unworthy of food and salt who had not killed a Moor. Hence that saying of Livy concerning the Cantabrians: "A fierce people, who reckoned no life possible without arms." Finally, number 83, he shows that by blessed salt, which by decree of Pope Alexander I is added to lustral water, demons are put to flight; which so most foul impurity is wonderfully overcome by lustral water, and the grossest ignorance by salt of wisdom. Finally, the ancient Ascetics of old used no other relish with bread than salt. Whence that saying of Abbot Sisois, in the Lives of the Fathers: "The food of a monk is bread and salt." Milk is a natural food and as it were coeval with man; for an infant as soon as it is born sucks the breasts of its mother, just as lambs, calves, fawns and other animals do: "Milk," says Plutarch, in his book On the Preservation of Health, "is to be used not as a drink, but as food, having a strong power and abundant for nourishment." Bread of fine flour, in Greek semolina of wheat, namely made from semolina and flour, is the common food of men; for bread strengthens the heart of man. Honey "is useful for innumerable purposes," says Pliny, book XXII, chapter XXIV: "It draws out stings and all things fixed in the body, disperses tumors, softens hard things, soothes the pains of nerves, and encloses even desperate ulcers with a scar. Indeed the nature of honey itself is such that it does not allow bodies to putrefy; with a pleasant taste and not harsh, different from the nature of salt. Most useful for the throat, tonsils, quinsy, and all ailments of the mouth, and for the tongue drying up in fevers. Indeed for those with pneumonia and pleurisy as a decoction; likewise for wounds struck by a serpent. And against the poisons of fungi. For the paralyzed in mulled wine, although mulled wine has its own properties. Honey is poured into the ears with rose oil; it kills lice and foul creatures of the head. The use of skimmed honey is always more suitable, yet it inflates the stomach, increases bile, creates disgust, and some think it useless for the eyes in itself." Moreover Plutarch, book VII of the Symposium, question III, teaches that the bottom of honey, the middle of wine, the top of oil is best, and assigns the reason. The same Pliny, book XI, chapter XIV, calls honey divine nectar: "There is," he says, "no other sweetness and power for human ills to be called death-dealing than divine nectar." A little before: "Medicines, not honeys, are produced, gifts of heaven for eyes, for ulcers, and for the inner organs." The cluster of grapes, just as the blood of grapes, as the Greek texts have it, nourishes greatly, strengthens, and gladdens. Oil is food, light and medicine. See St. Bernard, sermon 15 on the Song of Songs. Clothing covers nakedness and protects the body from cold and the injuries of the air. Note: Here meats, eggs, fish are not named, nor wine in the Latin Vulgate; because these are not necessary for life. Whence until the flood men seem to have abstained from these, as I said on Genesis IX, verse 3, and eaten only clusters of grapes, fruits, milk and honey. Such was the frugality of the ancients. Thus St. Gregory of Nazianzus lived on bread, water and salt. Hear him in Poem IX. Brief pleasure and hardship have many companions. But for me it is my heart's desire to have hard bread, pure salt alone provides me with pleasing food, a simple table prepared without any labor, then sober cups pour forth drink for me. These are my greatest riches, and Christ the Author of salvation, who carries our minds to sublime things. And St. Bernard, sermon 66 on the Canticles: "Abstain from wine, because in wine there is luxury: or, if I am weak, I use it in moderation, according to the counsel of Paul. I abstain from meat, lest while they nourish the flesh too much, they also nourish the vices of the flesh. I will strive to take bread itself in measure, lest with a burdened stomach it becomes tedious to stand for prayer, and lest the Prophet also reproach me, because I have eaten my bread in satiety. But let me not even accustom myself to gulp down plain water, lest the distension of the belly reach even to the tickling of lust." The same, in a letter to Robert his nephew: "For one living prudently and soberly, salt with hunger suffices as seasoning for everything." The same, in the Formula of life: "Just as you approach the cross, so approach food, that is, never nourish yourself with pleasure, but with necessity: and let hunger, not taste, provoke appetite." Thus the holy Anchorites applied to food nothing but bread, water and salt. This was likewise the food of penitents. Whence in XXXIII, question II, chapter VIII, Pope Stephen V imposes this penalty also among others on Aistulf, who had killed his wife: "That on all the days, he says, in which you ought to do penance, you drink neither wine nor strong drink: never eat meat, except at Easter and on the day of the Lord's Nativity: do penance in bread and water and salt." Mystically, the spiritual life is begun, preserved, advanced and perfected by ten gifts and virtues. For first, water is baptism and the compunction of tears. Second, fire is the Spirit, etc., and its charity and zeal, which He inspired in the Apostles and the faithful at Pentecost. Third, iron is patience and constancy, which is necessary to overcome mightily and constantly the innumerable labors and hardships of this life; for iron patiently and constantly endures all the blows of the hammer, so that a beautiful vessel may be formed from it. The Gentiles saw the same thing, who fashioned Hercules from iron. Whence Pliny, book XXXIV, XIV: "There is in the same city (Thebes), he says, an iron Hercules, which Alcon made, induced by the patience of the labors of God (Hercules)." Patience therefore made Hercules a god. Fourth, salt is the symbol of discretion, which like salt makes all things savory, since without it all things are insipid and tasteless. Whence Christ: "Have salt in yourselves," Mark IX, 49. Fifth, milk is innocence, simplicity, and purity of morals, according to that passage of Isaiah VII, 15, concerning Christ as a child: "Butter and honey shall he eat." And that of St. Peter, epistle I, chapter II, 2: "As newborn babes, desire the reasonable milk without guile." Sixth, bread is the Eucharist, by which, as Christ says, John VI, the soul is nourished unto eternal life. Seventh, honey is chastity, because honey is produced by chaste bees; and prayer, which obtains from God heavenly consolations and all good things, just as honey rains down from heaven, and is most sweet. Eighth, a cluster of grapes is the memory of the passion of Christ, which strengthens us against all evils, and comforts us for all good: for in it Christ pressed and trampled pours out all His blood for us, just as a grape pressed and trampled in the winepress pours out all its wine. Ninth, oil is mercy, almsgiving, and all beneficence. Tenth, clothing is modesty, which preserves, adorns, and perfects all the virtues already mentioned as it were with a garment, and makes them conspicuous to others, so that they may imitate and put them on. This therefore is the decalogue of virtues, equally as of the precepts of God, in which our salvation and perfection consists. Otherwise our Alvarez de Paz, book II, part I On Mortification: "For the spiritual life, he says, there is necessary the water of compunction, by which we may be washed; the fire of the Holy Spirit, by which we may be kindled; the iron of tribulation, by which we may be tamed; the salt of mortification, by which we may be preserved from corruption; the milk of purity, by which we may be adorned; the bread of virtues, by which we may be sustained; the honey of consolation, by which we may be strengthened; the cluster of zeal, by which we may guard the good things obtained; the oil of charity, by which we may be softened; and the garment of grace, by which we may be covered." Thus nearly also Hugo. To this pertains that passage of St. Gregory, speaking magnificently of St. Augustine, who felt modestly and humbly about himself and his writings, epistle 52, book VIII: "If you wish to be fattened with delicious food, read the little works of Blessed Augustine; and do not seek our bran in comparison with that fine flour." He is wise who collects the pollen from the writings and books of the Doctors, leaves the bran.
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Parallel to this sentence of Sirach is that of Solomon in Wisdom XIV, 14: "The creatures of God are turned to hatred (that is, are perverted by the impious) and to a temptation to the souls of men, and to a snare for the feet of the foolish." Whence Origen, in chapter V of Joshua: "For the sinner," he says, "every creature is an enemy; all things serve the just." But the antistrophe is that of Plato in the Theaetetus: "Him," he says, "I call wise, who changes the nature of those things which seem and are evil to any of us, so that they appear good and are truly good." Whence he concludes: "For which reason we must strive to flee from here to there (from human society to divine) as quickly as possible; but flight is to become as like to God as we can, and to be conformed to him: and God makes us like himself through justice and holiness joined with wisdom." For which reason Bede says in Proverbs: "God must be invoked continually, so that he may deign to give us both the will and the faculty of acting well."
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You ask, who are these "spirits"? I answer: some understand by them winds, storms, typhoons, whirlwinds, dust-storms, tornadoes, hail, lightning, thunder, etc., by which God once struck Egypt under Moses, and often strikes impious provinces and kingdoms, according to that passage in Psalm X: "He shall rain snares upon sinners: fire and brimstone and a horrible tempest shall be the portion of their cup." And Psalm CXLVIII: "Fire, hail, snow, ice, stormy winds: which fulfill his word." Secondly and more properly, by "spirits" you should understand angels, both good ones, who are ministers of divine justice, and therefore struck the Sodomites with heavenly fire, the Egyptians with ten plagues under Moses, and the Assyrians also under Sennacherib, as in Isaiah XXXVII, 36, and especially bad ones, namely demons; for He created these, that is, created by Him, but fallen into sin, He appointed and authorized as executioners and lictors of impious men, that they might chastise and punish them, according to that passage in Psalm LXXVII: "He sent upon them the wrath of his indignation: indignation and wrath and trouble, a sending of evil angels." For just as a king creates prefects, consuls and magistrates: so demons were created by God as avengers, executioners and torturers of the impious. Or properly "created," because although He created them primarily and in themselves for His own good and that of the whole universe; yet secondarily and as it were accidentally, namely, if they should sin, as He foresaw they would sin, He created them for the vengeance of the impious. Thus Dionysius. Daemons dwell, says Palacius, both in this air, both in the waters, both in the caverns of the earth, and finally in hell, who as God's ministers chastise the crimes of impious men; so that those to whom the impious voluntarily subjected themselves in guilt, they involuntarily subject in punishment, says Lyran. Thus also Rabanus: "After," he says, "man created by God was seduced by the suggestion of the devil, he was justly delivered into his power: because transgressing the commandments of his Lord, he consented to the perverse persuasions of the wicked enemy. And thus God almighty (who is supremely good, indeed the supreme good, the best ordainer of all things) subjected proud men under the dominion of proud angels, that corrected by them they might learn how great is the difference between the service of a true and most pious lord, and the servitude of a most cruel tyrant." And this is the reason why the demon sometimes predicts future events to come, for example diseases, deaths, murders through his own diviners, witches and magicians, saying, for example, to him who consults them about his lot and death to come: You will die by water, you by fire; you in such a year will fall into fever, consumption, plague; you in such a year, in such a manner will die; because namely the demon predicts what he himself is about to do, namely that he will inflict or procure such a disease or death upon them in such a year; for God subjects to the demon those who consult him, and gives him power over them to punish their apostasy from God. AND IN HIS FURY HE CONFIRMED THEIR TORMENTS. — Thus the Complutensian and Roman editions read αὐτῶν, that is, of them, that is, their own. Some, however, read αὐτοῦ, that is, of Him, namely of God. Some explain this of demons, who driven by desperation into fury and rage against God, and men as God's image and peculiar possession, tempt them to sin; that they might drag them with them into hell, and thus they confirm and increase their torments, especially because the damned in hell roar like dogs, and tear each other with curses, and even with teeth and hands, as if to say: Demons "in fury," that is, through their irreversible and obstinate aversion from God, merited to be irrecoverably condemned. For there is in them a mad fury, says St. Dionysius the Carthusian. "For just as their sin is irremediable, so also their torment is endless," says Lyran. And, as Rabanus says: "Demons confirm their torments, because they themselves in the future judgment for their own wickedness and the seduction of mankind will undergo eternal punishments." Take this with a grain of salt. For demons have merited and received every pain of essential damnation through their own wickedness, namely through the pride by which they rebelled against God. Wherefore they cannot increase this pain through the seduction of men, especially because they themselves are no longer in the way, but at the end, namely they are not in the state of meriting or demeriting, but in the state of suffering for their demerits; through the seduction of men therefore they increase for themselves only accidental pain. Thus St. Thomas and the Scholastics in I part. Question LXII, article 9 and Question LXIV, article 2. Therefore the Master of the Sentences errs in II dist. XI, letter D and G, where he thinks that angels, even good ones, make progress in merit and reward until the day of judgment. Others interpret this passage concerning demons not only rushing and assaulting into men, but also into one another through objurgations, curses, and whatever other modes by which they are able. They gather this from τὸ "they confirmed their torments," as if to say: Demons not only inflicted torments on others, but also inflicted their own torments on one another, so that thus demons through demons, by whatever means they could, were tormented. But this sense is impertinent and incongruous to this passage. For here we are dealing with the punishment not of demons, but of men, whom God chastises through demons. Therefore demons in impious men "in fury confirm their torments," because from the hatred with which they burn toward God and men, they rage against them, and therefore from fury "confirm," that is, firmly and constantly execute and hurl against them their scourges and torments, so that no one is able to resist them. Whence the Zurich Bible translates: They are spirits created for vengeance, who furiously hurl their scourges; Vatable: Who by their fury strengthen their scourges; or by their will institute punishments; others: They are spirits who are created for vengeance, and in their burning anger they confirm their scourges. Furthermore, Dionysius the Carthusian says: Some, he says, expound these things concerning the punishment of the reprobate in hell, namely that they are to be punished by demons. Commonly, however, the Doctors say that after the day of judgment that execution and punishment through the obedience of demons will cease, and that then men and reprobate angels will be punished by a common fire; because, as the Apostle says, I Corinthians XV, 24, then the Lord "will bring to nothing all principality and power." Thus also Francis Suarez, tract. On Angels, lib. VIII, cap. XVIII, num. 1, asserts that demons have no ministries and no actions in hell concerning the damned souls, but only concerning wayfarers in this life, that they may tempt them. Nor do they properly punish the damned, he says, because concerning the punishment of fire they can have no peculiar ministry. The same author, however, cap. XX, num. 1, limits this to essential punishment, namely fire; for they can, he says, be ministers of accidental punishment, such as to carry the souls of the damned violently and ignominiously into hell, and to detain or guard them, or even to afflict them by their aspect, insults, and recollection of their evils: finally, to transfer them from one place to another, from one punishment to another, from one rack and torment to another, and to apply that violently to them. On which matter more at verse 35. Moreover the Apostle, I Corinthians XV, 24, only denies that there will be subordination and obedience of inferior orders to superiors in demons after the day of judgment, because this was constituted by them only by common consent to tempt men in this life; yet with this it is consistent that demons will always be torturers of men, inasmuch as men in this life by consenting and sinning have voluntarily subjected themselves to them. For since it is established from revelations that they are tormented by demons before judgment, why should they not be tormented by them after judgment as well? Read the history of Udo of Magdeburg.
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He calls the "day of consummation" in Hebrew קִלָּיוֹן killaion, the day of consumption, destruction, end, ruin, and death, on which God decreed to cut them down, finish them, destroy them and consume them, and on which He determined to accomplish His justice and vengeance upon them and to pour it out fully; as if to say: When the time destined by God for their destruction, ruin and annihilation shall have arrived, then immediately the spirits created for vengeance will pour out upon the impious all their strength, and all their power of chastising and afflicting; and in this way they will appease the wrath of God their maker. Whence the Zurich Bible translates: "In the time of destroying they pour out their strength, and accomplish the wrath of their creator"; the Syriac: "In the time of wrath they show their strength, and cause the spirit of him who created them to rest." Anagogically, Rabanus: "In the time of consummation," that is at the end of the world under the day of judgment, all the elements and all creatures, as if all angered, will pour out all their strength upon the impious, namely those horrible plagues which St. John recounts, Apocalypse chapter VIII and IX, and Christ, Matthew XXIV. For the Greek συντέλεια properly signifies consummation, end, termination. And, as Damascenus says, there is a twofold συντέλεια, μερικὴ καὶ κοινή, that is partial and common: the partial συντέλεια of individuals is θάνατος, that is death: the common one of all things is ἡ κοινὴ ἀνάστασις, that is the universal resurrection.
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The first kind of avengers of God were spirits created for the vengeance of the impious, verse 33. The second kind he assigns here, namely fire, hail, famine and death. For fire was the sixth plague of Egypt; for Moses, taking fiery ashes from the burning furnace and casting them into the air, through it produced sores in the Egyptians, Exodus IX, 8. Hail was the seventh plague of Egypt, in the same place verse 18. Famine was the ninth; for locusts sent by God devoured all the crops and grass, and brought famine upon Egypt, Exodus cap. X, 4 and 5. Death of the firstborn both of men and of animals was the tenth plague of Egypt, Exodus XI, 5. God has often sent the same upon the impious in other ages, and even now often sends them. For premature death is understood here, or plague or mortality. The third kind of avengers are beasts and wild animals, namely lions, wolves, bears, leopards, etc., likewise scorpions, serpents, and the sword of the enemy, all of which God sent upon the impious Hebrews on account of their rebellions, murmurings, idolatry, and other crimes of theirs in the desert. Whence Moses had also threatened them with these, Deuteronomy XXXII, in the words cited a little before, and Ezekiel cap. V, 17, and cap. XIV, 21, where he reduces all these plagues to four: "If I send, he says, my four worst judgments, the sword, and famine, and evil beasts, and pestilence, upon Jerusalem, to cut off from it man and beast." Wherefore the Syriac version translates: Fire, and hail, and stones of death, all these were created for judgment: beast, and scorpions, and serpents, sword of vengeance to destroy the impious. Furthermore God sends these scourges upon the impious not only in this life, but also the same, or similar ones, he sends upon the damned in hell. For although Lyra and Dionysius think that only fire is formally in hell, which has the power of torturing them, as the sword, scorpions, serpents, etc.; nevertheless others probably think that other things are also formally there, by which the damned are tortured, and this Sirach insinuates here, as also cap. VII, 19, where I have shown the same there. The same is confirmed by the apparitions of the damned, revelations and visions exhibited to the Saints, which the Venerable Bede and others recount. The Blessed Peter Damian favors this, serm. On St. Nicholas, in where concerning the pains of hell he thus says: "That is fire, which is not kindled; a worm, which does not die: horrible cold." And below: "There alternating evils tear apart the impious without end." St. Thomas follows, in IV, dist. 50, Question II, art. 3, quaestiuncula 1, where in the body he says the damned feel not only the pain of fire, but also many other things. And Paludanus and Durandus in the same place affirm that not only fire, but also all elements are instruments of divine justice for torturing the damned. So also St. Bonaventure, in IV, dist. 44, part. II, Question II, teaches that not only fire, but all elements torture the damned, so that they may avenge the injuries of their Creator, and concluding to the 4th, he says: "Whence there will be burning fire, and congealing water, and the unrest and disturbance of air, and the stench of earth." Whence St. Gregory: "In hell there will be unbearable cold, inextinguishable fire, intolerable stench." This St. Bonaventure. Richard teaches the same, in IV, dist. 44, art. 10, and proves it from Wisdom cap. VI, 21, and Job cap. XXIV, 19: "To excessive, he says, heat let him pass from the waters of snow, and even to hell his sin." Finally Francis Suarez, tract. On Angels, lib. VIII, cap. XII, num. 29: Certainly, he says, it is most probable what St. Thomas above in IV said, that after the day of judgment there will be more bodies in hell, which will torture the damned men in their bodies. Because when this sublunary world is purged by the fire of conflagration, all its excrement and putrid and foul-smelling bodies will be gathered into the place of hell. And perhaps by special ordinance of God many things will be made anew, so as to increase the horror and stench of the place. And thus many things are recounted by the Fathers cited, especially by Cyril of Alexandria in the discourse On the Departure of Souls. Yet there is always a difference, because the pain of fire is as it were essential among the pains of sense; the others are accidental. And therefore in the torment of fire I do not believe there is any alternation or cessation, but perpetuity in the same state and intensity. In the others, however, there will perhaps be some change on account of the variety of places, or through another cause unknown to us. Whether truly there will be snow or water there, and similar bodies contrary to fire, is more uncertain on account of the repugnance, although God could easily compose all things if he wished. Add further that these things are created by God primarily and of themselves for the vengeance of the impious, just as when He created the fire of hell for torturing the damned; when He produced hail, gnats, locusts, plague, and other plagues, so that He might inflict them upon Pharaoh and the Egyptians. Thus even today He often produces storms, hail, lightning, locusts, plagues, etc., for this sole purpose, that He might punish the sins of men. Finally, sinners are thus fittingly punished for their sins. "Fire" namely chastises and punishes their lust and sensual pleasures, to which they indulged themselves against God and God's law. "Hail" strikes down their pride and arrogance. "Famine" torments their gluttony and excess. "Death" is owed to their impious and wicked life. "The teeth of beasts" fittingly punish their violence and tyranny, by which they oppressed the pious and the poor, and as it were devoured them with their teeth. "The scorpion" scourges their harms, fights, blows and murders. "Serpents," or, as it is in Greek, vipers, their virulence, envy, malice and parricides, by which they ungratefully and wickedly rose up against God, angels, parents, kinsmen, friends, and plotted death and other evils against them. For vipers, because they are said to kill their mother in being born, were once the punishment and torturers of parricides. "The sword" perpetually piercing, tearing, rending the body, causes them to suffer eternal death continuously, and yet not to die, as they wish, and never to be dead, but to be reserved and nourished perpetually as eternal food for torment and hell, as it were. See here how great an evil sin is, which merits such punishments, and yet cannot be expiated by them, but endures perpetually, and therefore is perpetually tormented. Therefore, while sin invites you to itself, behold these its companions and satellites, which will immediately seize you, and therefore flee from sin as from the face of a serpent. Wisely St. Augustine, sermon 250 On the Seasons: "A moment of lust," he says, "brings forth eternal shame and torment to the unhappy soul." Note: "Fire, hail, etc., were created for the vengeance of the impious;" not that this was the primary purpose of their creation, as Origen held, namely that God created them so that through them He might punish the sins of souls committed before their embodiment; but because from the malice of men they are turned to this use and assumed by God, and therefore for the terror of the wicked, they are said to be created for that effect. And thus St. Ambrose answers the Manichaeans, III Hexaemeron, chapter IX, and St. Augustine, book On Genesis against the Manichaeans, chapter XVI, and from these Francis Suarez, book I On the Work of Six Days, chapter I, number 16.
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"necessity" they are "prepared" by God: namely so that when it shall be necessary to use them for avenging crimes, they are immediately ready for it, and present themselves as it were as lictors to God the judge. Thus plague presented itself to God for punishing David, because he had numbered the people against God's will, I Paralipomenon XXI. And death presented itself to God for killing the Philistines, because they held the ark of God; and the Bethsamites, because they had looked upon it, I Kings chapter V, 19. For "in necessity" he reads with the Romans εἰς χρείας; already the Complutensian edition reads εἰς χεῖρας, that is into hands, so that they are at hand to God. Again for "in commandments" he reads with the Romans ἐντολῇ, already the Complutensian edition reads ἐν ἀνατολῇ, that is in the east. Third, that at the appointed time they shall execute God's commands with exactness, nor shall they depart a hair's breadth from them, but shall perform them precisely and punctually in deed. The commands of men, even of judges and princes, soldiers, lictors, beasts, swords often refuse, as when once tyrants sent lions, tigers, serpents against the blessed Thecla and the Martyrs, which reverently kissed and licked the feet of the Martyrs. But God's commands no one is able to refuse or to be able to refuse. Whence the Zurich version translates: They rejoice in his command, and gird themselves on the earth where there is need, nor do they pass his commands in their times; others: They rejoice in his precept, and on the earth are prepared for necessary uses, and in their times do not transgress his word; the Syriac: In the time in which he commands them they rejoice, and in all their days they do not resist his word, because they were created from the beginning.
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and all his works are good, and all things are created for their time, and there is none who says that this is better than that; because all things are gathered in his treasures, and in the instant of their time they are confirmed. Therefore in your whole heart bless God, and praise his name.
Machine translation from the Latin, not reviewed.
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), 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.