Expositions on the Book of Psalms 130
130.1 Psalm CXXX PL 36, 1704
1. “Out of the deep have I called unto Thee, O Lord: Lord, hear my voice” (ver. 1). Jonas cried from the deep; from the whale’s belly. He was not only beneath the waves, but also in the entrails of the beast; nevertheless, those waves and that body prevented not his prayer from reaching God, and the beast’s belly could not contain the voice of his prayer. It penetrated all things, it burst through all things, it reached the ears of God: if indeed we ought to say that, bursting through all things, it reached the ears of God, since the ears of God were in the heart of him who prayed. For where hath not he God present, whose voice is faithful? Nevertheless, we also ought to understand from what deep we cry unto the Lord. For this mortal life is our deep. Whoever hath understood himself to be in the deep, crieth out, groaneth, sigheth, until he be delivered from the deep, and come unto Him who sitteth above all the deeps.…For they are very deep in the deep, who do not even cry from the deep. The Scripture saith, “When the wicked hath reached the depth of evils, he despiseth.” Now consider, brethren, what sort of deep that is, where God is despised. When each man seeth himself overwhelmed with daily sins, pressed down by heaps and weights, so to speak, of iniquities: if it be said unto him, Pray unto God, he laughs. In what manner? He first saith, If crimes were displeasing unto God, should I live? If God regarded human affairs, considering the great crimes which I have committed, should I not only live, but be prosperous? For this is wont to happen to those who are far in the deep, and are prosperous in their iniquities: and they are the more plunged in the deep, in proportion as they seem to be more happy; for a deceitful happiness is itself a greater unhappiness.…
In isto psalmo commendatur nobis humilitas servi Dei et fidelis, cujus voce cantatur, quod est universum corpus Christi. Saepe enim admonuimus Charitatem vestram, non quasi unius hominis cantantis vocem accipi debere, sed omnium qui sunt in Christi corpore. Et quia in illius corpore sunt omnes, tanquam unus homo loquitur: et ipse est unus qui et multi sunt. Multi enim sunt in seipsis, unus sunt in illo qui unus est. Ipsum est autem etiam templum Dei, de quo dicit Apostolus, «Templum enim Dei sanctum est, quod estis vos» ; omnes qui credunt in Christum, et sic credunt ut diligant. Hoc est enim credere in Christum, diligere Christum: non quomodo daemones credebant , sed non diligebant; et ideo quamvis crederent, dicebant, «Quid nobis et tibi est, Fili Dei» ? Nos autem sic credamus, ut in ipsum credamus, diligentes eum, et non dicamus, «Quid nobis et tibi est?» sed dicamus potius, Ad te pertinemus; tu nos redemisti. Omnes ergo qui sic credunt, tanquam lapides sunt vivi, de quibus templum Dei aedificatur ; et tanquam ligna imputribilia, ex quibus arca illa compacta est, quae in diluvio mergi non potuit . Hoc autem templum est, id est ipsi homines, ubi rogatur Deus, et exaudit. Quisquis enim praeter templum Dei oraverit Deum, non exauditur ad illam pacem supernae Jerusalem, etsi exauditur ad quaedam temporalia, quae Deus et Paganis donavit. Nam et ipsi daemones exauditi sunt, ut irent in porcos . Exaudiri ad vitam aeternam aliud est, nec conceditur nisi ei qui in templo Dei orat. Ille autem in templo Dei orat, qui orat in pace Ecclesiae, in unitate corporis Christi; quod corpus Christi constat ex multis credentibus in toto orbe terrarum: et ideo exauditur, qui orat in templo. Ipse enim orat in spiritu et veritate, qui orat in pace Ecclesiae; non in illo templo ubi figura erat .
130.2 PL 36, 1704
2. “Lord, hear my voice. O let Thine ears consider well the voice of my complaint” (ver. 2). Whence doth he cry? From the deep. Who is it then who crieth? A sinner. And with what hope doth he cry? Because He who came to absolve from sins, gave hope even to the sinner down in the deep. What therefore followeth after these words: “If Thou, Lord, wilt be extreme to mark what is amiss, O Lord, who may abide it?” (ver. 3). So, he hath disclosed from what deep he cried out. For he crieth beneath the weights and billows of his iniquities.…He said not, I may not abide it: but, “who may abide it?” For he saw that nigh the whole of human life on every side was ever bayed at by its sins, that all consciences were accused by their thoughts, that a clean heart trusting in its own righteousness could not be found.
Secundum figuram enim Dominus exclusit homines de templo, illos qui sua quaerebant, id est, propter vendendum et emendum ibant in templum. Si autem figura erat illud templum, manifestum est quia et corpus Christi, quod est verum templum cujus illa imago erat, habet permixtos ementes et vendentes, id est sua quaerentes, non quae Jesu Christi . Sed excluduntur inde flagello resticulae. Restis enim peccata significat, sicut dicitur per prophetam: «Vae eis qui trahunt peccata velut vestem longam» . Illi autem trahunt peccata sicut restem longam, qui addunt peccata peccatis; qui cum fecerint unum peccatum, ut cooperiant illud, faciunt alterum. Quomodo enim ut restis fiat, additur spartum sparto, non autem in rectum it, sed torquetur: sic omnia prava facta, quae sunt peccata cum adduntur sibi, et de peccato peccatum, et peccatum ad peccatum annectitur, fit restis longa. Quorum semitae pravae, et flexuosi gressus eorum . Quo valet autem ista restis, nisi ut inde ligentur ei manus et pedes, et projiciatur quisque in tenebras exteriores? Meministis enim dictum de quodam peccatore in Evangelio: «Ligate illi manus et pedes, et projicite illum in tenebras exteriores; ibi erit fletus et stridor dentium» . Non esset unde illi ligarentur manus et pedes, nisi ipse sibi restem fecisset. Unde apertissime alio loco scriptum est: «Criniculis peccatorum suorum unusquisque constringitur» . Ergo quia de peccatis suis homines vapulant, ideo Dominus flagellum de resticula fecit, et inde expulit de templo omnes qui sua quaerebant, non quae Jesu Christi.
130.3 PL 36, 1705
3. But wherefore is there hope? “For there is propitiation with Thee” (ver. 4). And what is this propitiation, except sacrifice? And what is sacrifice, save that which hath been offered for us? The pouring forth of innocent blood blotted out all the sins of the guilty: so great a price paid down redeemed all captives from the hand of the enemy who captured them. “With Thee,” then, “there is propitiation.” For if there were not mercy with Thee, if Thou chosest to be Judge only, and didst refuse to be merciful, Thou wouldest mark all our iniquities, and search after them. Who could abide this? Who could stand before Thee, and say, I am innocent? Who could stand in Thy judgment? There is therefore one hope: “for the sake of Thy law have I borne Thee, O Lord.” What law? That which made men guilty. For a “law, holy, just, and good,” was given to the Jews; but its effect was to make them guilty. A law was not given that could give life, but which might show his sins to the sinner. For the sinner had forgotten himself, and saw not himself; the law was given him, that he might see himself. The law made him guilty, the Lawgiver freed him: for the Lawgiver is the Supreme Power.…There is therefore a law of the mercy of God, a law of the propitiation of God. The one was a law of fear, the other is a law of love. The law of love giveth forgiveness to sins, blotteth out the past, warneth concerning the future; forsaketh not its companion by the way, becometh a companion to him whom it leadeth on the way. But it is needful to agree with the adversary, whilst thou art with him in the way. For the Word of God is thine adversary, as long as thou dost not agree with it. But thou agreest, when it has begun to be thy delight to do what God’s Word commandeth. Then he who was thine adversary becometh thy friend: so, when the way is finished, there will be none to deliver thee to the Judge. Therefore, “For the sake of Thy law I have waited for Thee, O Lord,” because thou hast condescended to bring in a law of mercy, to forgive me all my sins, to give me for the future warnings that I may not offend.…“For the sake,” therefore, “of” this “law I have waited for Thee, O Lord.” I have waited until Thou mayest come and free me from all need, for in my very need Thou hast not forsaken the law of mercy.…“My soul hath waited for Thy word.”…
Hujus ergo templi vox est in Psalmo. In hoc templo, ut dixi, rogatur Deus, et exaudit in spiritu et veritate; non in illo corporali. Nam illic umbra erat, in qua demonstraretur quod venturum erat: ideo illud jam cecidit. Cecidit ergo domus orationis nostrae? Absit. Non enim illud templum quod cecidit, hoc potuit dici domus orationis, de qua dictum est: «Domus mea domus orationis vocabitur omnibus gentibus.» Audistis enim quid dixerit Dominus Jesus Christus: «Scriptum est, Domus mea domus orationis vocabitur omnibus gentibus; vos autem fecistis eam speluncam latronum» . Numquid illi qui voluerunt facere domum Dei speluncam latronum, fecerunt ut rueret templum? Sic et illi qui male vivunt in Ecclesia catholica, quantum in ipsis est, domum Dei volunt facere speluncam latronum; nec ideo evertunt templum. Veniet enim tempus, quando de reste peccatorum suorum foras mittantur. Hoc autem templum Dei, hoc corpus Christi, haec congregatio fidelium unam vocem habet, et tanquam unus homo cantat in Psalmo. Ejus vocem jam in multis psalmis audivimus; audiamus et in isto. Si volumus, nostra vox est; si volumus, aure audimus cantantem, et nos corde cantamus. Si autem nolumus, erimus in illo templo tanquam ementes, et vendentes, id est, nostra quaerentes: intramus Ecclesiam, non ad ea quae placent oculis Dei. Viderit ergo in numero vestro quis quomodo audiat, utrum audiat et irrideat, utrum audiat et post se ponat, utrum audiat et consonet, id est, sentiat hic vocem suam, et adjungat vocem cordis sui voci psalmi hujus. Tamen vox psalmi hujus non tacet; instruantur qui possunt, imo qui volunt; qui nolunt, non impediant. Commendetur nobis humilitas; inde coepit.
130.4 PL 36, 1705
4. We therefore trust without fear on the word of Him who cannot deceive. “My soul hath trusted in the Lord, from the morning watch even unto night” (ver. 5). This morning watch is the end of night. We must therefore understand it so that we may not suppose we are to trust in the Lord for one day only. What do you conceive to be the sense, then, brethren? The words mean this: that the Lord, through whom our sins have been remitted, arose from the dead at the morning watch, so that we may hope that what went before in the Lord will take place in us. For our sins have been already forgiven: but we have not yet risen again: if we have not risen again, not as yet hath that taken place in us which went before in our Head. What went before in our Head? Because the flesh of that Head rose again; did the Spirit of that Head die? What had died in Him, rose again. Now He arose on the third day; and the Lord as it were thus speaketh to us: What ye have seen in Me, hope for in yourselves; that is, because I have risen from the dead, ye also shall rise again.
[«vers. 1.] Domine, non est exaltatum cor meum.» Sacrificium obtulit. Unde probamus quia sacrificium obtulit? Quia humilitas cordis sacrificium est. Dicitur in alio psalmo, «Quoniam si voluisses sacrificium, dedissem utique.» Satis volebat facere Deo pro peccatis suis, propitiare illum volebat, ut acciperet indulgentiam peccatorum: et quasi quaerens unde illum propitiaret, «Si voluisses,» inquit, «sacrificium, dedissem» «utique; holocaustis non delectaberis.» Ergo superflue quaerebat aut arietes, aut tauros, aut aliquam talem victimam, unde placaretur Deus. Quid ergo? quia holocaustis non delectatur Deus, non accipit sacrificium, et sine sacrificio placatur? Si nullum sacrificium est, nullus sacerdos. Si autem habemus sacerdotem in coelis, qui pro nobis interpellat Patrem: (Intravit enim in sancta sanctorum, in interiora veli, quo non intrabat sacerdos in figura nisi semel in anno, sicut et Dominus in toto tempore semel oblatus est. Ipse obtulit se, ipse sacerdos, ipse victima, et intravit in sancta sanctorum semel [Hebr. IX], et jam non moritur, nec mors ei ultra dominabitur [Rom. VI, 9]); securi sumus, quia habemus Sacerdotem; ibi offeramus et hostiam. Videamus quod sacrificium debemus offerre; quia holocaustis non delectatur Deus noster, sicut audistis in psalmo. Sed ibi sequitur et ostendit quid offerat: «Sacrificium Deo spiritus contribulatus: cor contritum et humilitatum Deus non spernit» . Si ergo humiliatum cor sacrificium Deo est, sacrificium obtulit qui dixit: «Domine, non est exaltatum cor meum.» Vide alio loco sic offerentem: dicit Deo, «Vide humilitatem meam et laborem meum, et dimitte omnia peccata mea» .
130.5 PL 36, 1706
5. But there are who say, Behold, the Lord hath risen again; but must I hope on that account that I also may rise again? Certainly, on that account: for the Lord rose again in that which He assumed from thee. For He would not rise again, save He had died; and He could not have died, except He bore the flesh. What did the Lord assume from thee? The flesh. What was He that came Himself? The Word of God, who was before all things, through whom all things were made. But that He might receive something from thee, “The Word became flesh, and dwelt among us.” He received from thee, what He might offer for thee; as the priest receiveth from thee, what he may offer for thee, when thou wishest to appease God for thy sins. It hath already been done, it hath been done thus. Our Priest received from us what He might offer for us: for He received flesh from us, in the flesh itself He was made a victim, He was made a holocaust, He was made a sacrifice. In the Passion He was made a sacrifice; in the Resurrection He renewed that which was slain, and offered it as His first-fruits unto God, and saith unto thee, All that is thine is now consecrated: since such first-fruits have been offered unto God from thee; hope therefore that that will take place in thyself which went before in thy first-fruits.
«Domine, non est exaltatum cor meum, neque in altum elati sunt oculi mei; neque ingressus sum in magnis, neque in mirabilibus super me.» Hoc planius dicatur, et audiatur. Non fui superbus, nolui quasi in mirabilibus innotescere hominibus; nec quaesivi aliquid supra vires meas, unde me apud imperitos jactarem. Intendat Charitas vestra; magna res commendatur. Quomodo Simon ille magus in mirabilibus ingredi volebat super se, propterea plus illum delectavit potentia Apostolorum, quam justitia Christianorum. At ubi vidit per manus impositionem Apostolorum et per orationes eorum Deum dare fidelibus Spiritum sanctum; et quia tunc per miraculum demonstrabatur adventus Spiritus sancti, ut linguis loquerentur, quas non didicerant, omnes super quos veniebat Spiritus sanctus : cum ergo hoc videret Simon, voluit talia facere, non talis esse; et nostis quia etiam pecunia putavit comparandum Spiritum sanctum. Erat ergo de talibus qui in templum intrant ad emendum et vendendum; emere volebat quod vendere disponebat: et vere, fratres mei, quia talis ille erat, et sic intraverat ad eos. Dominus illos expulit de templo qui columbas vendebant; columba autem Spiritum sanctum significat: volebat ergo Simon emere columbam, et vendere columbam; accessit Dominus Jesus Christus, qui habitabat in Petro, et flagello resticulae expulit foras malum mercatorem .
130.6 PL 36, 1706
6. Since He then rose with the morning watch, our soul began to hope from hence: and how far? “Even unto night;” until we die; for all our carnal death is as it were sleep.…
Ergo sunt homines quos delectat miraculum facere, et ab eis qui profecerunt in Ecclesia miraculum exigunt; et ipsi qui quasi profecisse sibi videntur, talia volunt facere, et putant se ad Deum non pertinere si non fecerint. Dominus autem Deus noster, qui novit quid cui tribuat, et ut servetur compago corporis in pace, alloquitur Ecclesiam per Apostolum: «Non potest dicere oculus manui, Opus te non habeo; aut iterum caput pedibus, Opus vobis non habeo. Si totum corpus oculus, ubi auditus? si totum corpus auditus, ubi odoratus?» Ergo in membris nostris videtis, fratres, quomodo singula officium suum habeant membra. Oculus videt, et non audit; auris audit, et non videt; manus operatur, nec audit, nec videt; pes ambulat, nec audit, nec videt, nec facit quod manus. Sed in uno corpore si sit sanitas, et non adversum se litigent membra, auris videt in oculo, oculus audit in aure; nec objici potest auri quod non videt, ut dicatur ei: Nihil es, minor es; numquid videre et discernere colores potes, quod facit oculus? Respondet enim auris de pace corporis, et dicit: Ibi sum ubi est oculus, in eo corpore sum; in me non video, in illo cum quo sum video. Ita cum auris dicit, Oculus mihi videt; oculus dicit, Auris mihi audit; oculi et aures dicunt, Manus nobis operantur; manus dicunt, Oculi et aures nobis vident et audiunt: oculi et aures et manus dicunt, Pedes nobis ambulant: omnia in uno corpore cum operantur, si sit ibi sanitas et concordent membra, gaudent et congaudent sibi. Et si aliquid molestiae sit in aliquo membro, non se deserunt, sed compatiuntur sibi. Numquid, quia in corpore pes quasi longe videtur ab oculis (illi enim sunt locati in sublimitate, illi autem infra positi), quando forte pes spinam calcaverit, deserunt oculi; et non, sicut videmus, totum corpus contrahitur, et sedet homo, curvatur spina dorsi, ut quaeratur spina quae haesit in planta? Omnia membra quidquid possunt faciunt, ut de infimo et exiguo loco spina quae inhaeserat educatur. Sic ergo, fratres, quisquis in corpore Christi non potest resuscitare mortuum, non illud quaerat, sed quaerat ne discordet in corpore; quomodo si auris quaerat videre, discordare potest. Nam quod non accepit, non potest facere. Sed si ei objectum fuerit et dictum: Si justus esses, resuscitares mortuum, quomodo resuscitavit Petrus. In Christo enim majora videntur fecisse Apostoli, quam ipse Dominus . Sed unde fieri potest ut plus valeant sarmenta, quam radix? Quomodo autem quasi majora videntur fecisse illi, quam ille? Ad vocem Domini surrexerunt mortui, ad umbram transeuntis Petri surrexit mortuus . Majus hoc videtur, quam illud. Sed Christus facere sine Petro poterat, Petrus nisi in Christo non poterat: «Quia sine me,» inquit, «nihil potestis facere» . Cum ergo hoc audierit homo qui proficit, quasi objectam calumniam ab ignaris paganis, ab hominibus nescientibus quid loquantur; in compage corporis Christi respondeat et dicat: Qui dicis, Non es justus, quia non facis miracula; posses et auri dicere, Non es in corpore, quia non vides. Faceres, inquit, et tu, sicut et Petrus fecit. Sed Petrus et mihi fecit, quia in eo corpore sum, in quo Petrus fecit: in illo quod potest possum, a quo divisus non sum; quod minus possum, compatitur mihi, et quod plus potest, congaudeo illi . Ipse Dominus desuper clamavit pro corpore suo, «Saule, Saule, quid me persequeris» ? et ipsum nemo tangebat, sed pro corpore in terra laborante caput de coelo clamabat.
130.7 PL 36, 1708
7. And he returns to this, “From the morning watch let Israel hope in the Lord.” Not only “let Israel hope,” but “from the morning watch let Israel hope.” Do I then blame the hope of the world, when it is placed in the Lord? No; but there is another hope belonging to Israel. Let not Israel hope for riches as his highest good, not for health of body, not for abundance of earthly things: he will indeed have to suffer tribulation here, if it should be his lot to suffer any troubles for the sake of the truth.…
Si ergo, fratres, unusquisque quod potest juste egerit, et in eo quod alius plus potest non inviderit, sed congratulatus fuerit tanquam in uno corpore cum eo constitutus, pertinet ad eum vox ista Psalmi, «Domine, non est exaltatum cor meum, neque in altum elati sunt oculi mei; neque ingressus sum in magnis, neque in mirabilibus super me.» Quod enim excessit vires meas, ait, non quaesivi, non ibi me extendi, nolui ibi magnificari. Nam ista exaltatio de abundantia gratiarum quam sit timenda, ne quis de dono Dei superbiat, sed magis servet humilitatem, et faciat quod scriptum est, «Quanto magnus es, tanto humilia te in omnibus, et coram Deo invenies gratiam» : quam ergo timenda sit superbia de dono Dei, etiam atque etiam commendandum est Charitati vestrae, maxime quia Psalmus brevissimus permittit nos loqui. Paulus apostolus quamvis ex persecutore factus sit praedicator, abundantiorem gratiam consecutus est in omni labore apostolico, quam caeteri apostoli, ut magis Deus ostenderet suum esse quod dat, non hominis. Quomodo solent medici potentiam suae artis in desperatis ostendere: sic Dominus Jesus Christus, medicus et salvator noster, in desperato, qui persecutor Ecclesiae fuit, ostendit magnitudinem artis suae, ut non solum eum christianum faceret, sed et apostolum; nec tantum apostolum, sed sicut ipse dicit, plus omnibus illis laboraret . Excellentissimae ergo gratiae fuit. Et videtis, fratres, quia modo in Ecclesia Pauli apostoli Epistolae vigent, magis quam coapostolorum ejus. Alii enim non scripserunt, sed tantum locuti sunt in Ecclesia: nam quae proferuntur ab errantibus sub nomine ipsorum, quia non sunt ipsorum, improbantur, nec acceptantur ab Ecclesia. Alii autem qui scripserunt, nec tantum, nec tanta gratia scripserunt. Cum ergo esset magnae gratiae, et magna dona meruisset a Deo, quid dicit quodam loco? «Propter magnitudinem revelationum ne extollar.» Intendite, rem tremendam vobis dico: «Propter magnitudinem,» inquit, «revelationum ne extollar, datus est mihi stimulus carnis meae, angelus satanae, qui me colaphizet.» Quid est hoc, fratres? Ne extolleretur tanquam juvenis, colaphizabatur tanquam puer. Et a quo? Ab angelo satanae. Quid est hoc? Dolore quodam corporis traditur exagitatus vehementer: dolores autem corporum plerumque immittuntur ab angelis satanae; sed hoc non possunt nisi permissi. Nam et Job sanctus sic probatus est. Permissus est ad eum probandum satanas, et percussit eum vulnere, ut vermibus putresceret. Immundus enim permittebatur, sed sanctus probabatur . Nescit diabolus quanta bona de illo fiant, etiam cum saevit. Saeviens intravit in cor Judae , saeviens tradidit Christum, saeviens crucifixit; et crucifixo Christo, redemptus est orbis terrarum. Ecce saevitia diaboli diabolo obfuit, nobis autem profuit. Saeviendo enim, quos tenebat amisit, redemptos sanguine Domini, quem cum saeviret effudit. Si sciret tantum damnum se passurum, non funderet in terram pretium quo redemptum est genus humanum. Sic ergo ille angelus satanae quasi libenter permissus est colaphizare Apostolum; sed tamen Apostolus curabatur. Et quia illud quod medicus apposuerat, molestum erat infirmo; rogavit medicum ut auferret. Quomodo cum medicus apponit visceribus aliquod forte epithema molestum et ardens, unde tamen curandus est ille cujus viscera tumebant; cum ille ardere coeperit et cruciari medicamento, rogat medicum ut auferat: medicus autem consolatur, monet eum patientiam, quia novit quam utile sit quod apposuit. Ita et Apostolus sequitur et dicit, cum dixisset, «Datus est mihi stimulus carnis meae, angelus satanae, qui me colaphizet.» Praedixit autem quare: «Ne magnitudine revelationum extollar, datus est mihi stimulus carnis meae, angelus satanae, qui me colaphizet. Propter quod ter Dominum rogavi,» ait, «ut auferret eum a me.» Hoc est dicere, Rogavi medicum, ut auferret a me molestum epithema quod mihi apposuerat. Sed audi vocem medici: «Et dixit mihi, Sufficit tibi gratia mea; nam virtus in infirmitate perficitur» . Ego novi quid apposuerim, ego novi unde aegrotes, ego novi unde saneris.
130.8 PL 36, 1709
8. “For with the Lord there is mercy, and with Him is plenteous redemption” (ver. 7). Admirable! This could not have been better said in its own place, on account of the words, “From the morning watch.” Wherefore? Because the Lord rose again from the morning watch; and the body ought to hope for that which went before in the Head. But, lest this thought should be suggested: The Head might rise again, because It was not weighed down with sins, there was no sin in Him; what shall we do? Shall we hope for such a resurrection, as went before in the Lord, whilst we are weighed down by our sins? But see what followeth: “And He shall redeem Israel from all his sins” (ver. 8). Though therefore he was weighed down with his sins, the mercy of God is present to him. For this reason, He went before without sin, that He may blot out the sins of those that follow Him. Trust not in yourselves, but trust from the morning watch.…
Si ergo, charissimi, potuit Paulus apostolus extolli magnitudine revelationum, nisi acciperet angelum satanae qui se colaphizaret; quis de se possit esse securus? Tutius videtur ambulare qui minus accepit, sed si non perverse quaerat quod recte non accepit: quaerat sine quo non potest esse in corpore Christi, aut sine quo male est illic. Tutior est enim in corpore digitus sanus, quam lippiens oculus. Digitus exigua quaedam res est; oculus magnifica, multum potest: et tamen melius est digitum esse et sanum esse, quam oculum esse et perturbari, lippire, excaecari. Non ergo quaerat quisque in corpore Christi nisi sanitatem. Secundum sanitatem habeat fidem; ex fide mundatur cor ejus , ex mundatione cordis videbit illam faciem de qua dictum est, «Beati mundo corde, quoniam ipsi Deum videbunt» . Et qui fecit miracula, et qui non fecit miracula in corpore Christi, non debet gaudere nisi de facie Dei. Redierunt Apostoli, et dixerunt Domino, cum missi essent a Domino: «Ecce, Domine, in nomine tuo etiam daemonia nobis subjecta sunt.» Vidit Dominus quod tentaret eos superbia ex potentia miraculorum; et ille qui medicus venerat sanare tumores nostros, et ferre infirmitates nostras, continuo ait: «Nolite in hoc gaudere, quia daemonia vobis subjecta sunt; sed gaudete quia nomina vestra scripta sunt in coelo» . Non omnes christiani boni daemones ejiciunt; omnium tamen nomina scripta sunt in coelo. Non eos voluit gaudere ex eo quod proprium habebant, sed ex eo quod cum caeteris salutem tenebant: inde voluit gaudere Apostolos, unde gaudes et tu. Intendat Charitas vestra. Nullus fidelis habet spem, si nomen ejus non est scriptum in coelo. Omnium fidelium qui diligunt Christum, qui ambulant viam ejus humiliter, quam ipse docuit humilis, nomina scripta sunt in coelo. Cujusvis contemptibilis in Ecclesia, qui credit in Christum, et diligit Christum, et amat pacem Christi, nomen scriptum est in coelo; cujuslibet quem contemnis. Et quid simile ipsi et Apostolis, qui tanta miracula fecerunt? Et tamen Apostoli reprimuntur ex eo quod de bono proprio gaudebant, et jubentur hinc gaudere unde gaudet et ille contemptibilis.