Againe wisdom dehorteth from fornication (carnal and spiritual) 6. shewing that in the end sinners shal see and feele the effect of their follie: 20. which God seeth and wil punish.
1My son, attend to my wisdom, and incline thy ear to my prudence,Figliuol mio, sta attento alla sapienza, che io ti insegno, e porgi l'orecchio alla mia prudenza.MY sonne, attend to my wisdom, and to my prudence incline thyne eare,Fili mi, attende ad sapientiam meam, / et prudentiæ meæ inclina aurem tuam: 2That thou mayst keep thoughts, and thy lips may preserve instruction. Mind not the deceit of a woman.Onde tu custodisca i miei concetti, e le tue labbra ritengano la disciplina. Non credere alle false lusinghe della donna:that thou mayst keepe cogitations, and thy lippes preserue discipline.ut custodias cogitationes, et disciplinam labia tua conservent. / Ne attendas fallaciæ mulieris; 3For the lips of a harlot are like a honeycomb dropping, and her throat is smoother than oil.Perocché le labbra della meretrice stillano miele, e molti più dell'olio sono le sue parole:Attend not to the deceipt of a woman: for the lippes of an harlot are as a hony combe distilling, and her throte netter then oyle.favus enim distillans labia meretricis, / et nitidius oleo guttur ejus: 4But her end is bitter as wormwood, and sharp as a two-edged sword.Ma alla fine la troverai amara come l'assenzio, e trinciante come una spada a due tagli.But her later endes are bitter as wormewood, and sharpe as a two edged sword.novissima autem illius amara quasi absinthium, / et acuta quasi gladius biceps. 5Her feet go down into death, and her steps go in as far as hell.I piedi di lei si stradano verso la morte, e i suoi passi per termine hanno l'inferno.Her feete goe downe into death, and her steppes penetrate vnto hel.Pedes ejus descendunt in mortem, / et ad inferos gressus illius penetrant. 6They walk not by the path of life, her steps are wandering, and unaccountable.Ella non batte la via della vita, i suoi andamenti sono instabili, e incomprensibili.They walke not by the path of life, her steppes are wandering, and vnsearcheable.Per semitam vitæ non ambulant; / vagi sunt gressus ejus et investigabiles. 7Now, therefore, my son, hear me, and depart not from the words of my mouth.Adesso pertanto, figliuol mio, ascoltami, e non recedere dalle parole della mia bocca.Now therfore my sonne heare me, and depart not from the wordes of my mouth.Nunc ergo fili mi, audi, / et ne recedas a verbis oris mei. 8Remove thy way far from her, and come not nigh the doors of her house.Vanne lungi da lei co' tuoi passi, e non appressarti alle porte della sua casa.Make thy way far from her, and aproch not to the doores of her house.Longe fac ab ea viam tuam, / et ne appropinques foribus domus ejus. 9Give not thy honour to strangers, and thy years to the cruel.Affinchè tu non dia l'onor tuo a gente straniera, e gli anni tuoi ad una crudele:Geue not thy honour to strangers, and thy yeres to the cruel.Ne des alienis honorem tuum, / et annos tuos crudeli:
10Lest strangers be filled with thy strength, and thy labours be in another man’s house,Se non vuoi, che delle tue facoltà si empiano gli estranei, e le tue fatiche vadano a finire in casa d'altri.Lest perhaps strangers be filled with thy strength, and thy labours be in an other mans house,ne forte implentur extranei viribus tuis, / et labores tui sint in domo aliena, 11And thou mourn at the last, when thou shalt have spent thy flesh and thy body, and say;Onde abbi tu da sospirare alla fine, allorché averai consunte le carni tue, e il tuo corpo,and thou mourne in the end, when thou shalt haue spent thy flesh and thy bodie, and say:et gemas in novissimis, / quando consumseris carnes tuas et corpus tuum, / et dicas: 12Why have I hated instruction, and my heart consented not to reproof,Ed abbi a dire: Perché ebbi io in odio la disciplina, e non si arrendè alle riprensioni il mio cuore,Why haue I detested discipline, and my hart consented not to reprehensions,Cur detestatus sum disciplinam, / et increpationibus non acquievit cor meum, 13And have not heard the voice of them that taught me, and have not inclined my ear to masters?Ed io non ascoltai la voce di quelli, che mi ammonivano, e non diedi retta ai maestri?nor I heard the voice of them that taught me, and haue not inclined mine eare to masters?nec audivi vocem docentium me, / et magistris non inclinavi aurem meam ? 14I have almost been in all evil, in the midst of the church and of the congregation.Son quasi ingolfato in ogni sorta di male in mezzo alla Chiesa, e alla Sinagoga.I haue almost bene in al euil, in the middes of the church and of the synagoge.pene fui in omni malo, / in medio ecclesiæ et synagogæ. 15Drink water out of thy own cistern, and the streams of thy own well:Bevi l'acqua di tua cisterna, e le acque vive del tuo pozzo:Drinke water of thyne owne cesterne, and the stremes of thy wel:Bibe aquam de cisterna tua, / et fluenta putei tui; 16Let thy fountains be conveyed abroad, and in the streets divide thy waters.Si diramino le tue fonti al di fuori, e le tue acque si spandano per le piazze.Let thy fountaines be deriued abrode, and in the streates diuide thy waters.deriventur fontes tui foras, / et in plateis aquas tuas divide. 17Keep them to thyself alone, neither let strangers be partakers with thee.Siine tu solo il padrone, e non ne entrino a parte con te gli stranieri.Haue them alone, neither let strangers be partakers with thee.Habeto eas solus, / nec sint alieni participes tui. 18Let thy vein be blessed, and rejoice with the wife of thy youth:Benedetta sia la tua vena, e lieto vivi colla moglie sposata da te in tua giovinezza:Let thy vayne be blessed, and reioyce with the woman of thy youth:Sit vena tua benedicta, / et lætare cum muliere adolescentiæ tuæ.
19Let her be thy dearest hind, and most agreeable fawn: let her breasts inebriate thee at all times: be thou delighted continually with her love.Sia ella carissima come corvetta, e grata come un piccolo cervo: ti esilari l'amor di lei in ogni stagione, e nell'affetto di lei riponi sempre la tua contentezza.a hinde most deare, and a most grateful fawne: let her breastes inebriate thee at al time, in her loue be thou delighted continually.Cerva carissima, et gratissimus hinnulus: / ubera ejus inebrient te in omni tempore; / in amore ejus delectare jugiter. 20Why art thou seduced, my son, by a strange woman, and art cherished in the bosom of another?Per qual motivo, o figliuol mio ti lascerai sedurre da una estranea, e riposerai in seno ad un'altra?Why art thou seduced my sonne of a strange woman, and art cherished in the bosome of an other?Quare seduceris, fili mi, ab aliena, / et foveris in sinu alterius ? 21The Lord beholdeth the ways of man, and considereth all his steps.Il Signore sta osservando le vie dell'uomo, e nota tutti i suoi passi.Our Lord beholdeth the wayes of a man, and considereth al his steppes.Respicit Dominus vias hominis, / et omnes gressus ejus considerat. 22His own iniquities catch the wicked, and he is fast bound with the ropes of his own sins.Dalle sue iniquità, riman preso l'empio, e stretto dalle funi de' suoi peccati.His owne iniquities take the impious, and he is fast bonde with the ropes of his sinnes.Iniquitates suas capiunt impium, / et funibus peccatorum suorum constringitur. 23He shall die, because he hath not received instruction, and in the multitude of his folly he shall be deceived.Egli morrà, perché non ha abbracciato la disciplina, e dalla sua molta stoltezza si troverà ingannato.He shal die because he hath not had discipline, and in the multitude of his folie he shal be deceiued.Ipse morietur, quia non habuit disciplinam, / et in multitudine stultitiæ suæ decipietur.
5:2
Thoughts. Or wisdom; and act with discretion.
Worthington
By woman all concupiscence, or the inducement to sin, is commonly understood. We must not think of such things. (Worthington)
5:4
5:6
Haydock
They. Hebrew, "if perhaps thou ponder the path of life." (Pagnin) (Haydock)
Calmet
Or "she ponders not," etc. She walks inconsiderately, and consults only her passions, Proverbs 7:10. (Calmet)
Menochius
No one can depend on her love. (Menochius)
5:9
Worthington
Strangers. The world, the flesh, and the devil are such; cruelly devising our ruin. (Worthington)
5:10
Calmet
Strength. Or children, ver. 16., and Genesis 49:3. (Calmet)
5:11
Body. He alludes to a shameful disease, the just punishment of intemperance, Ecclesiasticus 19:3.
5:14
Calmet
Evil. Infirm and worn out, having lost my reputation, etc. (Calmet)
Menochius
Though I lived among the faithful, I was under no restraint. (Menochius)
5:15
Calmet
Well. Live comfortably on your own property, (Cajetan) with your own wife. (Calmet)
5:16
De Dieu
Waters. Mayst thou have a numerous offspring, (ver. 10.) and be liberal. Many copies of the Septuagint, etc., have a negation, with Aquila, "let not thy," etc., (Calmet) though it may be read with an interrogation, "are the waters of thy fountain to be?" etc. (De Dieu)
Worthington
Good instructions must be given to those who are well disposed, but not to scoffers, or obstinate infidels. (Worthington)
Capellus
Husbands are exhorted to be content with their own wives, (ver. 15, 20.) so that the negative particle seems to be here wanting, as it is, Proverbs 6:17., in Manuscript 60, (Kennicott) and Proverbs 14:33. (Septuagint, etc.) (Capellus)
5:17
Thee. Stick to thy own wife. In a moral sense, let those who instruct others, take care not to neglect themselves.
5:18
5:19
Calmet
Love. This is spoken by way of permission, and to withdraw people from unlawful connections, Ecclesiastes 2:1., and 1 Corinthians 7:29. (Calmet)
5:22
Haydock
Ropes. "Evil habits unrestrained induce a necessity," (St. Augustine, Confessions 8:5.) though not absolute. (Haydock)
Calmet
The libertine thinks he can get free as soon as he pleases; not being aware of the chains which he is forging for himself. (Calmet)
Menochius
Sin requires punishment. (Menochius)
5:2
To auoide al impietie it is first of al necessarie, not to thinke, speake, nor heare vnlawful thinges.
5:3
By woman is generally vnderstood concupiscence of vvhat sinne soeuer, as. ch. 1. v. 10. & ch 3. v. 33 chap 4. v. 14.
5:9
The vvorld the flesh and the diuel are strangers.
And cruel enemies that render for revvard eternal damnation.
5:16
Good doctrine is to be imperted to men of sincere intention.
5:17
no to contemners and obstinate infidels.
5:1
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.3
… not he whose neck pride doth lift up. For whatever is poured in is received on the concave surface of humility, is shaken off from the convexity of swelling. Whence in another place, “Incline,” he saith, “thine ear, and receive the words of understanding.”
papa san Gregorio I Magno † 604 d.C. The Book of Pastoral Rule 3.14
… that they fear more a hidden judgment in respect of their thoughts than the reproof of their neighbours in respect of their speeches. For it is written, My son, attend unto my wisdom, and bow thine ear to my prudence, that thou mayest guard thy thoughts (
5:2
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 70
… for honey droppeth from the lips of a woman that is an harlot, which, for a season, is luscious unto thy throat; but afterwards thou shalt find it more bitter than gall, and sharper than a two-edged sword.”
sant'Agostino d'Ippona † 430 d.C. A Treatise on Grace and Free Will 4
… such as, “Be not like a horse or a mule, which have no understanding;” and, “Reject not the counsels of thy mother;” and, “Be not wise in thine own conceit;” and, “Despise not the chastening of the Lord;” and, “Forget not my law;” and, “Forbear not to do good to the poor;” and, “Devise not evil against thy friend;” and, “Give no heed to a worthless woman;”
5:3
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 7
… but afterwards his mouth shall be filled with gravel .’ And, ‘Honey droppeth from the lips of a whorish woman, which for a time is sweet to thy palate; but at the last thou shalt find it more bitter than gall, and sharper than a two-edged sword
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 4.2
… A most precious possession therefore is the knowledge of doctrines: also there is need of a wakeful soul, since there are many that make spoil through philosophy and vain deceit . The Greeks on the one hand draw men away by their smooth tongue, for honey droppeth from a harlot’s lips
san Giovanni Crisostomo † 407 d.C. The Homilies on the Statues to the People of Antioch 14.10
10. Therefore one gives this admonition; “Observe not the beauty of a strange woman, and meet not a woman addicted to fornication. For honey distils from the lips of an harlot, which at the time may seem smooth to thy throat, but afterward thou wilt find it more bitter than gall, and sharper than a two-edged sword.”
san Giovanni Crisostomo † 407 d.C. Homilies on First Thessalonians 5
But the gestures of a harlot seem to you agreeable. I know it. For the Scripture says, “The lips of a strange woman drop honey.” (
san Girolamo † 420 d.C. The Letters of St. Jerome 128.2
… While the former penitently shun the insidious advances which pleasure makes, the latter coquet with the allurements of sense and fancying them to be as sweet as honey find them to be deadly poison. They quote the passage which says that “the lips of a strange woman drop as an honeycomb;”
5:8
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 12
… Yet, if we have touched it, let us spring away from its first motions ( προοιμίων ). For this is the advice the writer of the Proverbs gives us, when he speaks about the harlot: “Spring away,” he says, “tarry not, neither go thou near to the door of her house” (
5:9
papa san Gregorio I Magno † 604 d.C. The Book of Pastoral Rule 3.12
… Whence it is well said through Solomon, Give not thine honour unto aliens and thy years unto the cruel, lest haply strangers be filled with thy wealth, and thy labours be in the house of a stranger, and thou moan at the last, when thy flesh and thy body are consumed (
5:15
Origene † 254 d.C. Origen Against Celsus 4.44
… Let not your water be poured out beyond your own fountain, but let it pass into your own streets. Let it belong to you alone, and let no alien partake with thee.”
sant'Efrem il Siro † 373 d.C. Ephraim Syrus: Three Homilies 2.8
… If thou shalt look unchastely, and shalt desire thy neighbour’s wife, lo! thy portion shall be with the adulterers, and thy hell with the fornicators. Let thine own fountain be for thyself, and drink waters from thy well. Let thy fountains be for thyself alone, and let not another drink with thee .
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 16.11
11. Let then thus much suffice concerning those outcasts; and now let us return to the divine Scriptures, and let us drink waters out of our own cisterns [that is, the holy Fathers ], and out of our own springing wells
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 3.1.1
… that we should hold converse with it as with some trusty companion. He spoke to himself, and conversed with himself, as these words show: “I said, I will take heed to my ways.” Solomon his son also said: “Drink water out of thine own vessels, and out of the springs of thy wells; ”
sant'Ambrogio † 397 d.C. On the Holy Spirit 1.16
… Who will give this Fount to my breast? Let it spring up in me, let that which gives eternal life flow upon me. Let that Fount overflow upon us, and not flow away. For Wisdom says: “Drink water out of thine own vessels, and from the founts of thine own wells, and let thy waters flow abroad in thy streets.”
san Giovanni Crisostomo † 407 d.C. The Homilies on the Statues to the People of Antioch 14.10
… And indeed such a man is no longer worthy of compassion but deserves to be derided and jeered, since he is found more irrational than a woman, and a harlot besides. Therefore the Wise Man gives this word of exhortation again, “Drink waters from thine own cistern, and from the fountain of thine own well.”
san Girolamo † 420 d.C. The Letters of St. Jerome 128.3
… let him not seek the nakedness of virginity and of that eternal chastity which he has lost once for all. No, let him “possess his vessel in sanctification and honour,” let him drink of his own wells not out of the dissolute cisterns of the harlots which cannot hold within them the pure waters of chastity.
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 14.13
… For that will happen in your case, which is spoken in Proverbs to one who has achieved this in his work: “Drink waters from your own cisterns and from the fount of your own wells. Let waters from your own fountain flow in abundance for you, but let your waters pass through into your streets.”
papa san Gregorio I Magno † 604 d.C. The Book of Pastoral Rule 3.24
… Let them hear what is said to the preacher through Solomon, Drink water out of thine own cistern, and running waters of thine own well. Let thy fountains be dispersed abroad, and divide thy waters in the streets. Have them to thyself alone, and let not strangers be partakers with thee (
5:16
sant'Ambrogio † 397 d.C. On the Holy Spirit 3.17
… What that porch was the prophet teaches, saying: “I will walk in the midst of Thy house in the innocency of my heart.” So, then, we have in our own selves the house of God, we have the halls, we have also the porches, and we have the courts, for it is written: “Let thy waters flow abroad in thy courts.”
sant'Agostino d'Ippona † 430 d.C. Ten Homilies on the First Epistle of John 7.6
… For it is even this Holy Spirit, whom the bad cannot receive, even He is that Fountain of which the Scripture saith, “Let the fountain of thy water be thine own, and let no stranger partake with thee.”
5:17
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 37
… if a hasty tongue, restrain it; if a meretricious laugh, make it modest; if immoderate expenditure or drink, reduce it; if unseasonable going out, shackle it; if a lofty eye, chastise it. It is uncertain which is in danger, the separator or the separated. Let thy fountain of water, it says, be only thine own, and let no stranger share it with thee;
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 3.1.1
… ” that is: use thine own counsel. For: “Counsel in the heart of a man is as deep waters.” “Let no stranger,” it says, “share it with thee. Let the fountain of thy water be thine own, and rejoice with thy wife who is thine from thy youth. Let the loving hind and pleasant doe converse with thee.”
5:18
san Metodio d'Olimpo † 311 d.C. The Banquet of the Ten Virgins; or Concerning Chastity 1.3
… and from the times of the prophets the contracting of marriage with several wives has been done away with; for we read, “Go not after thy lusts, but refrain thyself from thine appetites;” for “wine and women will make men of understanding to fall away;” and in another place, “Let thy fountain be blessed; and rejoice with the wife of thy youth,”
5:19
sant'Ippolito † 235 d.C. On Proverbs 1
… And as for the rest, wisdom, figuratively speaking, like a stag, can repel and crush the snaky doctrines of the heterodox. Let her therefore, says he, be with thee, like a roe, to keep all virtue fresh. And whereas a wife and wisdom are not in this respect the same, let her rather lead thee; for thus thou shalt conceive good thoughts.
san Giovanni Crisostomo † 407 d.C. The Homilies on the Statues to the People of Antioch 14.10
… Therefore the Wise Man gives this word of exhortation again, “Drink waters from thine own cistern, and from the fountain of thine own well.” And again; “Let the hind of thy friendship, and the foal of thy favours, consort with thee.”
5:22
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.9.3
… For “He needed not that any should testify to Him of man, for He Himself knew what was in man.” For He called all men that mourn; and granting forgiveness to those who had been led into captivity by their sins, He loosed them from their chains, of whom Solomon says, “Every one shall be holden with the cords of his own sins.”
Origene † 254 d.C. Origen's Commentary on Matthew 12.14
… and the gates of Hades ought not to prevail against him when he wishes to bind and loose. But if he is tightly bound with the cords of his sins,
Origene † 254 d.C. Origen's Commentary on Matthew 13.31
… And, in like manner, he who was admonished once for all, and did things worthy of being gained, having been set free by the admonition of the man who gained him, and no longer bound by the cords of his own sins,
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 11
… Although they may not be able to bring these upon others, they forthwith return upon and against themselves, as he prays, saying, ‘Let their sword enter into their own heart.’ There is also such a proverb as this: ‘The wicked is held fast by the chain of his sins
san Girolamo † 420 d.C. The Letters of St. Jerome 48.21
… Mary is “a garden enclosed…a fountain sealed,” and from that fountain flows, according to Joel, the river which waters the torrent bed either of cords or of thorns; of cords being those of the sins by which we were beforetime bound,
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 10.5
… behold thou addest a fourth sin. The rope is growing; be thou afraid of the rope. It is good for thee to be corrected here, when thou art scourged with it; that it may not be said of thee at the last, “Bind ye his hands and feet, and cast him forth into outer darkness.” For, “With the cords of his own sins is every one bound.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 18.26
26. “With the holy Thou shalt be holy” ( ver. 25 ). There is a hidden depth also, wherein Thou art known to be holy with the holy, for that Thou makest holy. “And with the harmless Thou shalt be harmless.” For Thou harmest no man, but each one is bound by the bands of his own sins.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 35.8
… For I know of their trap. But what trap is coming upon them? That which they know not of. Let us hear, lest haply he speak of that. “Let a trap come upon them, which they know not of.” Perhaps that is one which they hid for him, that another which shall come upon themselves. Not so: but what? “The wicked shall be holden with the cords of his own sins.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 58.3
… and thou, a man that out of bonds hast been loosed, shall cry out to God, “Thou hast broken asunder my bonds.” “Thou hast broken asunder my bonds,” is what else but, “Thou hast remitted my sins”? Hear why chains they are: the Scripture maketh answer, “with the chains of his sins each one is bound fast.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 140.8
8. But those “proud ones have hidden a trap for me;” they have sought to trip up my steps. And what have they done? “And have stretched out cords as traps.” What cords? The word is well known in holy Scripture, and elsewhere we find what “cords” signify. For “each one is holden with the cords of his sins,”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 20.7
… “I have blotted out as a cloud thine iniquities, and as a mist thy sins:” and again: “I even I am He that blotteth out thine iniquities for mine own sake, and thine offences I will no longer remember;” and so, when he is freed from the “cords of his sins,” by which “everyone is bound,”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 24.24
… For “Each one is bound by the cords of his own sins,” and hears from the prophet: “Behold all you that kindle a fire, encompassed with flames, walk in the light of your fire, and in the flames which you have kindled.” Since, as Solomon is witness, “Each man shall thereby be punished, whereby he has sinned.”
5:1
1. FILI MI, ATTENDE SAPIENTIAM MEAM (Septuaginta habent: applicans aurem tuam verbis meis), ET PRUDENTIAE MEAE INCLINA AUREM TUAM. — Salomon novam sapientiae lectionem de fuga meretricis traditurus, more suo excitat attentionem discipuli, ut advertat et expendat quanti sit momenti. Ait ergo ei: Tacitus et studiosus attende et adverte meis dictis. Silentium enim est custos disciplinae. Unde Pythagoras quinquenne silentium discipulis suis imperavit.
5:2
2. UT CUSTODIAS COGITATIONES, ET DISCIPLINAM LABIA TUA CONSERVENT. — Septuaginta habent: ut custodias cogitationem bonam (Aquila, Symmachus et Theodotion: cognitionem bonam); et sensum labiorum meorum tibi mando, id est: Labia mea declarant interiorem sapientiae meae cogitationem et sensum, tibique mandant, ut eum simpliciter accipias sicut declaratur, tuo menti imprimas, et opere exsequaris. Alii legunt: sensum labiorum meorum commendo tibi. Accipe ergo hic cogitationes non discipuli, sed sapientiae et Salomonis, q. d. Attende ut custodias meos conceptus, meas cautiones, mea consilia, ut vertit Vatablus. Unde Chaldaeus vertit: ut sis admonitus in consilio; Syrus: ut sis cautus in cogitatione; R. Levi: ut custodias cogitationes quibus instrueris in prudentiam. Ita et Aben-Ezra. Nihilominus accipe cogitationes etiam discipuli; qui enim custodit sapientiae cogitationes, is utique proprias quoque custodit. Cogitationes enim et consilia sapientiae docent et praescribunt custodiam propriarum cogitationum. Unde S. Gregorius, III parte Pastor. Admon. 15: «Ut custodias cogitationes: Nihil namque, ait, in nobis est corde fugacius, quod a nobis toties recedit, quoties per pravas cogitationes defluit. Cum ergo custodia reprimitur cogitatio, cor quod fugere consueverat invenitur.» NE ATTENDAS FALLACIAE MULIERIS. Haec verba non exprimuntur in Hebraeo, sed tacite subintelliguntur. Unde Septuaginta, et ex iis Vulgata nostra, ea expresserunt. Dependent ergo haec verba a sequentibus: «Favus enim distillans labia meretricis, etc.»; ex hisce enim colligitur: «Ergo ne attendas fallaciae mulieris.» Per fallaciam ergo accipit blanditias, mollitiem et elegantiam verborum, formam, ornamentum vestium, fucum vultus, praetextus, artes et astutias quibus meretrices amatores suos allicere, irretire et pervertere solent. Unde Septuaginta habent: ne attendas malae mulieri, id est, malitiosae, pravae, perversae, fallaci; S. Hieronymus in Isa. cap. XXIII: ne attendas pessimae (S. Cyrillus, lib. XV De Adorat.: impudenti) mulieri; unde mirum est quod Arabicus vertat: ne audias mulierem bonam. S. Chrysostomus, hom. 14 ad Popul., legit: ne respicias speciem alienam, nec occurras mulieri fornicariae; mel enim, etc. — quasi haec verba pertineant ad oculos; q. d. Ne spectes pulchrum vultum fucatae et ornatae meretricis, quia haec species est aliena, id est, alienae mulieris quae non est uxor tua. Rursum «aliena» quia haec species saepe non est naturalis sed fucata, et aliunde mutuata, scilicet ex stibio, cerusa et cosmeticis, et ex vestibus et gemmis. Mulier enim potissimum ferit et vulnerat eum qui speciosissimum ejus vultum et oculos intuetur, instar serpentis et basilisci. Verum hoc loco magis ad verba blanda et fallacia meretricum spectat, ut patet ex sequentibus. Iis enim multos viros decipiunt et dementant, praesertim cum fucus vultus et oculorum accedit. Unde Codrus de iis canit: «Non caelum tot habet stellas, nec flumina pisces, quot gerit in mente prava puella dolos.» Cum enim femina nec vi, nec ingenio, nec consilio excellat, hinc ad dolos se convertit, ut quod per illa non potest, per istos obtineat et perficiat: sicut debilia animalia ob eamdem causam astuta sunt, ut vulpes, simiae, feles, etc., contra vero leones, tigres, et lupi non sunt astuti sed violenti, quia, cum sua vi et potentia designata exsequantur, astutia non indigent. Adde quod mulier aliquid serpentinum in se habeat. Serpens enim seducendo Evam suam indolem et fraudes in eam ejusque totum sexum videtur inspirasse. Adde et malitiam meretricum earumque studium fallendi, imo assiduam praxim, qua quotidie novas fallendi artes excogitant, ut de nulla alia re cogitare, de nulla alia re somniare videantur, totaeque ex fraudibus consutae videantur. Idem Ecclesiasticus tractat, cap. XXV, vers. 22, ubi de hac re plura dixi. Quare hic brevior ero. Praeclare S. Hieronymus ait lib. I Contra Jovin., sub finem: «Amor formae rationis oblivio est et insaniae proximus, foedumque vitium minime sanae menti conveniens; perturbat consilia; altos et generosos spiritus frangit; a magnis cogitationibus ad humillimas detrahit; querulum, iracundum, temerium, dure imperiosum, serviliter blandum, omnibus inutilem, ipsi postremo amori facit. Nam cum immodica cupiditate fruendi exaestuat, multum temporis in suspicionibus, lacrimis et conquestione consumit; odit seipsum, et tandem sibi ipsi fit odiosus.» Et post nonnulla: «Sapientissimi cujusdam viri sententia est, castitatem retineri imprimis oportere: qua amissa omnis virtus ruit. In hac summam esse mulierum virtutum; hac pauperem commendari, divitem extoli, deformem redimi, ornari pulchram: meruisse bene de majoribus, quorum sanguinem non vitiat adulterina prole.» Quocirca S. Augustinus, libro De Honest. mulier. cap. II: «Inter caetera Christianorum praelia, ait, sola castitatis sunt acria, ubi quotidianum certamen, et rara victoria. Castitati enim hostis gravis est assignatus, cui quotidie resistitur et semper timetur.» Et S. Ephrem, serm. Contra mulieres malas: «Quid enim est mulier, ait? Elegans laqueus, illiciens homines ad voluptates, quae splendido habitu et alto collo annuit oculis et arridet genis, sed dulce canens lingua ceteros sua voce decipit et sermone suo illicit, etc. Quid est mulier? Naufragium in terra, fons iniquitatis, thesaurus immunditiae et malitiae, mortiferum colloquium et contubernium, oculorum exitium, animarum interitus, jaculum cordi, pernicies juvenum, sceptrum inferni, et praeceps libido. Quid est mulier? Causa diaboli, quies serpentis, consolatio diaboli, dolor inconsolabilis, fornax ardens, incurabilis malitia, quotidiana garrulitas, libidinosorum diversorium et daemonum officina,» etc. Qua de causa S. Hieronymus ad Nepotianum, de vita clericorum et sacerdotum: «Raro pedes mulierum teras parvulae habitationis tuae limen. Omnes puellas et virgines Christi aut aequaliter ignora, aut aequaliter dilige. Ne sub eodem tecto manseris: nec in praeterita castitate confidas. Nec David sanctior, nec Samsone fortior, nec sapientior Salomone esse poteris. Memento semper quod Paradisi colonum de possessione sua mulier ejecerit.» Porro alius meretricis dolus, isque praecipuus, est quod ita fugiat, ut videri velit; ita pugnet, ut vinci velit; ita odium exerceat, ut tum maxime amet. Sic Plutarchus de Cleopatra in Vita Antonii scribit: «Curabat saepius ut flens conspiceretur, sed illico abstergeret lacrymas et celaret, quasi eas Antonianum latere vellet.» Audi S. Hieronymum, epist. 47: «Subinde palla de capite labitur, ut candidos nudet humeros, et quasi noluerit videri, festinat operire quod volens detexerat.» S. Nilus in Sententiis, cap. De Fornicatione: «Fuge mulierum coetus, ait; simul atque eas conveneris, demisso in terram vultu blande et placide loquuntur, et tales fundunt lacrymas, ut commiserationem insinuent: modeste se componunt et frequenter suspirant: de castitate sciscitantur, et studiose ac diligenter auscultant. Si eas intuearis, sensim caput attollunt. Tum fixioribus oculis te contemplantur, et subrident, imo in effusum et dissolutum risum erumpunt, ac tandem omnes mortis hamos et illusionum illecebras explicant, et omnia retia quibus anima obsidetur.» Et mox: «Viret, ait, herba quae prope est aquam, et lasciviae sensus in mulierum colloquio. Fucata pulchritudo intemperantium ruina est et naufragium.» Quocirca S. Gregorius Nazianzenus in Praeceptis ad Virgines: «Virgo, ait, sis oculis, virgo auribus et lingua tua; per haec enim tria facile est a recto deflectere.» Diogenes videns duas mulieres inter se colloquentes, ait: «Aspis a vipera venenum mutuatur.» Secundus Philosophus, ab Hadriano Imperatore interrogatus «quid esset mulier,» respondit: «Hominis naufragium, domus procella, vitae captivitas, amplexus leaena, ornata Scylla, animal malitiosum, malum necessarium.» Mystice, omnia quae hic dicuntur de meretrice, Olympiodorus et Polychronius in Catena Graec., et S. Hieronymus in Ezech. cap. VI, et alii accommodant haeresi; Lyranus idololatriae; tu accommoda voluptati et concupiscentiae, de qua apte Damascenus, lib. III Parallel. cap. 28, ex S. Chrysostomo: «Voluptas similis est cani, o homo; si eam abegeris, fugit; si paveris, manet. Voluptas omnium malorum est caput.»
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3. FAVUS ENIM DISTILLANS LABIA MERETRICIS, ET NITIDIUS OLEO GUTTUR EJUS. — Hebraice: labia enim alienae distillant favum, et palatum ejus nitidius oleo. Ita Pagninus et Vatablus, qui nitidius vertit «blanditius»; alii: «lubricius»; alii: «guttur ejus politum praeter oleum.» Hebraeum enim chalak significat molle, tenerum, leve, blandientem, lubricum; et talia solent esse pinguia. «Impinguat» ergo significat: mulcet, blanditur, saginat, et pingui oleo blanditiarum inescat. Apte Hugo Victorinus, lib. De Vitand. carnalibus nuptiis: «In favo, ait, duo sunt, scilicet mel et cera. In facie meretricis similiter duo sunt, scilicet pulchritudo et gratia, id est oris venustas, et suavitas sermonis. Cera ignem accendit, mel levitatem unctionis praebet: sic meretricis pulchritudo carnem accendit igne libidinis, et sermonis blandientis adulatio mentem subvertit; mel de cera stillat, dum meretrix verba sua mollia facit et dulcia.» S. Chrysostomus, hom. 14 ad Popul., refert «favum» labiorum ad blanda oscula meretricum, guttur vero nitidius oleo ad blandos earum sermones. «Meretrix enim, inquit Chrysostomus, amare nescit, sed tantum insidiari; ejus osculum venenum, lethale virus et ruinam habet. Quod si non statim apparet, ob id ipsum eo magis fugienda est, quia exitium celat et mortem absconditam habet, nec manifestam eam a principio apparere sinit.» Alii rectius utrumque universaliter de verbis meretricum referunt; haec enim adeo dulcorant ut mel distillare videantur (unde Diogenes eas vocabat «mellitum laqueum»), et adeo emolliunt ut oleo molliora videantur, et efficacissima sint ad mulcendas et emolliendas vel virilissimas mentes. Ut enim oleum lubricant et influunt mentibus, eas emollientes, debilitantes et effeminantes; sunt enim voces et cantus Sirenum. Porro verba blanda et fallacia apte comparantur oleo: primo, ob similem lubricitatem; secundo, quia oleum summam habet vim penetrandi intus — eamdem habent verba mellita; tertio, quia oleum, teste Galeno, vi pollens tum mordaci, tum emollienti. Recte ergo verba blanda, quae tamen in anima figunt aculeos, oleo comparantur, quod cutem mulcet, sed interiora mordet. Hinc «os oblinere» idem est ac decipere adulatione et blanditiis. Mystice, S. Ephrem in tract. De Abstinentia a cupiditatibus haec verba accipit de voluptate carnis sive concupiscentia: «Meminerimus, ait, quid Sapiens dicat: Favus distillans labia meretricis, significans per favum dulcedinem concupiscentiae; et quod adjungit dicens: Quod ad tempus guttur nitidum facit, postea autem amarius felle invenies, et acutius gladio bicipiti.» Praeclare Boethius, lib. III Consolat. Philos.: «Habet hoc voluptas omnis: stimulis agit fruentes; et apum par volantium grex, ubi grata mella fudit, fugit, et nimis tenaci ferit icta corda morsu.»
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4. NOVISSIMA AUTEM ILLIUS AMARA QUASI ABSINTHIUM, ET ACUTA QUASI GLADIUS BICEPS. — Pro «absinthium» hebraice est laana, quam aliqui vertunt amaritudinem, venenum vel virus; sed communiter vertunt absinthium. Significat ergo mel sermonum meretricis converti in fel dolorum: dolorum, inquam, adeo acrium et lethiferorum quasi gladio bicipiti inflictorum; sicut mel et omnia dulcia in stomacho convertuntur in fel et bilem amaram et doloriferam, ut docent Galenus et medici. Amaritudinem hujus absinthii et aciem hujus gladii sentiunt fornicarii: primo, in sordibus, nauseis et morbis, praesertim in lue Neapolitana, qua Deus castigat fornicationem; secundo, in jacturis rerum, opes enim haurient meretrices; tertio, in infamia; quarto, in litibus, rixis et pugnis cum meretrice, quae impudentior cane omne suum virus in amatorem evomit; quinto, in reatu peccati et ira Dei, ac tandem in morte praesenti et aeterna, quam secum affert; sexto, quia privat hominem ingenio, judicio, fortitudine tum animi tum corporis, facitque hominem quasi irrationalem et brutalem. Plautus in Truculento: «In melle, ait, sunt linguae vestrae sitae (meretrices alloquitur), et orationes lactae; corda in felle et aceto acri; ex ore quod proferunt dulce est, sed quod intimo pectore sentiant amarum est.» Quocirca recte ait Salomon «favum distillantem,» quia voluptas non dat nisi guttam mellis, mox datura mare fellis: e contra virtus dat guttam fellis, mox datura mare mellis.
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5. PEDES EJUS DESCENDUNT IN MORTEM, ET AD INFEROS GRESSUS ILLIUS PENETRANT. — Pro «penetrant» hebraice est itmochu, id est sustentabunt, fulcient, fovebunt, roborabunt infernum, sicut murus sustentatur antemurali ne ruat et pereat. Simili enim modo meretrices sustentant infernum, quia major pars hominum ob libidinem damnatur, q. d. Infernus evacuaretur et quasi rueret, nisi libidinosi eum implerent et sustentarent, ait Cajetanus et R. Levi. Libido ergo est antemurale et fundamentum inferni.
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6. PER SEMITAM VITAE NON AMBULANT; VAGI SUNT GRESSUS EJUS ET INVESTIGABILES. — Septuaginta: non ingreditur vias vitae; et lubrici calles ejus non facile deprehenduntur. Hebraice ad litteram: ne forte librares viam vitae — et dilatarentur? Vagi sunt gressus ejus sive mobiles, ut non cognoscas, q. d. Si quaeras viam vitae, quae ducit ad vitam — hic ad sanam et prosperam, in caelo vero ad beatam et aeternam — ne sequaris pedes et gressus meretricum, quia non ambulant per viam vitae, sed vagi sunt, et adeo varie jactantur fluctibus libidinum ut earum viae, appetitiones et actiones sint investigabiles. Vagus enim amor facit vagum cor, vagum cor facit vagam imaginationem, et vaga imaginatio facit vagos pedes, manus et totum corpus.
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7. NUNC ERGO, FILI MI, AUDI ME, ET NE RECEDAS A VERBIS ORIS MEI. — Septuaginta habent: ne irrita facias verba mea. Solent enim juvenes amoribus impliciti sapientum consilia ut senum deliramenta spernere et irritare. Vox «nunc» more Hebraeo, post enumerationem damnorum meretricis, apte additur ut particula concludentis et ad fugam ejus exhortantis, q. d. Dixi meretricem esse amariorem absinthio, acutiorem gladio bicipiti, ducere ad mortem et infernum, etc. «Nunc ergo, fili mi, etc., longe fac ab ea viam tuam»; ne pudenda et levi voluptate tam gravia tibi damna stulte accersas.
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8. LONGE FAC AB EA VIAM TUAM, ET NE APPROPINQUES FORIBUS DOMUS EJUS. — Omne enim remedium fornicationis, omnis salus est in recessu et fuga meretricis et occasionum peccati, ut viriliter et eleganter docet S. Cyprianus per totum tract. De Singul. clericor. Quin et Apostolus I Cor. VI, 18, ait: «Fugite fornicationem.» Tangere enim fores meretricis et vel manu leviter pulsare, exordium esse potest et solet impurae fornicationis. Mystice, frivolissima meretrix est frivolitas mentis, cujus fores, id est primos aditus, Religiosus evitare et fugere debet, nisi velit majoribus vitiis inquinari: frivolitas enim mentis generat scurrilitatem, detractionem et derisum, excitat iram et indignationem in iis qui deluduntur, et non raro erumpit in aperta convicia ultro citroque jacta.
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9. NE DES ALIENIS HONOREM TUUM, ET ANNOS TUOS CRUDELI. — Pro «honore» hebraice est hod, quod significat celebritatem, dignitatem, honorem, gloriam, majestatem. Igitur hoc loco, per honorem, primo, intellige gloriam et famam integritatis et castitatis: Ne gloriam et famam castitatis per turpitudinem fornicationis amittas. Secundo, per honorem intellige honores publicos, puta magistratus, praefecturas, praelatias, etc. Tertio, per honorem intellige gloriam et decus egregiarum actionum. Quarto, per honorem intellige florem juventutis ejusque pulchritudinem et robur. Alludit ad Samsonem, qui alienae, puta suae Philistaeae Dalilae, honorem tradidit, cum ei secretum roboris sui revelasset: cum enim illa id abrasisset, quasi debilitatus, a Philistiis captus, cum prodigioso robore gloriam et vitam amisit, Judic. XVI. ET ANNOS TUOS CRUDELI. Alii rectius per «crudelem» accipiunt meretricem. Haec enim crudelis est quia crudeliter opes, famam et vitam multorum adimit. Vel, quod eodem redit, per «crudelem» accipe libidinem; haec enim in corpus et vitam totam hominis, imo in mentem et animam crudeliter saevit, eamque mille curis, zelis, angoribus, remorsu, peccatis, poenis, ac tandem gehennae tormentis cruciat.
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10. NE FORTE IMPLEANTUR EXTRANEI VIRIBUS TUIS, ET LABORES TUI SINT IN DOMO ALIENA. — Melius «vires» et «robur» accipias pro opibus: his enim saturantur meretrices. Non enim meretrices juvenes, sed juvenum crumenas et opes ambiunt, nec unquam muneribus saturantur donec omnia hauserint et juvenes nudos reddiderint, eosque nudos et pauperes omnium ludibrio exponant. Quocirca S. Chrysostomus, hom. 63 ad Popul., meretrices vocat «scopulos et saxa patrimonii.» Sic prodigus filius totum patrimonium in meretrices exhausit, ut ex paupertate porcis pascendis adigi cogeretur, Luc. cap. XV, vers. 17.
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11. ET GEMAS IN NOVISSIMIS, QUANDO CONSUMPSERIS CARNES TUAS ET CORPUS TUUM. — Pro «gemas» hebraice est nahamta, id est, rugias quasi leo famelicus, vel vulneratus et luctans cum morte: sic enim et rugit, id est, juvenis inconsolabiliter et miserabiliter dolet et ejulat, quando per fornicationem, consumptis omnibus, tum viribus tum opibus, «in novissimis,» id est tandem vel sero, se invenit exhaustum opibus, consumptum viribus et carnibus, idque irreparabiliter. Porro libido totum corpus emaciat, singulorumque membrorum vigorem et carnes exhaurit. Primo, quia sanguinem et spiritus vitales, quibus aluntur et vegetantur omnes corporis partes, effundit. Secundo, quia laedit partes vitales, puta cerebrum, cor, jecur et stomachum, quae caeteris partibus nutrimentum dant et robur. Tertio, quia semen a singulis corporis membris et partibus deciditur, ideoque per semen crebro effusum singula membra vacuantur et attenuantur.
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12 ET 13. ET DICAS: CUR DETESTATUS SUM DISCIPLINAM, ET INCREPATIONIBUS NON ACQUIEVIT COR MEUM, NEC AUDIVI VOCEM DOCENTIUM ME, ET MAGISTRIS NON INCLINAVI AUREM MEAM? — Verba sunt clara: significant enim ingentem, sed serum et inutilem dolorem et paenitentiam vitae in libidinibus consumptae, quando luxuriosus nudus, miser et aeger exclamabit, et miseris inutilibusque querelis cuncta pulsabit. Similis est, sed magis pathetica impiorum vox, Sapient. V, 6: «Ergo erravimus a via veritatis, et justitiae lumen non luxit nobis. Lassati sumus in via iniquitatis et perditionis, et ambulavimus vias difficiles; viam autem Domini ignoravimus. Quid nobis profuit superbia? aut divitiarum jactantia quid contulit nobis? Transierunt omnia illa tanquam umbra,» etc. Sunt hi quatuor gradus contemnentium correptionem. Primo enim tales cupidinibus impliciti, si moneantur, victi a voluptate non acquiescunt monitioni. Secundo, eum declinant et fugiunt. Tertio, eum spernunt. Quarto, eumdem exacerbant, dum asperis verbis, risibus et probris eum afficiunt.
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14. PENE FUI IN OMNI MALO, IN MEDIO ECCLESIAE ET SYNAGOGAE. — Per «malum,» primo, accipe malum culpae: libido enim est origo et causa omnis mali, id est, omnis culpae et peccati. Secundo, per «malum» accipe malum poenae. Tertio, per «omne malum» accipe omnem infamiam. Quarto, alii per «malum» accipiunt daemonem. Quinto, per «omne malum» accipe gehennam. Sicut enim in caelo est omne bonum, sic in inferno omne malum. Per libidines pene prolapsus est in gehennam; passus tantum inter eum et gehennam interfuit. Paenitens ergo dicat cum S. Maria Aegyptiaca: «Misericordias Domini in aeternum cantabo.»
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15. BIBE AQUAM DE CISTERNA TUA, ET FLUENTA PUTEI TUI. — Igitur ad litteram, per cisternam et puteum accipe uxorem, ex qua marito hauritur aqua pura, id est casta voluptas matrimonii et procreationis liberorum. Alludit ad etymon Hebraeum; Hebraice enim femina dicitur nekeba, quasi mackebet, id est cisterna. Hae ergo sententiae: «Bibe aquam de cisterna tua, et fluenta putei tui,» etc., sunt proverbia sive parabolae, quae sensu parabolico ad litteram non aliud significant quam: Dilige uxorem tuam, ea utere honeste in timore Dei; cum ea laetare, ut per illam restinguas sitim concupiscentiae, et multos egregiosque liberos procrees. Deus enim ad sedandum ignem et sitim libidinis instituit matrimonium, eique gratiam suam addixit, ut conjuges caste hoc suo statu et vocatione vivant. Mystice, Patres varie exponunt. Primo, Origenes per puteum accipit cognitionem Patris, Filii, et Spiritus Sancti. Secundo, S. Augustinus per puteum et fontem accipit Spiritum Sanctum, per aquam dona Spiritus Sancti. Tertio, S. Ambrosius per fontem accipit sapientiam et moralem doctrinam. Quarto, S. Ambrosius per cisternam et puteum accipit gratiam et sanctitatem internam. Quinto, alii per cisternam et fontem accipiunt mentem bonam, ex qua emanant cogitationes sanctae. Sexto, Salonius et S. Hieronymus per cisternam et fontem accipiunt S. Scripturam.
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16. DERIVENTUR FONTES TUI FORAS, ET IN PLATEIS AQUAS TUAS DIVIDE. — Sensus est, q. d. Ex te et uxore tua velut e copiosis purisque fontibus procreentur et promanent multae legitimae, pulchrae et bene moratae proles, quae discurrant per plateas, quasi rivi limpidissimi. Porro fontes vocat uxores, quia illo aevo Judaeis permissa erat polygamia. Ut tamen ostendat monogamiam longe praeferendam esse polygamiae, ob pacem, et ob meliorem educationem filiorum, identidem uxorem in singulari vocat venam, cisternam, puteum, cervam, hinnulum. Mystice, sapientiae et virtutis nostrae fontes foras derivamus, cum alios docemus, bene consulimus, monemus, et in omni sanctitate formamus et perficimus.
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17. HABETO EAS SOLUS, NEC SINT ALIENI PARTICIPES TUI. — Melius hoc non tam de filiis, quam de uxore accipias cum Hugone, Jansenio, Bayno et aliis, q. d. «Habeto,» id est habebis has aquas, puta proles legitimas, «solus,» si e sola uxore eas suscipias; nec alieni, scilicet adulteri et fornicatores, partem earum sibi vindicabunt. Mystice S. Gregorius, lib. I in Ezech. hom. 12, per fontes accipit sapientiam quam pura et sincera intentione promovendi Dei gloriam et salutem animarum praedicare debemus. Et aquas in plateis dividit et solus habet, qui per hoc, quod multis praedicat, se in cogitatione temporalis gloriae non exaltat. «Tunc enim possidet homo quod docet, quando se non gaudet innotescere, sed prodesse.» S. Bernardus, lib. I De Consider. cap. V, ex hoc loco monet Eugenium Pontificem ut inter tot Pontificatus negotia subinde redeat ad fontem cordis sui: «Omnes, ait, pariter participant te, omnes de fonte publico bibunt pectore tuo, et seorsum sitiens stabis? Memento proinde, non dico semper, non dico saepe, sed vel interdum reddere teipsum tibi.»
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18. SIT VENA TUA BENEDICTA, ET LAETARE CUM MULIERE ADOLESCENTIAE TUAE. — Septuaginta: fons aquae tuae sit tibi proprius, et jucundare cum uxore quae a juventute tua. Per venam sive fontem accipe uxorem: Fac ut uxor tua fecunda sit et benedicta a Deo, ac benedictionibus uteri felix. Id efficies, si ejus amore et legitimo usu contentus, vires corporis non exhaurias vaga et aliena libidine. Sic enim uxor tua benedicetur a Deo, multosque insignes, validos aeque ac probos filios tibi procreabit, juxta illud Psal. CXXVII: «Uxor tua sicut vitis abundans in lateribus domus tuae; filii tui sicut novellae olivarum in circuitu mensae tuae. Ecce sic benedicetur homo qui timet Dominum.» Ita laetabatur S. Joachim cum S. Anna, praesertim quando oraculo Angeli post longam sterilitatem, miraculo Deiparam Virginem Mariam ex ea genuit.
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19. CERVA CHARISSIMA, ET GRATISSIMUS HINNULUS. UBERA EJUS INEBRIENT TE IN OMNI TEMPORE, IN AMORE EJUS DELECTARE JUGITER. — Haec est postparabola, sive applicatio et explicatio parabolae praecedentis de usu cisternae, putei et venae, q. d. Quod dixi: «Bibe aquam de cisterna tua, et fluenta putei tui, etc. Sit vena tua benedicta,» nunc explico dicens: «Laetare cum muliere adolescentiae tuae,» nimirum per hasce parabolas nihil aliud castis auribus ingero, quam ut caveant alienos amores meretricum, solaque uxore, quam virginem in adolescentia dilexerunt et duxerunt, contenti ea honeste utantur, ac cum ea laetentur et jucunde vivant. Hic tamen amor est conjugalis, id est honestus et moderatus; non adulterinus, id est inhonestus et immodicus. «Ubera» significant amores. Unde Vatablus vertit: amores ejus perpetuo te reficiant. Sensus ergo est: Amor, gratia, officia et obsequia uxoris tuae, quibus te pascit, vestit, recreat, diligit, instar uberum tibi sit; itaque te inebriet, id est, tuam cupiditatem expleat et satiet, ut alienae meretricis amores et voluptates non requiras. Decem amores et officia conjugum optime repraesentantur per cervas et cervos. Primo, cervi cervaeque amor est singularis; secundo, cerva amabilis est et in deliciis homini; tertio, cervus et cerva carent felle, ad caritatem conjugum designandam; quarto, caste nec nisi secreto congrediuntur; quinto, velocissimi sunt ad invicem opitulandum; sexto, cervorum in cervas amor ardentissimus et fortissimus est; septimo, cervae mari suo fidae sunt; octavo, cervus mox a congressu in scrobem se abdit quasi libidinis eum pudeat; nono, post conceptum congressu abstinent; decimo, cervi et cervae invicem succollant et mutua capitum onera ferunt; undecimo, cervae ob uterum arctiorem difficillime pariunt, hinc filios ament intime; duodecimo, cerva serpentes insequitur et devorat; decimo tertio, cervae, quia frigidae, timidae sunt, quod eas docet circumspectionem et prudentiam. Denique cervae, quia carent felle, sunt vivaces ac diutissime vivunt. Allegorice, cervus et cerva repraesentant connubium Dei cum anima sancta et religiosa. Symbolice, S. Ambrosius per «cervum amorum et pullum gratiarum» accipit Christum, qui est amor amorum et gratia gratiarum.
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20. QUARE SEDUCERIS, FILI MI, AB ALIENA, ET FOVERIS IN SINU ALTERIUS? — Est conclusio, q. d. Cum ex dictis clare perspicias quanta sint commoda honestae uxoris et conjugii, ac quanta damna inhonestae meretricis et fornicationis, erisne adhuc tam demens et vecors, ut ab aliena meretrice te seduci et foveri sinas in tuam perniciem et ruinam?
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21. RESPICIT DOMINUS VIAS HOMINIS, ET OMNES GRESSUS EJUS CONSIDERAT. — Hebraice: coram oculis Domini viae hominis, et omnes semitas ejus ad amussim librat. Est haec nova et efficax ratio ad dissuadendam fornicationem et consuetudinem cum aliena: quod cum fornicatores quaerant tenebras et fornices, in quibus lateant, quasi a nemine videantur; Deus tamen clarissime eorum turpitudinem et scelera intueatur, eaque sit publico judicio ad lancem et trutinam expensurus, condemnaturus et puniturus. Ipse enim «omnes ejus gressus,» id est actiones, ad libellam librat, examinat et ponderat an bonae sint, an malae; rursum quam bonae vel quam malae sint, ac quantum praemium vel poenam mereantur.
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22. INIQUITATES SUAE CAPIUNT IMPIUM, ET FUNIBUS PECCATORUM SUORUM CONSTRINGITUR. — Hic versus recte connectitur tum praecedenti, tum sequenti. Cum praecedenti: Deus judex et vindex respicit peccata, et peccator jam funibus peccatorum suorum constrictus tenetur, ut quasi reus sistatur judici. Cum sequenti: fornicatores sibi persuadent quod in senio poenitentiam agent, sed errant, quia vitia consuetudine roborata sunt quasi funes e multis actibus quasi filis implexi et contorti, qui ita valide ligant animam, ut ab iis etiam in senio se expedire non possint. «Dum servitur libidini, facta est consuetudo; et dum consuetudini non resistitur, facta est necessitas,» ait S. Augustinus. Qui sunt «funes peccatorum»? Primo, culpa sive macula peccati. Secundo, reatus maculae annexus. Tertio, ipsa servitus diaboli. Quarto, peccandi habitus et consuetudines. Quinto, connexio et colligatio peccatorum; unum enim peccatum trahit ad aliud: gula trahit ad libidinem, libido ad furtum, furtum ad homicidium, etc., ex quibus omnibus fit funis tam implexus et crassus, ut rudentibus nauticis aequari possit.
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23. IPSE MORIETUR, QUIA NON HABUIT DISCIPLINAM, ET IN MULTITUDINE STULTITIAE SUAE DECIPIETUR. — Assiduitas fornicandi et peccandi, quae quasi funis ligat juvenem scortatorem, adiget eum ad mortem praesentem et aeternam, quia disciplinam institutionemque non admisit, eique obedire noluit. Unde ob multam suam stultitiam decipietur; quia, cum sperabit longam adhuc vitam, subita peste vel lue correptus, aut gladio, telo, similive casu ictus morietur. Rursum, sperabit se in senio vitam mutaturum, sed decipietur, quia in senio vitia juventutis sibi inhaerentia et agglutinata, imo inolita reperiet. Quocirca ingens est stultitia, quod peccator semper longiorem vitam sibi promittat, nec peccandi finem facit. Stultitiam hanc promovet daemon, dum quolibet anno suggerit homini: Tu adhuc validus es, hoc anno non morieris. Hunc autem sensum quolibet anno renovat: quo fit ut, dum annus ipse mortis adest, decipiantur, quia illo anno moriuntur imparati. Audiant ergo peccatores sapiens S. Augustini consilium: «Remedia conversionis ad Deum nullis cunctationibus sunt differenda, ne tempus correctionis pereat tarditate. Qui enim poenitenti promisit indulgentiam, dissimulanti diem crastinam non spopondit.» Et: «Nullus in Deo locus est, nec est quo fugiatur ab ipso nisi ad ipsum. Qui vult evadere offensum, confugiat ad placatum.»
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… Alla loro morte tutti gli uomini scendono alla f. (Gen. 37, 35; 42, 38; 44, 29, 31; Num. 16, 30, 33; ecc.) ove si « congiungono ai padri » loro (Gen. 25, 8, 17; 35, 29; 49, 29, 33). Tutti i morti sono sotto il dominio della f. (Os. 13, 14; Ps. 15, 10; 48, 16; 88, 49; Prov. 5, 5; 23, 14), che sta sotto l'oceano (Job 26, 5) e ingoia tutti senza distinzione (Ps. 88, 49). Le « porte della f. » (Is. 38, 10; Job 38, 17; Eccli. 51, 9; Sap. 16, 13; Ps. Sal. 16, 2; …
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Infine sono da rilevarsi i testi che raccomandano la perfetta fedeltà coniugale (Prov. 5, 15-20; 6, 24-35; 23, 26-28; Eccl. 9, 1-13; Mal. 2, 14 sg., ecc.) o descrivono la moglie ideale (Prov. 31, 10-31; Eccl. 26, 1-24) in opposizione a quella perversa (Eccl. 25, 17-36). …
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… In particolare viene detta s. l'azione per indurre all'idolatria (cf. Deut. 7, 4) e all'impurità (cf. Prov. 5, 20; cf. anche Gen. 34, 1-31; II Sam. 13).
Douay-Rheims (Challoner) · Vulgata Clementina · Douay-Rheims originale (Douai 1609-10), trascrizione 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')). Pubblico dominio.