Bonaventure

Capitulum X.

Haec illam etc. In praecedentibus monuit specialiter rectores ad acquirendum sapientiam, et hoc per rationes sumtas ex periculo officii eorum quos monet, scilicet capitulo sexto; secundo, per rationes sumtas ab eius exemplo, qui monet, septimo, octavo, nono capitulo. Hic tertio hortatur eos ad hoc idem per rationes sumtas a multis effectibus et beneficiis sapientiae, ad quam monet. Est autem sapientia benefica et sapientes, scilicet amicos suos, promovendo et insipientes adversarios sapientium puniendo. Ideo primo agit de beneficiis pertinentibus ad amicorum Dei promotionem, scilicet in capitulo isto; secundo, de pertinentibus principaliter ad adversariorum punitionem, scilicet capitulo undecimo et deinceps.

Tertio hortatur ad sapientiam acquirendam per rationes sumtas ab eius effectibus, et primo a beneficiis pertinentibus ad amicorum Dei promotionem.

In prima primo determinat beneficia collata singularibus personis; secundo, beneficia exhibita uni populo: Haec populum iustum.

Primo, de beneficiis collatis sex singularibus personis.

In prima ostendit beneficia sapientiae in sex singularibus personis Patriarcharum antiquorum: primo, in persona Adae, cum dicit: Haec illum, qui primus etc.; secundo, in persona Noe, ibi: Ab hac ut recessit; tertio, in persona Abrahae: Haec et in consensu superbiae⁵; quarto, in persona Lot: Haec iustum a pereuntibus; quinto, in persona Iacob: Haec autem profugum etc.; sexto, in persona Ioseph: Haec venditum iustum.

In prima Adae ostendit beneficium primo gratiae, secundo naturae: Et eduxit etc.

(Vers. 1.). Haec illum. Bene dixi⁶, quod per sapientiam sanati sunt omnes, quod patet per exempla. Haec enim, scilicet sapientia, illum, scilicet Adam, qui primus, omnium hominum, formatus est a Deo, scilicet immediate; Iob decimo⁷: « Manus tuae fecerunt me » etc. Pater orbis terrarum, id est totius generis humani futurus; Malachiae secundo: « Nunquid non unus est pater omnium nostrum »? Cum solus esset creatus, scilicet ante formationem mulieris; Genesis secundo: « Non est bonum, hominem esse solum ». Notandum, quod formatus dicitur ex parte corporis; unde Genesis secundo⁸: « Formavit igitur Deus hominem de limo terrae »; et creatus, ex parte animae; Genesis primo: « Creavit Deus hominem ad imaginem et similitudinem suam » etc. Cum solus, inquam, creatus esset, custodivit, scilicet a peccato in terrestri paradiso in statu innocentiae. « Posuit enim eum in paradiso, ut operaretur et custodiret illum », Genesis secundo.

(Vers. 2.). Et eduxit illum, scilicet iam facta muliere, effectum transgressorem, Genesis tertio⁹, a delicto suo, scilicet per immissionem poenitentiae et remissionem culpae. Et notandum, quod hic habetur expressius de poenitentia Adae quam alibi. Et p. 172 eduxit illum de limo terrae¹, scilicet ex parte corporis; Ecclesiastici decimo septimo: « Deus de terra creavit hominem ». Et dedit illi virtutem, id est potestatem, continendi omnia, regendo omnia et dominando omnibus, et hoc ex parte animae, scilicet per rationem, secundum illud Genesis primo: « Dominamini piscibus maris » etc.; item in Psalmo: « Omnia subiecisti sub pedibus eius ».

Ab hac etc. Hic ostendit beneficium sapientiae specialiter factum ipsi Noe et iis qui cum eo fuerunt in arca, quando liberavit ipsum a diluvio et malos perdidit. Et primo tangit primam causam perditionis malorum; secundo, primam causam liberationis bonorum, ibi: Propter quod² etc.

(Vers. 3.). Dicit ergo: Ab hac, scilicet sapientia, ut recessit; Proverbiorum primo³: « Sapientiam atque doctrinam stulti despiciunt »; per hoc enim, quod receditur a sapientia, receditur a Deo; supra primo: « Perversae cogitationes separant a Deo »; iniustus, scilicet Cain, qui scilicet iniustus dicitur antonomastice, quia caput fuit et exemplar iniustorum; in ira sua, qua scilicet iratus est contra fratrem suum Abel; Genesis quarto⁴: « Quare iratus es » etc. Per iram homicidii, id est, quae ira fuit homicidium spirituale, secundum illud primae Ioannis tertio: « Qui odit fratrem suum homicida est », vel transitive, ut sit sensus: Per iram homicidii, id est, quae fuit causa homicidii corporalis; unde Genesis quarto⁵: « Consurrexit Cain contra Abel fratrem suum et interfecit eum ». Fraternitas deperiit, id est societas fraternitatis, Abel corporaliter mortuo et Cain spiritualiter.

(Vers. 4.). Propter quod⁶ etc., scilicet peccatum; illud enim peccatum fuit prima causa corruptionis posteritatis Cain, a qua derivata est corruptio usque in magnam partem posteritatis Seth; et impletum est illud Genesis sexto, ubi dicitur: « Omnis caro corruperat viam suam ». Cum aqua deleret terram, delendo scilicet hominem terrenum de superficie terrae; Genesis sexto⁷: « Delebo hominem, quem creavi, a facie terrae ». Perierunt enim omnes, qui scripti erant in terra, scilicet mali, de quibus Ieremiae decimo septimo: « Recedentes a te in terra scribentur »; delendo etiam omnem carnem in terra viventium, secundum illud Genesis septimo: « Consumta est omnis caro, quae movebatur in terra ». Sanavit iterum sapientia, scilicet mundum, sicut scilicet prius sanaverat Adam; sanavit, inquam, mundum, scilicet ipsum a malis hominibus purgando; per contemptibile lignum, « id est per arcam⁸ » contemptibilem in materia et contemptam ab illis qui eam frustra aedificari credebant. Iustum, « scilicet Noe », de quo Genesis sexto: « Noe vir iustus » etc.; gubernans, scilicet inter aquarum inundationes ipsum a submersione liberando; secundae Petri secundo⁹: « Octavum Noe iustitiae praeconem custodivit, mundo diluvium inducens ». Lignum autem illud significabat crucem, quia contemptibilis est infidelibus, licet fidelibus sit venerabilis; unde primae ad Corinthios primo: « Verbum enim crucis pereuntibus stultitia est » etc.; item ibidem: « Praedicamus Christum crucifixum, Iudaeis quidem scandalum » etc.

Haec et in consensu etc. Hic tangit beneficium sapientiae collatum in persona Abrahae, primo quoad se; secundo, in sua posteritate: Et in filiis¹⁰ etc.

(Vers. 5.). Dicit ergo: Haec, scilicet sapientia, et, etiam, cum se nationes, id est illius temporis homines in vitio nativitatis perdurantes¹¹, extulissent, id est, extra mensuram suam elatione cordis et conatu operis tulissent, contra quod dicitur in Psalmo: « Domine, non est exaltatum cor meum » etc. In consensu superbiae¹², id est ex superbia veniente, quo scilicet consensu, vel qua superbia, voluerunt turrim aedificare pertingentem usque ad caelum et nomen suum celebrare; quorum utrumque superbia fuit, Genesis undecimo. Cum se, inquam, nationes extulissent etc.; scivit, scilicet sapientia, approbando et eligendo et a malis separando; secundae ad Timotheum secundo¹³: « Novit Dominus qui sunt eius »; econtra malis dicitur Matthaei septimo: « Nunquam novi vos »; iustum, scilicet Abraham, qui dicitur iustus antonomastice. Et conservavit sine querela Deo, « in medio pravae et perversae nationis¹⁴ », quod fuit difficile; Lucae primo: « Erant ambo sine p. 173 querela ». Et in filiis, id est posteris, misericordiam fortem custodivit¹, scilicet eos ex misericordia sua multiplicando et fortiter ab adversariis defendendo et tandem eis terram promissionis conferendo, sicut promiserat Genesis decimo tertio et decimo quinto et decimo septimo.

Haec iustum a pereuntibus etc. Hic ostendit beneficium sapientiae collatum in persona Lot de subversione Sodomae liberati, et primo tangit Lot liberationem; secundo, aliorum punitionem: Descendente etc.; tertio, punitionis aequitatem: Sapientiam enim.

(Vers. 6.). Haec, scilicet sapientia, iustum, « scilicet Lot », ut dicit Glossa²; item secundae Petri secundo dicitur de ipso: « Aspectu et auditu iustus erat »; a pereuntibus impiis, scilicet de consortio impiorum pereuntium, id est Sodomitarum; liberavit fugientem, et a consortio culpae, secundum illud ibidem: « Iustum Lot, oppressum a nefandorum iniuria ac luxuriosa conversatione, eripuit »; et a consortio poenae; de utraque liberatione habetur Genesis decimo nono³. Descendente igne, de caelo, non de terra, immisso; ibidem: « Pluit Dominus super Sodomam et Gomorrham sulphur et ignem » etc.; in Pentapolim; Glossa: « Id est in regionem scilicet quinque civitatum », scilicet Sodomam, Gomorrham, Segor, Seboim et Adamam.

(Vers. 7.). Quibus, scilicet pereuntibus, in testimonium nequitiae, ardentis scilicet et foetentis luxuriae, fumigabunda, id est de se fumum emittens; unde in Psalmo⁴: « Ascendit fumus in ira eius »; constat deserta terra, scilicet a plantis et arboribus; Iob vigesimo octavo: « Terra, de qua oriebatur panis in loco suo, igni combusta est »; item in Psalmo: « Terram fructiferam in salsuginem a malitia inhabitantium in ea ». Et in certo, scilicet determinato, tempore fructus habentes arbores, inutiles, ut dicitur, quia referuntur poma ibi nasci exterius speciosa, intus cinerea et favillosa; Glossa⁵: « Ostendunt, quod sine fructu poenitentiae damnatae animae in inferno ardebunt in aeternum ». Et figmentum, id est statua, salis, ad condiendum omnes audientes et videntes sale sapientiae contra putredinem carnalis concupiscentiae vel insipientiae; figmentum, dico, stans memoria, id est recordatio; Lucae decimo septimo⁶: « Memores estote uxoris Lot »; memoria, inquam, incredibilis animae, id est incredulitatis uxoris Lot, quae retrospexit, nolens credere Angelo prohibenti, ut patet Genesis decimo nono.

Notandum autem, quod terra deserta testificatur eorum ad bona opera inutilitatem; fumus, eorum a carnali concupiscentia excaecationem; fructus inutiles, eorum malam conversationem; statua salis, eorum per carnalem concupiscentiam defluxum et corruptivam⁷ putredinem.

(Vers. 8.). Sapientiam enim etc., quasi dicat: et merito sic puniti sunt; sapientiam enim praetereuntes, id est abiicientes Sodomitae, et ideo infelices; unde supra tertio⁸: « Sapientiam et disciplinam qui abiicit infelix est »; ideo etiam perierunt, secundum illud Baruch tertio: « Quia non habuerunt sapientiam, perierunt propter suam insipientiam »; nec tantum perierunt, quia sapientiam praeterierunt, sed et suae insipientiae memoriam reliquerunt. Et hoc est quod subdit: Non tantum etc. Sapientium, inquam, praetereuntes, non tantum in hoc lapsi sunt, ut ignorarent, ignorantia scilicet, de qua primae ad Corinthios decimo quarto⁹: « Si quis ignorat, ignorabitur »; bona, scilicet pertinentia ad vitam et salutem propriam. Sed et insipientiae suae, quia « comparati sunt iumentis insipientibus et similes facti sunt illis »; reliquerunt hominibus memoriam, quoad malam famam, ita videlicet, ut in his quae peccaverunt, id est, ut in iis peccatis, quae fecerunt, nec latere potuissent, quia noluerunt latere, sed publice peccaverunt; Isaiae tertio¹⁰: « Peccatum suum quasi Sodoma praedicaverunt nec absconderunt ». Et ideo Dominus peccata eorum toti mundo voluit publicari per publicum supplicium.

Latet peccatum peccandi calliditate; secundi Regum duodecimo¹¹: « Tu fecisti abscondite, ego vero faciam verbum istud in conspectu omnis Israel ». Sanctitatis simulatione; Matthaei vigesimo tertio: « Similes estis sepulcris dealbatis » etc. Dignitatis vel praelationis auctoritate, secundum illud Gregorii¹²: « Nullus in Ecclesia amplius nocet, quam qui perverse agens, nomen vel ordinem sanctitatis habet; hunc quippe redarguere nemo praesumit, et in exemplum culpa vehementer extenditur, quando pro reverentia ordinis peccator honoratur ».

(Vers. 9.). Sapientia autem, quasi dicat: sicut illi iniusti puniti sunt propter contemptum p. 174 sapientiae; autem, pro sed; e contrario sapientia hos qui se, scilicet sapientiam, observant, id est, diligenter corde, ore et opere servant; a doloribus liberavit, scilicet poenarum aeternarum, de quibus Isaiae quinquagesimo¹: « In doloribus dormietis »; item in Psalmo: « Circumdederunt me dolores mortis ».

Haec autem profugum etc. Hic tangit multiplex beneficium sapientiae factum in persona Iacob, quorum primum fuit eius promotio in bono; secundum, conservatio eius a malo: In fraude circumvenientium eum; tertium, adiutorium in triumpho: Et certamen.

(Vers. 10.). Haec, scilicet sapientia, profugum irae fratris, scilicet fugientem et declinantem ab ira fratris sive a fratre suo irato; Genesis vigesimo septimo²: « Ecce, Esau frater tuus minatur, ut occidat te. Nunc ergo, fili mi, audi vocem meam, et consurgens fuge ad Laban, fratrem meum ». Iustum, scilicet Iacob, secundum illud Genesis trigesimo: « Respondebit mihi cras iustitia mea »; deduxit per vias rectas; Glossa³: « Per Mesopotamiam »; Deuteronomii trigesimo secundo: « Dominus solus dux eius fuit ». Rectas, dicit, quia « recta est semita iusti », ut habetur Isaiae vigesimo sexto. Et ostendit illi, scilicet in via per imaginariam visionem, regnum Dei, quia « vidit scalam pertingentem usque ad caelum », Genesis vigesimo octavo⁴. Diabolus vero ostendit regnum mundi; unde Matthaei quarto: « Ostendit illi omnia regna mundi ». Et dedit illi scientiam sanctorum, id est intelligentiam sacrarum rerum, quia « intelligentia opus est in visione », ut habetur Danielis decimo⁵; rerum, inquam, sacrarum, quas viderat, dedit illi intelligentiam, id est, ut intelligeret, quid significaret scala, quam viderat, et ascensus et descensus Angelorum. Scala namque est obedientia, per quam ascendunt Angeli ad Deo assistendum et descendunt ad nobis ministrandum; Danielis septimo: « Millia millium ministrabant ei, et decies millies centena millia assistebant ei ». Honestavit illum; Glossa⁶: « Id est, ditavit », secundum illud Ecclesiastici undecimo: « Facile est in oculis Domini subito honestare pauperem »; et loquitur secundum humanam consuetudinem, quae divites solet reputare honestas personas. In laboribus, id est propter labores suos, non per iniustitiam et rapinam, sicut multi se ditant. Sed tales divitiae non honestant nec beatificant, sed proprii labores sive divitiae acquisitae ex iustis laboribus; in Psalmo⁷: « Labores manuum tuarum quia manducabis, beatus es » etc. Et complevit, id est, ad optatum finem perduxit, scilicet ipsum reducendo ad patrem suum in terra Chanaan; labores illius; Glossa⁸: « Quos in pascendis ovibus sustinuit », de quibus Genesis trigesimo primo: « Die noctuque aestu urebar et gelu ».

Haec profugum etc. Ab hoc loco usque ibi: In fraude circumvenientium, tangitur multiplex beneficium, quod Dominus facit Sanctis suis, quorum primum est iustificatio in principio suae conversionis; ad Romanos octavo⁹: « Quos vocavit, illos et iustificavit »; et hoc tangitur, cum dicit: Iustum. Secundum est deductio in profectu conversationis: Deduxit etc.; in Psalmo: « Spiritus tuus bonus deducet me in terram rectam ». Tertium est ostensio regni in gratia vel in secreto contemplationis: Ostendit; Exodi trigesimo tertio: « Ostendam tibi omne bonum ». Quartum, instructio in agnitione divinae voluntatis: Et dedit illi scientiam sanctorum; Baruch quarto¹⁰: « Beati sumus, Israel; quia quae Deo placent nobis manifesta sunt ». Quintum est honestatio, id est ditatio in abundantia meriti et virtutis: Honestavit etc.; Iob quinto: « Ingredieris in abundantia sepulcrum, sicut infertur acervus tritici in tempore suo ». Sextum, completio in praemio: Et complevit etc.; supra quarto¹¹: « Consummatus in brevi, explevit tempora multa; placita enim erat Deo anima illius »; item supra tertio: « Bonorum laborum gloriosus est fructus ».

(Vers. 11.). In fraude circumvenientium eum, id est circumvenire ipsum volentium « Laban et filiorum eius », ut dicit Glossa¹²; illi affuit, scilicet custodiendo eum, ne deciperetur vel damnificaretur; Genesis trigesimo primo: « Pater vester circumvenit me et mutavit mercedem meam decem vicibus ». Et honestum fecit illum Dominus, id est divitem; Genesis trigesimo primo: « Tulit Iacob omnia, quae fuerunt patris nostri, et de illius facultatibus ditatus, factus est inclytus ».

(Vers. 12.). Custodivit illum ab inimicis, scilicet a Laban et eius filiis ipsum persequentibus et spoliare ipsum volentibus; Genesis trigesimo primo¹³: « Nisi Deus patris mei affuisset mihi, forsitan me vacuum reliquisses ». Et a seductoribus tutavit illum, scilicet ab Esau et suis, qui forte intendebant eum capere, quando veniebant in occursum eius. Sed Dominus immutavit cor Esau per oblationem munerum, quae praemisit ei Iacob, ut patet Genesis p. 175 trigesimo secundo¹. Et certamen forte dedit illi; Glossa exponit hoc de certamine contra Laban et filios eius, Genesis trigesimo primo, vel contra Esau; vel verius potest intelligi de certamine, quo luctatus est cum Angelo, Genesis trigesimo secundo; cum Angelo, inquam, fortiori se. Nam si Angelus malus ita fortis est, quod « non est potestas super terram, quae ei comparetur », ut habetur Iob quadragesimo primo²; quanto magis Angelus bonus? Ut vinceret, scilicet ipsum certamen; Osee duodecimo: « In fortitudine sua directus est cum Angelo et invaluit » etc. Ut vinceret, inquam, et sciret, scilicet victoriam obtinendo, per sapientiam scilicet; quoniam potentior omnium est sapientia, quia potens est liberare a quocumque homine malo; unde Genesis trigesimo secundo³: « Si contra Deum fortis fuisti, quanto magis contra homines praevalebis »?

Haec venditum iustum. Hic ostendit beneficium sapientiae factum in persona Ioseph, et primo in eius liberatione; secundo, in liberati sublimatione: Donec afferret.

(Vers. 13.). Haec, sapientia scilicet, iustum, « id est Ioseph »; pro iustitia enim fratrum suorum crimina accusabat apud patrem suum; Genesis trigesimo septimo⁴: « Accusavit fratres suos apud patrem crimine pessimo »; venditum, « scilicet a fratribus suis », qui « eum vendiderunt transeuntibus Ismaelitis », ibidem; non dereliquit, scilicet ab ipso recedendo; in Psalmo: « Non derelinquet Dominus Sanctos suos in aeternum ». Sed a peccatoribus liberavit eum, ab uxore Putipharis et servis eius, « cum accusaretur de adulterio », Genesis trigesimo nono. Descenditque cum illo in foveam; Glossa⁵: « Carceris »; traditus enim fuit in carcere, in quo « vincti regis custodiebantur », ubi cum illo sapientia descendit, quod patuit, quia « gratiam principis carceris ei dedit », Genesis trigesimo nono.

(Vers. 14.). Et in vinculis, carceris, non dereliquit illum, quia per somniorum sapientem interpretationem a vinculis liberavit eum, Genesis quadragesimo primo⁶. Donec afferret illi sceptrum regni, id est principatum totius Aegypti post Pharaonem; unde ibidem: « Tu eris super domum meam » etc.; et potentiam, scilicet iudicandi vel vindicandi se, si voluisset, adversus eos qui eum deprimebant; id est contra fratres suos, qui eum depresserant, quibus terrorem magnum incussit, ut patet Genesis quadragesimo secundo⁷. Et mendaces ostendit qui maculaverunt illum, scilicet macula infamiae, uxorem scilicet Putipharis et servos eius; Iob decimo tertio: « Prius ostendens vos fabricatores mendacii et cultores perversorum dogmatum ». Nam per eius divinam exaltationem ostensum fuit et creditum, totum esse mendacium, ipsa etiam muliere postea forte hoc recognoscente. De hac macula infamiae Ecclesiastici quadragesimo septimo⁸: « Posuisti maculam in gloria tua ». Et dedit illi claritatem aeternam, scilicet perpetuae famae, secundum illud Psalmi: « In memoria aeterna erit iustus »; vel aeternae gloriae, quando scilicet Christus cum ceteris Patribus de inferno in gloriam induxit. « Ascendens in altum captivam duxisti captivitatem ».

Notandum, quod in praedictis sex personis tanguntur sex modi, quibus sapientia liberat Sanctos secundum illud Iob quinto⁹: « In sex tribulationibus liberabit te, et in septima non tanget te malum ». Liberat enim a tentatione hostis, ut Adam; a tentatione corruptionis fomitis, ut Noe, ceteris pereuntibus propter corruptionem carnis; item, a tentatione superbiae et elationis interioris, ut Abraham a gigantum superbia imitanda vel superbiae imitatione; item, a tentatione exteriore, scilicet pravi exempli et corruptae conversationis, ut Lot; item, a tentatione humanae fraudis et circumventionis, ut Iacob; item, a tentatione mundanae adversitatis, ut Ioseph. — Item notandum, quod tres sunt hostes nostri, scilicet diabolus, caro et mundus, significati per tres hostes Salomonis, de quibus tertii Regum undecimo¹⁰. Tentatio vero daemonis duplex est, scilicet exterior et visibilis, interior et invisibilis. Liberatio a prima significatur in liberatione Adae; a secunda, in liberatione Abrahae. — Carnis vero tentatio duplex, scilicet secundum naturam et contra naturam. Liberatio a prima significata fuit in liberatione Noe; a secunda, in liberatione Lot. — Mundi vero tentatio duplex, scilicet per fraudulentiam et violentiam. Liberatio a prima significata est in liberatione Iacob; a secunda, in liberatione Ioseph.

De beneficiis collatis uni populo agitur tripliciter.

Haec populum iustum. Postquam ostendit beneficia sapientiae collata singularibus personis, hic ostendit beneficium factum uni populo; et primo tangitur beneficium generale, secundo speciale: Intravit etc., tertio gratiarum actio pro utrisque: Ideo iusti etc.

(Vers. 15.). Haec, scilicet sapientia, populum iustum, « scilicet populum Israeliticum¹ », per fidem iustificatum, secundum illud ad Romanos quinto: « Iustificati ex fide »; vel: iustum, per operationem boni; et semen sine querela, scilicet per declinationem mali; semen, « scilicet Patriarcharum », ut dicit Glossa; item Tobiae secundo: « Filii Sanctorum sumus »; liberavit etc. Huius liberationis praemisit duplicem causam, scilicet populi bonitatem, cum dicit: Populum iustum; secundo, Patrum sanctitatem, cum dicit: Et semen sine querela liberavit a nationibus, « id est ab Aegyptiis », in vitio nativitatis suae permanentibus. Quae illum opprimebant², id est, vexabant, « scilicet in luto et latere » et paleis, ut patet Exodi primo. Et nota, quod per hanc oppressionem vel vexationem potest intelligi vexatio diaboli, qua vexat servos suos in operibus luti luxuriae et lateris avaritiae et palearum superbiae; Exodi tertio³: « Videns vidi afflictionem populi mei » etc.

Intravit etc. Hic tangit specialia beneficia, primo facta in Aegypto; secundo, post exitum de Aegypto: Et reddidit; tertio, in ipso exitu: Et⁴ transtulit etc.

(Vers. 16.). Intravit, id est ipsa sapientia, in animam servi Dei; Glossa⁵: « Id est Moysi », supra septimo: « Per nationes in animas sanctas se transfert »; item Exodi quarto: « Ego ero in ore tuo et docebo te, quid loquaris ». Et stetit, scilicet constanter; unde Exodi nono: « Stetit Moyses coram Pharaone »; stetit, inquam, contra reges horrendos: Glossa⁶: « Pharaonem et alios principes »; in portentis, id est in maioribus miraculis, et signis, minoribus, « quae fecit in Aegypto »; unde Exodi septimo: « Multiplicabo signa et ostenta mea in terra Aegypti »; Ecclesiastici quadragesimo quinto: « Magnificavit eum in conspectu regum »; supra octavo: « Timebunt me reges horrendi ».

(Vers. 17.). Et reddidit iustis; Glossa⁷: « Populi Israelitici »; mercedem laborum suorum; Glossa: « Terram promissionis », quam eis prius promiserat; Genesis duodecimo: « Semini tuo dabo terram hanc ». Et deduxit illos, scilicet ad terram praedictam, in via mirabili; Glossa: « Per desertum »; in Psalmo: « In terra deserta et invia et inaquosa ». Haec autem via fuit mirabilis, quia nullo modo pervia tanto exercitui sine multis miraculis. Unde sequitur: Et fuit illis in velamento diei, id est aestus diurni, scilicet « per columnam nubis »; et in luce stellarum per noctem, id est loco lucis stellarum, et hoc « per columnam ignis », ut dicit Glossa⁸; Exodi decimo tertio: « Nunquam defuit columna nubis per diem neque columna ignis per noctem »; item Isaiae quarto: « Creabit Dominus super omnem locum montis Sion etc., nubem per diem » etc.

(Vers. 18.). Et⁹ transtulit illos etc., scilicet in exitu de Aegypto, per mare rubrum; Exodi decimo quarto¹⁰: « Divisa est aqua, et ingressi sunt filii Israel per medium sicci maris ». Dicitur autem mare rubrum a colore, quem trahit ex terra rubra adiacente. Et transvexit illos per aquam nimiam, scilicet ipsius maris, cuius aquae erant eis pro muro a dexteris et a sinistris, ibidem. Et nota, quod dicit per mare rubrum quoad qualitatem, per aquam nimiam quoad quantitatem.

(Vers. 19.). Inimicos autem illorum, scilicet Aegyptios, demersit in mare; Exodi decimo quinto¹¹: « Currus Pharaonis et exercitum eius proiecit in mare »; item: « Submersi sunt quasi plumbum » etc. Et ab altitudine, id est profunditate, inferorum, p. 177 « id est ineffabilium afflictionum », ut dicit Glossa¹; eduxit illos, scilicet filios Israel, in hoc scilicet, quod inimicos eorum, qui eos volebant illuc mittendo occidere, illuc transmisit vel proiecit; Ecclesiastici ultimo: « De altitudine ventris inferi et a lingua coinquinata et a verbo mendacii ». Ideo iusti, scilicet quia cum illis erat sapientia; iusti, scilicet filii Israel, tulerunt spolia impiorum; Glossa²: « Vasa aurea et argentea Aegyptiorum », ut patet Exodi duodecimo; Proverbiorum decimo tertio: « Custoditur iusto substantia peccatoris ». Nota, quod non dicit abstulerunt, quia de mandato superioris, scilicet Dei, haec fecerunt; et ideo furtum vel rapinam non commiserunt, saltem illi qui non cupiditate, sed intentione obediendi Deo haec fecerunt³.

(Vers. 20.). Et decantaverunt, id est devote cantaverunt, scilicet post transitum maris rubri; Domine, nomen sanctum tuum; Exodi decimo quinto⁴: « Cantemus Domino etc., Dominus quasi vir pugnator, omnipotens nomen eius »; sic autem decantaverunt pro sua liberatione. Et victricem manum tuam, id est potentiam, laudaverunt pariter, id est simul, scilicet pro suorum adversariorum deiectione; unde ibidem: « Dextera tua, Domine, magnificata est in fortitudine ».

(Vers. 21.). Quoniam sapientia etc., quasi dicat: et merito decantaverunt et laudaverunt etc.; quoniam sapientia, eos scilicet liberans, aperuit, scilicet in laudem nominis divini, os mutorum, prius prae timore obmutescentium; Exodi decimo quarto⁵: « Viderunt filii Israel Aegyptios post se et timuerunt valde ». Et linguas infantium, id est fari nequeuntium, fecit disertas, id est eloquentes, forte ad litteram, linguas puerorum Hebraeorum, secundum illud Psalmi octavo: « Ex ore infantium et lactentium » etc. Vel: infantium, id est imperitorum, loqui nescientium ad modum infantium, secundum illud Ieremiae primo⁶: « Nescio loqui, quia puer ego sum »; Lucae vigesimo primo: « Ego dabo vobis os et sapientiam » etc.; Exodi quarto: « Quis fecit os hominis »? Glossa: « Sine sapientia Dei humana mens nec cogitare aliquid nec digne proferre potest. Ab ipso ergo et sapientia et eloquentia petenda est ».

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Chapter X.

She … her [so printed: illam; the verse reads illum, him] etc. In the preceding chapters he admonished rulers specially to acquire wisdom, and this through reasons taken from the peril of the office of those whom he admonishes, namely in the sixth chapter; secondly, through reasons taken from the example of him who admonishes, in the seventh, eighth and ninth chapters. Here, thirdly, he exhorts them to this same thing through reasons taken from the many effects and benefits of wisdom, to which he admonishes them. Now wisdom is beneficent, both by promoting the wise, namely her friends, and by punishing the unwise, the adversaries of the wise. Therefore he first treats of the benefits pertaining to the promotion of the friends of God, namely in this chapter; secondly, of those pertaining principally to the punishing of the adversaries, namely in the eleventh chapter and thereafter.

Thirdly he exhorts to the acquiring of wisdom through reasons taken from its effects, and first from the benefits pertaining to the promotion of the friends of God.

In the first part he first determines the benefits conferred on single persons; secondly, the benefits shown to one people: She delivered the just people.

First, on the benefits conferred on six single persons.

In the first he shows the benefits of wisdom in six single persons of the ancient Patriarchs: first, in the person of Adam, when he says: She preserved him, that was first etc.; secondly, in the person of Noe, there: From her, when … went away; thirdly, in the person of Abraham: She also, in the consent of pride⁵; fourthly, in the person of Lot: She … the just man from them that were perishing; fifthly, in the person of Jacob: But she … the fugitive etc.; sixthly, in the person of Joseph: She … the just man when he was sold.

In the first, of Adam, he shows the benefit first of grace, secondly of nature: And she brought him out etc.

(Vers. 1.). She preserved him. Well did I say⁶ that by wisdom all were healed, which is clear through examples. For she, namely wisdom, preserved him, namely Adam, that was first, of all men, formed by God, namely immediately; Job, the tenth⁷: « Thy hands have made me » etc. The father of the world, that is, the father to be of the whole human race; Malachias, the second: « Is there not one father of us all »? When he was created alone, namely before the formation of the woman; Genesis, the second: « It is not good for man to be alone ». It is to be noted that he is said to be formed on the part of the body; whence Genesis, the second⁸: « God therefore formed man of the slime of the earth »; and created, on the part of the soul; Genesis, the first: « God created man to his own image and likeness » etc. When, I say, he was created alone, she preserved him, namely from sin, in the earthly paradise in the state of innocence. « For he placed him in paradise, that he might dress it and keep it », Genesis, the second.

(Vers. 2.). And she brought him out, namely, the woman having now been made, him who had become a transgressor, Genesis, the third⁹, of his sin, namely through the sending of penance and the remission of guilt. And it is to be noted that here the penance of Adam is set out more expressly than elsewhere. And p. 172 she brought him out of the slime of the earth¹, namely on the part of the body; Ecclesiasticus, the seventeenth: « God created man of the earth ». And gave him strength, that is, power, to contain all things, by ruling all things and having dominion over all, and this on the part of the soul, namely through reason, according to that of Genesis, the first: « Rule over the fishes of the sea » etc.; likewise in the Psalm: « Thou hast subjected all things under his feet ».

From her etc. Here he shows the benefit of wisdom done specially to Noe himself and to those who were with him in the ark, when she delivered him from the flood and destroyed the wicked. And first he touches the first cause of the perdition of the wicked; secondly, the first cause of the deliverance of the good, there: On account of which² etc.

(Vers. 3.). He says therefore: From her, namely wisdom, when … went away; Proverbs, the first³: « Fools despise wisdom and instruction^tr. »; for by this, that one goes away from wisdom, one goes away from God; above, the first: « Perverse thoughts separate from God »; the unjust, namely Cain, who is called the unjust by antonomasia, because he was the head and exemplar of the unjust; in his anger, namely that with which he was angry against his brother Abel; Genesis, the fourth⁴: « Why art thou angry » etc. Through the anger of murder, that is, which anger was a spiritual murder, according to that of the first of John, the third: « Whosoever hateth his brother is a murderer », or transitively, so that the sense is: Through the anger of murder, that is, which was the cause of bodily murder; whence Genesis, the fourth⁵: « Cain rose up against Abel his brother and slew him ». Brotherhood perished, that is, the fellowship of brotherhood, Abel being dead bodily and Cain spiritually.

(Vers. 4.). On account of which⁶ etc., namely the sin; for that sin was the first cause of the corruption of the posterity of Cain, from which the corruption was derived even into a great part of the posterity of Seth; and that of Genesis, the sixth, was fulfilled, where it is said: « All flesh had corrupted its way ». When water destroyed the earth, namely by destroying earthly man from the face of the earth; Genesis, the sixth⁷: « I will destroy man, whom I have created, from the face of the earth ». For all perished who were written in the earth, namely the wicked, of whom Jeremias, the seventeenth: « They that depart from thee shall be written in the earth »; destroying also all flesh of those living on the earth, according to that of Genesis, the seventh: « All flesh was consumed that moved on the earth ». Wisdom healed again, namely the world, just as she had healed Adam before; healed, I say, the world, namely by purging it of wicked men; by contemptible wood, « that is, by the ark⁸ », contemptible in its material and despised by those who believed it was being built in vain. The just, « namely Noe », of whom Genesis, the sixth: « Noe was a just man » etc.; steering, namely by delivering him from drowning amid the floodings of the waters; the second of Peter, the second⁹: « He preserved Noe the eighth, the preacher of justice, bringing in the flood upon the world ». But that wood signified the cross, because it is contemptible to unbelievers, though it is venerable to the faithful; whence the first to the Corinthians, the first: « For the word of the cross, to them that perish, is foolishness » etc.; likewise in the same place: « We preach Christ crucified, unto the Jews indeed a stumblingblock » etc.

She also, in the consent etc. Here he touches the benefit of wisdom conferred in the person of Abraham, first as to himself; secondly, in his posterity: And … in his sons¹⁰ etc.

(Vers. 5.). He says therefore: She, namely wisdom, also (et), that is, even, when the nations, that is, the men of that time persisting in the vice of their birth¹¹, had lifted themselves up, that is, had borne themselves beyond their measure by the elation of the heart and the endeavour of work, against which it is said in the Psalm: « Lord, my heart is not exalted » etc. In the consent of pride¹², that is, coming from pride, by which consent, namely, or by which pride, they wished to build a tower reaching even to heaven and to make their name renowned; both of which were pride, Genesis, the eleventh. When, I say, the nations had lifted themselves up etc.; knew, namely wisdom, by approving and choosing and separating from the wicked; the second to Timothy, the second¹³: « The Lord knoweth who are his »; on the contrary it is said to the wicked, Matthew, the seventh: « I never knew you »; the just, namely Abraham, who is called the just by antonomasia. And preserved him without blame to God, « in the midst of a depraved and perverse nation¹⁴ », which was difficult; Luke, the first: « They were both without p. 173 blame ». And in his sons, that is, his descendants, she kept a strong mercy¹, namely by multiplying them out of her mercy and by defending them strongly from their adversaries and at length by conferring on them the land of promise, as he had promised in Genesis, the thirteenth and the fifteenth and the seventeenth.

She … the just man from them that were perishing etc. Here he shows the benefit of wisdom conferred in the person of Lot, delivered from the overthrow of Sodom, and first he touches Lot's deliverance; secondly, the punishing of the others: When … came down etc.; thirdly, the equity of the punishing: For … wisdom.

(Vers. 6.). She, namely wisdom, the just man, « namely Lot », as the Gloss says²; likewise in the second of Peter, the second, it is said of him: « In sight and hearing he was just »; from the impious that were perishing, namely from the fellowship of the impious who were perishing, that is, the Sodomites; delivered, as he fled, both from the fellowship of guilt, according to that in the same place: « He rescued just Lot, oppressed by the wrong and the luxurious conversation of the abominable »; and from the fellowship of punishment; of both deliverances there is treatment in Genesis, the nineteenth³. When the fire came down, sent from heaven, not from the earth; in the same place: « The Lord rained upon Sodom and Gomorrha brimstone and fire » etc.; upon Pentapolis; the Gloss: « That is, into the region, namely, of the five cities », namely Sodom, Gomorrha, Segor, Seboim and Adama.

(Vers. 7.). To whom, namely to the perishing, for a testimony of wickedness, namely of a burning and stinking lust, smoking, that is, sending forth smoke from itself; whence in the Psalm⁴: « There went up a smoke in his wrath »; the land stands desert, namely of plants and trees; Job, the twenty-eighth: « The land, out of which bread grew in its place, hath been burnt with fire »; likewise in the Psalm: « A fruitful land into saltness, for the malice of them that dwell therein ». And the trees having fruits at a certain, namely a determined, time, useless, as it is said, because fruits are reported to grow there outwardly comely, inwardly ashen and full of embers; the Gloss⁵: « They show that without the fruit of penance damned souls will burn in hell for ever ». And a figment (figmentum), that is, a statue, of salt, for seasoning all who hear and see with the salt of wisdom against the rottenness of carnal concupiscence or of unwisdom; a figment, I say, a standing memorial, that is, a remembrance; Luke, the seventeenth⁶: « Remember Lot's wife »; a memorial, I say, of an incredulous soul, that is, of the incredulity of Lot's wife, who looked back, not willing to believe the Angel who forbade it, as is clear from Genesis, the nineteenth.

But it is to be noted that the desert land testifies to their uselessness for good works; the smoke, to their blinding by carnal concupiscence; the useless fruits, to their evil conversation; the statue of salt, to their flowing away through carnal concupiscence and their corruptive⁷ rottenness.

(Vers. 8.). For … wisdom etc., as if he should say: and deservedly were they so punished; for passing by wisdom, that is, casting it away, the Sodomites, and therefore unhappy; whence above, the third⁸: « He that rejecteth wisdom and discipline is unhappy »; therefore also they perished, according to that of Baruch, the third: « Because they had not wisdom, they perished through their unwisdom »; nor did they only perish because they passed by wisdom, but they left also a memorial of their unwisdom. And this is what he adds: Not only etc. Passing by wisdom [so printed: Sapientium for Sapientiam], I say, they did not only slip in this, that they were ignorant, namely with that ignorance of which the first to the Corinthians, the fourteenth⁹: « If any man know not, he shall not be known »; of good things, namely those pertaining to their own life and salvation. But … of their unwisdom also, because « they were compared to senseless beasts and became like to them »; they left unto men a memorial, as to an evil fame, namely in such a way that in the things in which they sinned, that is, that in the sins which they did, they could not so much as lie hid, because they would not lie hid, but sinned publicly; Isaias, the third¹⁰: « They have proclaimed abroad their sin as Sodom, and they have not hid it ». And therefore the Lord willed their sins to be published to the whole world through a public penalty.

Sin lies hid by craftiness in sinning; the second of Kings, the twelfth¹¹: « Thou didst it secretly, but I will do this thing in the sight of all Israel ». By pretence of holiness; Matthew, the twenty-third: « You are like to whited sepulchres » etc. By the authority of dignity or of prelacy, according to that of Gregory¹²: « No one in the Church does more harm than he who, acting perversely, has the name or the order of holiness; for no one presumes to reprove him, and the fault is vehemently extended as an example, when out of reverence for the order the sinner is honoured ».

(Vers. 9.). But wisdom, as if he should say: just as those unjust men were punished on account of their contempt of p. 174 wisdom; but (autem) stands for sed; on the contrary wisdom … them that observe her, namely wisdom, that is, keep her diligently in heart, mouth and work, hath delivered from sorrows, namely of the eternal punishments, of which Isaias, the fiftieth¹: « You shall sleep in sorrows »; likewise in the Psalm: « The sorrows of death have compassed me ».

But she … the fugitive etc. Here he touches the manifold benefit of wisdom done in the person of Jacob, of which the first was his promotion in good; the second, his preservation from evil: In the deceit of them that overreached him; the third, help in triumph: And … a strong conflict.

(Vers. 10.). She, namely wisdom, the fugitive from his brother's wrath, namely him fleeing and turning aside from his brother's wrath, or from his angered brother; Genesis, the twenty-seventh²: « Behold Esau thy brother threateneth to kill thee. Now therefore, my son, hear my voice, and arise and flee to Laban my brother ». The just, namely Jacob, according to that of Genesis, the thirtieth: « My justice shall answer for me tomorrow »; conducted through the right ways; the Gloss³: « Through Mesopotamia »; Deuteronomy, the thirty-second: « The Lord alone was his leader ». Right, he says, because « the way of the just is right », as is had in Isaias, the twenty-sixth. And showed him, namely on the way through an imaginary vision, the kingdom of God, because « he saw a ladder reaching even to heaven », Genesis, the twenty-eighth⁴. But the devil showed the kingdom of the world; whence Matthew, the fourth: « He showed him all the kingdoms of the world ». And gave him the knowledge of the holy things, that is, the intelligence of sacred things, because « there is need of understanding in a vision », as is had in Daniel, the tenth⁵; of the sacred things, I say, which he had seen, he gave him intelligence, that is, that he should understand what the ladder which he had seen signified, and the ascent and descent of the Angels. For the ladder is obedience, by which the Angels ascend to stand before God and descend to minister to us; Daniel, the seventh: « Thousands of thousands ministered to him, and ten thousand times a hundred thousand stood before him ». Made him honourable; the Gloss⁶: « That is, enriched him », according to that of Ecclesiasticus, the eleventh: « It is easy in the eyes of the Lord on a sudden to make the poor man honourable »; and he speaks according to human custom, which is wont to reckon the rich honourable persons. In his labours, that is, on account of his labours, not through injustice and rapine, as many enrich themselves. But such riches do not make honourable nor make blessed, but one's own labours, or riches acquired from just labours; in the Psalm⁷: « For thou shalt eat the labours of thy hands: blessed art thou » etc. And accomplished, that is, brought to the wished-for end, namely by bringing him back to his father in the land of Chanaan; his labours; the Gloss⁸: « Which he endured in feeding the sheep », of which Genesis, the thirty-first: « Day and night was I parched with heat and with frost ».

She … the fugitive etc. From this place up to there: In the deceit of them that overreached him, is touched the manifold benefit which the Lord does to his Saints, of which the first is justification at the beginning of their conversion; to the Romans, the eighth⁹: « Whom he called, them he also justified »; and this is touched when he says: The just. The second is conducting in the progress of conversation: Conducted etc.; in the Psalm: « Thy good spirit shall lead me into the right land ». The third is the showing of the kingdom in grace or in the secret of contemplation: Showed; Exodus, the thirty-third: « I will show thee all good ». The fourth, instruction in the acknowledgement of the divine will: And gave him the knowledge of the holy things; Baruch, the fourth¹⁰: « Happy are we, O Israel: because the things that are pleasing to God are made known to us ». The fifth is making honourable, that is, enriching in abundance of merit and virtue: Made him honourable etc.; Job, the fifth: « Thou shalt enter into the grave in abundance, as a heap of wheat is brought in its season ». The sixth, accomplishment in reward: And accomplished etc.; above, the fourth¹¹: « Being made perfect in a short space, he fulfilled a long time; for his soul was pleasing to God »; likewise above, the third: « The fruit of good labours is glorious ».

(Vers. 11.). In the deceit of them that overreached him, that is, of those who wished to overreach him, « Laban and his sons », as the Gloss says¹²; she stood by him, namely by guarding him, lest he be deceived or suffer loss; Genesis, the thirty-first: « Your father hath overreached me, and hath changed my wages ten times ». And made him honourable, the Lord did, that is, rich; Genesis, the thirty-first: « Jacob hath taken away all that was our father's, and being enriched by his substance is become renowned ».

(Vers. 12.). She kept him safe from his enemies, namely from Laban and his sons, who pursued him and wished to despoil him; Genesis, the thirty-first¹³: « Unless the God of my father had stood by me, perhaps thou hadst left me empty ». And she defended him from seducers, namely from Esau and his men, who perhaps intended to take him when they came to meet him. But the Lord changed the heart of Esau through the offering of the gifts which Jacob sent before him, as is clear from Genesis, p. 175 the thirty-second¹. And gave him a strong conflict; the Gloss expounds this of the conflict against Laban and his sons, Genesis, the thirty-first, or against Esau; or more truly it can be understood of the conflict in which he wrestled with the Angel, Genesis, the thirty-second; with an Angel, I say, stronger than himself. For if a bad Angel is so strong that « there is no power upon earth that can be compared with him », as is had in Job, the forty-first²; how much more a good Angel? That he might overcome, namely the conflict itself; Osee, the twelfth: « By his strength he had success with an Angel and prevailed » etc. That he might overcome, I say, and know, namely by obtaining the victory, through wisdom, that is; that wisdom is mightier than all, because she is able to deliver from any evil man whatever; whence Genesis, the thirty-second³: « If thou hast been strong against God, how much more shalt thou prevail against men »?

She … the just man when he was sold. Here he shows the benefit of wisdom done in the person of Joseph, and first in his deliverance; secondly, in the exaltation of him once delivered: Till she brought.

(Vers. 13.). She, wisdom namely, the just, « that is, Joseph »; for out of justice he accused the crimes of his brothers before his father; Genesis, the thirty-seventh⁴: « He accused his brethren to his father of a most wicked crime »; sold, « namely by his brothers », who « sold him to the Ismaelites passing by », in the same place; forsook not, namely by withdrawing from him; in the Psalm: « The Lord will not forsake his Saints for ever ». But delivered him from sinners, from the wife of Putiphar and his servants, « when he was accused of adultery », Genesis, the thirty-ninth. And she went down with him into the pit; the Gloss⁵: « Of the prison »; for he was delivered into the prison in which « the king's prisoners were kept », where wisdom went down with him, which was made clear because « she gave him favour with the keeper of the prison », Genesis, the thirty-ninth.

(Vers. 14.). And in bonds, of the prison, she left him not, because through the wise interpretation of dreams she delivered him from bonds, Genesis, the forty-first⁶. Till she brought him the sceptre of the kingdom, that is, the government of all Egypt after Pharao; whence in the same place: « Thou shalt be over my house » etc.; and power, namely of judging or of avenging himself, if he had wished, against those that oppressed him; that is, against his brothers, who had oppressed him, on whom he struck great terror, as is clear from Genesis, the forty-second⁷. And showed them to be liars that had stained him, namely with the stain of infamy, that is, the wife of Putiphar and his servants; Job, the thirteenth: « Having first shown you to be forgers of lies and maintainers of perverse doctrines ». For through his divine exaltation it was shown and believed that the whole was a lie, the woman herself also perhaps afterwards acknowledging this. Of this stain of infamy, Ecclesiasticus, the forty-seventh⁸: « Thou hast set a stain in thy glory ». And gave him everlasting brightness, namely of perpetual fame, according to that of the Psalm: « The just shall be in everlasting remembrance »; or of everlasting glory, namely when Christ led [him] with the other Fathers from hell into glory. « Ascending on high, thou hast led captivity captive ».

It is to be noted that in the aforesaid six persons six modes are touched in which wisdom delivers the Saints, according to that of Job, the fifth⁹: « In six troubles he shall deliver thee, and in the seventh evil shall not touch thee ». For she delivers from the temptation of the enemy, as Adam; from the temptation of the corruption of the tinder, as Noe, the rest perishing on account of the corruption of the flesh; likewise, from the temptation of pride and of interior elation, as Abraham from imitating the pride of the giants, or from the imitation of pride; likewise, from exterior temptation, namely of depraved example and corrupt conversation, as Lot; likewise, from the temptation of human fraud and overreaching, as Jacob; likewise, from the temptation of worldly adversity, as Joseph. — Likewise it is to be noted that our enemies are three, namely the devil, the flesh and the world, signified by the three enemies of Solomon, of whom the third of Kings, the eleventh¹⁰. Now the temptation of the demon is twofold, namely exterior and visible, interior and invisible. Deliverance from the first is signified in the deliverance of Adam; from the second, in the deliverance of Abraham. — But the temptation of the flesh is twofold, namely according to nature and against nature. Deliverance from the first was signified in the deliverance of Noe; from the second, in the deliverance of Lot. — But the temptation of the world is twofold, namely through fraudulence and violence. Deliverance from the first is signified in the deliverance of Jacob; from the second, in the deliverance of Joseph.

On the benefits conferred on one people it is treated in three ways.

She … the just people. After he has shown the benefits of wisdom conferred on single persons, here he shows the benefit done to one people; and first is touched the general benefit, secondly the special: She entered etc., thirdly the giving of thanks for both: Therefore the just etc.

(Vers. 15.). She, namely wisdom, the just people, « namely the Israelite people¹ », justified through faith, according to that to the Romans, the fifth: « Being justified by faith »; or: just, through the doing of good; and a blameless seed, namely through the turning aside from evil; seed, « namely of the Patriarchs », as the Gloss says; likewise Tobias, the second: « We are the children of Saints »; delivered etc. Of this deliverance he has set before a twofold cause, namely the goodness of the people, when he says: The just people; secondly, the holiness of the Fathers, when he says: And a blameless seed she delivered from the nations, « that is, from the Egyptians », persisting in the vice of their birth. That oppressed it², that is, harassed, « namely in clay and brick » and straw, as is clear from Exodus, the first. And note that by this oppression or harassing can be understood the harassing of the devil, by which he harasses his servants in the works of the clay of lust and of the brick of avarice and of the straw of pride; Exodus, the third³: « I have seen the affliction of my people » etc.

She entered etc. Here he touches the special benefits, first those done in Egypt; secondly, after the going out from Egypt: And she rendered; thirdly, in the going out itself: And⁴ she brought them over etc.

(Vers. 16.). She entered, that is, wisdom herself, into the soul of the servant of God; the Gloss⁵: « That is, of Moses », above, the seventh: « Through nations she conveyeth herself into holy souls »; likewise Exodus, the fourth: « I will be in thy mouth, and I will teach thee what thou shalt speak ». And stood, namely constantly; whence Exodus, the ninth: « Moses stood before Pharao »; stood, I say, against dreadful kings: the Gloss⁶: « Pharao and the other princes »; in wonders, that is, in greater miracles, and signs, lesser ones, « which he did in Egypt »; whence Exodus, the seventh: « I shall multiply my signs and wonders in the land of Egypt »; Ecclesiasticus, the forty-fifth: « He magnified him in the sight of kings »; above, the eighth: « Dreadful kings shall fear me ».

(Vers. 17.). And she rendered to the just; the Gloss⁷: « Of the Israelite people »; the wages of their labours; the Gloss: « The land of promise », which she had promised them before; Genesis, the twelfth: « To thy seed will I give this land ». And conducted them, namely to the aforesaid land, in a wonderful way; the Gloss: « Through the desert »; in the Psalm: « In a desert land, and where there is no way, and no water ». Now this way was wonderful, because it was in no manner passable for so great an army without many miracles. Whence there follows: And she was to them for a covert by day, that is, from the heat of the day, namely « through the pillar of the cloud »; and for the light of stars by night, that is, in place of the light of the stars, and this « through the pillar of fire », as the Gloss says⁸; Exodus, the thirteenth: « There never failed the pillar of the cloud by day, nor the pillar of fire by night »; likewise Isaias, the fourth: « The Lord will create upon every place of mount Sion etc., a cloud by day » etc.

(Vers. 18.). And⁹ she brought them over etc., namely in the going out from Egypt, through the Red Sea; Exodus, the fourteenth¹⁰: « The water was divided, and the children of Israel went in through the midst of the dry sea ». Now it is called the Red Sea from the colour which it draws from the red land lying beside it. And carried them over through a great water, namely of the sea itself, whose waters were to them as a wall on the right hand and on the left, in the same place. And note that he says through the Red Sea as to quality, through a great water as to quantity.

(Vers. 19.). But their enemies, namely the Egyptians, she drowned in the sea; Exodus, the fifteenth¹¹: « Pharao's chariots and his army he hath cast into the sea »; likewise: « They sunk as lead » etc. And from the depth (altitudine), that is, the deepness, of hell, p. 177 « that is, of unspeakable afflictions », as the Gloss says¹; she brought them out, namely the children of Israel, in this, namely, that their enemies, who wished to kill them by sending them thither, she sent or cast thither; Ecclesiasticus, the last: « From the depth of the belly of hell, and from an unclean tongue, and from lying words ». Therefore the just, namely because wisdom was with them; the just, namely the children of Israel, took the spoils of the impious; the Gloss²: « The vessels of gold and silver of the Egyptians », as is clear from Exodus, the twelfth; Proverbs, the thirteenth: « The substance of the sinner is kept for the just ». Note that he does not say carried off (abstulerunt), because they did these things by the command of a superior, namely of God; and therefore they did not commit theft or rapine, at least those who did these things not out of cupidity but with the intention of obeying God³.

(Vers. 20.). And they sung, that is, sang devoutly, namely after the passage of the Red Sea; O Lord, thy holy name; Exodus, the fifteenth⁴: « Let us sing to the Lord etc., the Lord is as a man of war, Almighty is his name »; thus, then, they sung for their deliverance. And thy victorious hand, that is, power, they praised with one accord, that is, together, namely for the casting down of their adversaries; whence in the same place: « Thy right hand, O Lord, is magnified in strength ».

(Vers. 21.). For wisdom etc., as if he should say: and deservedly they sung and praised etc.; for wisdom, namely in delivering them, opened, namely to the praise of the divine name, the mouth of the dumb, who before had grown dumb for fear; Exodus, the fourteenth⁵: « The children of Israel saw the Egyptians behind them, and they feared exceedingly ». And the tongues of infants, that is, of those unable to speak, she made eloquent (disertas), that is, well-spoken, perhaps according to the letter, the tongues of the Hebrew children, according to that of the eighth Psalm: « Out of the mouth of infants and of sucklings » etc. Or: of infants, that is, of the unskilled, not knowing how to speak, after the manner of infants, according to that of Jeremias, the first⁶: « I cannot speak, for I am a child »; Luke, the twenty-first: « I will give you a mouth and wisdom » etc.; Exodus, the fourth: « Who made man's mouth »? The Gloss: « Without the wisdom of God the human mind can neither think anything nor worthily utter it. From him therefore both wisdom and eloquence are to be sought ».

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