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← Sermones super Cantica Canticorum (Sermons on the Song of Songs)/Book 1 · Sermones super Cantica Canticorum
Chapter 54SermC.1.54

Sermo 54

A New Meaning of the Same Text

Bernard introduces a fresh reading of the Bridegroom's leaping from the Song of Songs, stressing Christ's humble descent to serve rather than be served.

I'm about to speak on the same chapter that was treated in yesterday's sermon, and on a different meaning I've kept for today: test it for yourselves, and choose the better things. There's no need to repeat what was said before, which I don't think slipped away in such a short time. But if not — since what's written is written, and what's spoken is spoken, and exceptions are taken with the pen, just as the other sermons are — so that whatever may have slipped away can easily be recovered. So then, receive something else. Look, he comes, leaping on the mountains, bounding over the hills.✦ The Bridegroom speaks: he who truly then leapt on the mountains, when sent by the Father to preach the gospel to the poor, did not disdain the office of the angels, made an Angel of the great counsel, who was the Lord.✦✦ He himself descends to the earth, though he was accustomed to delegate others: the Lord himself made his salvation known, in the sight of the nations he revealed his righteousness.✦ Since therefore all are, according to Paul's judgment, administrative spirits, sent into ministry for those who receive the inheritance of salvation; he who was over them was made among them as one of them, dissembling injury, heaping up grace.✦

The Bridegroom's Leap Through Angels and Archangels

Christ's eager service carried him beyond Gabriel to the Virgin, overtaking the archangel who was sent ahead of him.

But listen to him himself. I did not come, he says, to be served, but to serve, and to give my life for many. Indeed, none of the others has been found to have done this — that he himself, in serving, passed through every duty, as far as all who have been seen to serve, and through faithful service as well.1 A good minister, who served his own flesh as food, his blood as drink, and his life as a ransom. Truly good is the one who, eager in spirit, burning with love, devoted in piety, not only leaps on the mountains but also leaps over the hills — that is, he surpasses and conquers with eagerness to serve, seeing that God, his God, anointed him with the oil of gladness above his companions — in whom he surely exulted in a singular way, like a giant running the race.✦2 In the end, he leaped over Gabriel and went ahead to the Virgin, with the same archangel bearing witness, when he said: 'Hail, full of grace, the Lord is with you.'✦ What? The one you just left in heaven, you now find in a womb. How so? It flew, and sped ahead on the winds' wings. You have been surpassed, O archangel: the one who sent you ahead has overtaken you.

Leaping on the Mountains, Not in Himself

God leaps on the mountains by working in angels and saints, not by changing place in his own divine nature.

Or at any rate, he was leaping on the mountains when he once appeared to the fathers in the angels—which certainly seems to fit the literal sense of the text better.✦ For he doesn't say, "leaping onto the mountains," but "on the mountains," so that he himself may be seen leaping in them—he who makes them leap and gives them the power to leap—just as he speaks in the prophets and works in the just, bestowing words to the one group and works to the other.✦ Add to this that some of them bore his very person, so that each of them spoke not as an angel, but as the Lord. For example, that angel who spoke with Moses didn't say, "I am the Lord's," but, "I am the Lord," and he repeated that more frequently.✦ Therefore he was leaping on the mountains—that is, in the angels—in whom he both spoke and displayed his presence to humanity. For he was leaping toward humanity, but in the angels, not in himself; not in his own nature, but in a subjected creature. For whoever leaps goes from place to place—something that doesn't apply to God. Therefore he was leaping on the mountains—that is, in the angels—since he couldn't do so in himself; and he was leaping even to the hills—that is, to the patriarchs and prophets, and the rest of the spiritual men from the earth.✦

Leaping Over the Hills of Pride

The Bridegroom leaps over the barren hills—fallen aerial powers—condemning their pride and leaving them without heavenly dew.

But he also leaped over the hills, since he deigned to speak and appear in angels not only to great and spiritual men, but also to some of the people, and even equally to some women. Or by 'hills' he means the aerial powers, which are now scarcely counted among the mountains at all, because they flowed down from the height of virtues through pride; yet even so they do not subside all the way to the lowly valleys, or to the valleys of the humble through repentance. I think this is what is meant by the words in the Psalms: 'The mountains melted like wax before the face of the Lord.' Therefore these swollen and barren hills, placed as they are between the mountains of the perfect and the valleys of the penitent, he undoubtedly leaped over — he who leaps upon the mountains — and passing these by and looking down on them, he descends to the valleys, so that the valleys may abound with grain. Furthermore, those from the region of eternal barrenness and sterility are condemned, just as you have the prophet's curse upon them: 'Let neither dew nor rain descend upon you,' he says. And so that you may know that these words are addressed to the angels who transgressed under the figure of the mountains of Gilboa — 'Where many wounded fell,' he says. How many from the army of Israel have fallen on these accursed mountains, from the beginning — and how many fall every day! Concerning these same ones you also have in the same prophet, when he says to the Lord: 'Like the wounded sleeping in tombs, whom you remember no longer, and they themselves have been driven away by your hand.'

Grace Floods the Lowly Valleys

God passes over the aerial heights to visit the earth, pouring mercy on the lowly and refuting Origen's aerial redemption theory.

So it's no wonder if these hills remain barren and fruitless — they're not heavenly mountains, but aerial heights over which neither dew nor rain descends, since the author of grace and giver of blessings passes right over them and comes down to the valleys, so that he may flood with heavenly rain the lowly who are on earth, and they may bear fruit in patience — thirtyfold, sixtyfold, and a hundredfold.✦ In the end he visited the earth and made it drunk — he multiplied it to make it rich. He visited the earth, not the air — because the earth is full of the Lord's mercy.✦ And so he worked salvation in the midst of the earth — but in the midst of the air? This is against Origen, who in the air crucifies the Lord of glory again for the demons — through a shameless lie — since Paul, aware of this mystery, affirms that the one who rose from the dead no longer dies, and death will no longer have dominion over him.✦

Mercy and Truth in Heaven, Absence in Hell

The Bridegroom leaves his footprints of mercy and truth among the angels but passes completely over the demons, in whom there is neither truth nor mercy.

But the one who leaped through the air visited not only the earth but also heaven, as Scripture says: Lord, your mercy is in heaven, and your truth reaches even to the clouds.✦ For as far as the clouds stretches the heaven in which the holy angels dwell, and the Bridegroom did not leap over them but leaps among them, imprinting on them two particular footprints of his own feet, mercy and truth. I remember discussing these footprints of the Lord more fully in earlier sermons. 6). But from the clouds downward, the dwelling of demons is in that lowest and dark air, and among these the Bridegroom does not leap but passes over them and goes by, nor do they retain any footprint of God passing through. For how is there truth in the devil, about whom the testimony of Truth itself stands forth in the Gospels, that he did not stand in the truth but has been a liar from the beginning?✦ But neither would anyone call him merciful, who is nevertheless convicted by the very truth of the Gospel itself to have been a murderer from the beginning.✦ Furthermore, such as the head of the household is, such also are his servants. Beautifully, then, does the Church, singing praise about the Bridegroom because he dwells on high and looks down on what is lowly in heaven and on earth, make no mention at all of those proud spirits who dwell in the air, because God resists the proud and gives grace to the humble.✦

Gilboa: The Devil's Barren Mountain

Under the figure of Gilboa, the devil is cursed to be passed by, tormented by beholding the blessed mountains above and below him.

So she sees him leaping on the mountains and bounding over the hills, according to David's imprecation, which says: "All the mountains around it" — that is, around Gilboa — "may the Lord visit; but from Gilboa let him pass by."✦✦ For the devil, who is signified by Gilboa, has mountains on either side that the Lord visits; above are the angels, below are human beings.✦ For his punishment, he got his place in this air, midway between heaven and earth, falling from heaven, so that he may see and envy, and by that very envy be tormented — as Scripture says: "The sinner will see and be angry; he will gnash his teeth and waste away."✦ How wretched he is when he looks up at the heavens and sees countless mountains there — shining with divine brightness, resounding with divine praises, lofty in glory, abounding in grace! How much more wretched when he looks at the earth and sees mountains there too — so many from the people of God's own possession, solid in faith, lofty in hope, spacious in love, cultivated in virtue, filled with the fruits of good works, receiving daily blessing from the dew of heaven as if from the Bridegroom's leap!✦ With what pain and rancor, do we suppose, does that one — so desperately hungry for glory — look upon those mountains in his circuit, so glorious, when he sees himself and his own, by contrast, uncultivated, dark, barren of every good — so that he feels himself to be the reproach of men and of angels? He used to reproach them all, according to that word in the Psalms: "This dragon, which you formed to mock him?"✦

The Fountain of Blessing and the Barren Land

The Bridegroom springs like a fountain from paradise, gladdening the city of God, while the barren region beyond his leaps perishes for lack of wisdom.

And this—because of their pride the Bridegroom leaps over them—springing into the mountains that surround him, like a fountain rising from the midst of paradise, watering everything and filling every living thing with blessing.✦3 Blessed are those who, having drunk from this torrent of pleasure—sometimes or rarely—are granted access to those waters in which, even if wisdom's water and the spring of life don't flow continuously, at least they leap through the hours, so that in them too there may become a spring of water leaping into eternal life.✦✦45 And indeed the rush of this river gladdens the city of God—truly, perennially and abundantly.✦ Into our mountains, though—the ones on earth—would that he not disdain to sometimes give, as if in a flood, some leaps of deeds by which, sufficiently watered, they might also drip on us who are valleys, or let down rare drops, so we don't remain completely dry and barren!67 Misery, and want, and utterly fierce hunger in that region which is never moistened by any such leaps or drippings—the spring of wisdom flowing past and leaping beyond it: 'And because they did not have wisdom,' it says, 'they perished through their own foolishness.'89

He Leaps Toward the Humble, Past the Proud

The Bridegroom deliberately leaps over the proud and toward the humble, and believers must prepare themselves lest he pass them by as he did Gilboa.

See, he comes, leaping over the mountains, bounding over the hills.✦ That's why he leaps over those he doesn't wish to reach, and not without reason, for God takes no pleasure in everyone. Brothers, if these things are written according to Paul's wisdom for our correction, let us watch how the Bridegroom makes his leaps—so discerning and so careful—both among the angels and among us: he leaps toward the humble and passes over the proud, for the Lord is exalted, yet he regards the lowly, and perceives the lofty from afar.✦10 Let us pay attention to these things, I say, so that we may be on our guard and prepare ourselves for the Bridegroom's saving leaps—lest he pass us by as though from the mountains of Gilboa, if he should see us unworthy when he visits us.✦11 Why do you puff yourself up, you who are dust and ashes? And the Lord passes over the angels too, cursing their pride. So then, let the rejection of the angels become the correction of humanity, for it was written for their correction. Even the devil's evil can be turned to my good, and I will wash my hands in the blood of the sinner.✦12

Trembling Before the Curse of Gilboa

The prophet's curse against Gilboa is a terrifying word against the proud devil, warning all who hear it to examine themselves.

What do you mean? Listen. A horrible and terrifying curse is hurled at the proud devil, with the prophet David saying in the Spirit about him, under the figure of Gilboa, as was mentioned above: 'The mountains that are around him,' he says, 'the Lord will visit, but let him pass by Gilboa.'

A Soul Accused of Pride

The preacher turns the curse upon himself, confessing his own pride and its bitter consequences, comparing his wretched state to the fallen angel's.

Truly, as I read this, bringing my eyes back to myself and looking carefully, I find myself infected with the very plague from which the Lord shuddered so greatly in the angel that for this reason he would turn away from him, since all the mountains around him, whether of angels or of men, he would deign to visit with his favor; and trembling and frightened I say to myself: If this was done with the angel, what will become of me, earth and ashes? He swelled up in heaven; I in a dunghill. Who wouldn't consider pride more tolerable in a rich person than in a poor one? Woe is me! If such a harsh punishment was brought against the powerful one because his heart was lifted up, and it did him no good that his pride was known to be akin to that of the powerful — then what awaits me, wretched and proud as I am? And so now I'm paying the penalties — now I'm being beaten most bitterly. And not without reason — for since yesterday and the day before, this weariness of soul has come upon me, this dullness of mind, and a certain strange sluggishness of spirit. I was doing well, but look — there was a stone of stumbling in the way; I struck it, and I fell.✦

The Drought of Devotion

Pride has dried up the preacher's heart, leaving him unable to pray, read, or find spiritual delight, and sluggish in every duty.

Pride has been found in me, and the Lord has turned away in anger from his servant. Because of this — this barrenness of my soul, and the poverty of devotion that I suffer. How has my heart dried up like this, curdled like milk, become like earth without water? And I can't be pierced to tears — so great is the hardness of my heart.13 The psalm has no taste, reading gives no pleasure, praying delights no more — I find none of my usual meditations. Where is that inebriation of the spirit? Where the serenity of mind, and peace, and joy in the Holy Spirit? So toward work I'm sluggish, toward vigils sleepy, toward anger headlong, toward hatred obstinate — more indulgent toward tongue and appetite, more sluggish and more dull toward preaching.14

Gilboa Among the Mountains of God

While the Lord visits the holy mountains of outstanding Christians, the preacher counts himself among the mountains of Gilboa that the Bridegroom passes by in anger.

Alas! The Lord visits all the mountains around me, but he doesn't draw near to me. Am I not a hill among those the bridegroom leaps over? I see one person remarkable for singular abstinence, another admirable for patience, another for supreme humility and gentleness, another for abundant mercy and piety; one frequently rising above others in contemplation, another beating at and piercing the heavens with the persistence of his prayers, and others excelling in other virtues. These, I say, I consider all fervent, all devoted, all of one mind in Christ, all abounding in heavenly gifts and grace — truly spiritual mountains that are visited by the Lord and frequently receive the bridegroom springing within them. But I, who find nothing of these things in myself, what else should I consider myself than one of the mountains of Gilboa, which he passes by in his anger and indignation — that kindest visitor of all the rest?✦15

Holy Fear: The Guardian of Grace

Imitating the preacher's self-examination, believers must live in constant reverent fear, which alone earns, holds, and restores grace.

Little ones, this thinking lifts away the pride of the eyes, draws grace near, and prepares a place for the Bridegroom's leaps. I have been transformed in myself for your sake, so that you too would do the same. Imitate me. I'm not speaking only about training in virtues, or moral discipline, or the glory of holiness — I wouldn't rashly claim anything of that kind as worthy of imitation in myself. But I want you not to go easy on yourselves, but to call yourselves to account whenever you find that grace is growing lukewarm in you, or that virtue is fading — just as I, for my part, accuse myself of the same things. This is what someone does when he is a curious observer of himself, a searcher of his own ways and pursuits, and in everything always suspects the vice of arrogance creeping in. In truth I've learned that nothing is equally effective for earning grace, holding it, and recovering it, as being found before God at every moment — not thinking highly of yourself, but living in reverent fear. Blessed is the one who lives in reverent fear at all times. So fear when grace smiles on you; fear when it departs; fear when it returns again — and that is what it means to be always fearful.

Three Fears for the Soul's Vigilance

The soul must fear grace present, grace withdrawn, and the hidden pride that claims grace for oneself rather than God.

Let these three fears take their turn, one after another, in your soul: first, that grace is present and deigns to dwell with you; second, that it withdraws when offended; and third, that it will return once more, felt again when it has been reconciled. When grace is present, be afraid you won't respond to it worthily — for this is what the Apostle warns about: 'See to it,' he says, 'that you don't receive God's grace for nothing.' And to the disciple he says, 'Don't neglect the grace that is in you.' And he said of himself, 'The grace of God was not in me for nothing.' This person knew — having the counsel of God — that to neglect the gift pours contempt on the giver, and not to spend it on the purpose for which it was given is, he judged, an intolerable kind of pride. And so he himself carefully avoided this evil and taught others to avoid it. But there's another trap hiding here — and I don't want it to stay hidden from you. The spirit of pride lurks in this, and it's all the more dangerous precisely because it's more secret — as you have it in the Psalm — lying in wait like a lion in its den. For if it can't block your outward actions, it goes after your intentions — suggesting and persuading, trying to get you to claim the effect of grace for yourself. And you should have no doubt that this kind of pride is far more intolerable than the former one. For what's more hateful than the voice of those who said, 'Our hand is exalted, and not the Lord — these things are all our doing'?

When Grace Is Taken Away

The withdrawal of grace is far more terrifying than its presence, for without grace one can do nothing, and its absence reveals hidden pride.

So if there's reason to fear even when grace remains — what then, if it withdraws? Surely there's far more reason to fear then? Clearly there's much more reason — because where grace fails you, you fail. Hear what the giver of grace himself says.✦ Without me, he says, you can do nothing.✦ So fear when grace is taken away, as though you're about to fall; fear and tremble before God, who — as you sense — is angry with you; fear, because he has abandoned you to your own keeping. And don't doubt that pride is the cause — even if it doesn't show, even if you're not conscious of anything. What you don't know, God knows; and he who judges you is God himself.

Grace Lost, Grace Restored

Whether pride is present or foreseen, grace is withdrawn because of it, yet even this withdrawal can be a merciful prevention of greater pride.

But the one who commends himself isn't the one who's approved — it's the one God commends.✦ Does God commend you when he strips you of grace?16 Or does the one who gives grace to the humble take it away from the one who's already humbled?✦17 So the loss of grace is evidence of pride. Although at times grace is withdrawn or held back — not on account of pride that's already there, but pride that would be there if it weren't withdrawn. You have clear evidence of this from the Apostle, who endured the goads of his own flesh unwillingly — not because he was being puffed up, but to keep him from being puffed up.✦18 But whether pride is already present or not yet, it will always be the reason grace is withdrawn.

The Threefold Fear Fills the Soul

Fearing grace received, lost, and recovered fills the soul like a water jar at Cana, ready to be turned into the wine of love by the Lord's blessing.

Now if grace has been restored, then there is much more to fear, in case it happens that you suffer a relapse, according to that saying from the Gospel.1920 Look, you've been made well; go, and from now on sin no more, so that nothing worse happens to you.21 You hear that falling back is worse than falling in the first place. So then, as the danger grows, let fear grow too. You're blessed if you've filled your heart with this threefold fear: fearing indeed for the grace received, even more for the grace lost, and far more for the grace recovered.22 Do this, and you'll be a water jar at Christ's feast, filled to the brim — containing, no wonder, not just two but three measures — so that you may deserve Christ's blessing, which turns your water into the wine of joy, and perfect love casts fear out.2324

Fear Is Water, Love Is Wine

Fear cools carnal desire as water, but the mind filled with all three measures of fear becomes a brimful jar at the heavenly feast.

What I mean is this. Fear is water, because it cools the heat of carnal desires. The beginning, it says, is the fear of the Lord; and you have it: the water of saving wisdom has made him drink.25 If fear is wisdom, and wisdom is water, then fear is water; and so: The fear of the Lord, it says, is the fountain of life.26 Furthermore, your mind is the water jar. Receiving, it says, two or three measures apiece. Three measures, three fears. And they filled them, it says, to the brim.

Fullness of Fear, Fullness of Love

Fearing God with a whole heart fills the soul completely, leaving no room for negligence or pride, and prepares it for the spirit of the fear of the Lord.

Not one fear, not even two, but all three together fill it to the brim. Fear God at all times, and with all your heart, and you've filled your water jar to the brim.27 God loves a whole gift, a full devotion, a perfect sacrifice.28 So take care to bring your full water jar to the heavenly wedding feast, so that it may be said of you too: Because he filled him with the spirit of the fear of the Lord.29 Whoever fears in this way neglects nothing. For how could negligence enter into fullness? Whatever can still receive something more is not full. By that same logic, you can't at once truly fear and aim at lofty wisdom.

From Fear to Perfect Love

When the soul is perfectly filled with the fear of the Lord, love gives flavor to its waters, turning fear into the wine of joy through Christ, the Bridegroom of the Church.

For there is no room for you to let pride in when you are filled with the fear of the Lord. And the same must be said about the other vices, because it is necessary that they all be shut out by the fullness of fear. Then at last, if you fully and perfectly fear the Lord, love will give flavor to your waters for the Lord's blessing. For without love, fear has punishment. And indeed, love is the wine that gladdens the human heart. But perfect love casts out fear, so that where water once was, wine may begin to be — for the praise and glory of the bridegroom of the Church, Jesus Christ our Lord, who is God over all, blessed forever. Amen.

Read the original Latin

Super eodem capitulo, quod hesterno sermone versatum est, dicturus sum et alium intellectum quem hodierno servavi: vos probate, et eligite potiora. Non est opus superiora repetere quae excidisse non arbitror in tam brevi. Si quominus tamen, scripta sunt ut dicta sunt, et excepta stylo, sicut et sermones caeteri, ut facile recuperetur quod forte exciderit. Quapropter accipite alia. Ecce venit is, inquit, saliens in montibus, transiliens colles. Sponsum loquitur: qui profecto tunc in montibus saliit, cum missus a Patre ad evangelizandum pauperibus, Angelorum fungi non est dedignatus officio, factus magni consilii Angelus, qui Dominus erat. Per se descendit ad terras, qui alios delegare solebat: per se notum fecit Dominus salutare suum, per se in conspectu gentium revelavit iustitiam suam. Cum itaque omnes, iuxta Pauli sententiam, administratorii spiritus sint, missi in ministerium propter eos qui haereditatem capiunt salutis; qui erat super illos, factus est inter illos tanquam unus ex illis, dissimulans iniuriam, accumulans gratiam.

Sed audi ipsum. Non veni, inquit, ministrari, sed ministrare, et animam meam dare pro multis. Quod quidem caeterorum nemo fecisse inventus est, ut omnes quotquot ministrasse visi sunt, ipse devotis transierit fidelibusque obsequiis. Bonus minister, qui carnem suam in cibum, sanguinem in potum, animam ministravit in pretium. Bonus plane, qui spiritu alacer, charitate fervens, pietate devotus, non solum salit in montibus, sed et transilit colles, id est superat et vincit alacritate ministrandi, utpote quem unxit Deus Deus suus oleo laetitiae prae consortibus suis : in quo utique singulariter exsultavit ut gigas ad currendam viam. Denique transiliit Gabrielem, et praevenit ad Virginem, eodem archangelo attestante, cum ait: Ave, gratia plena, Dominus tecum. Quid? Quem modo reliquisti in coelo, nunc in utero reperis.

Quonam modo? Volavit et praevolavit super pennas ventorum. Victus es, o archangele: transiliit te qui praemisit te.

Aut certe saliebat in montibus, cum in angelis olim patribus apparebat: quod utique proprietati litterae magis convenire videtur. Non enim ait, saliens in montes; sed, in montibus, ut ipse in eis videatur salire, qui facit et dat ut saliant; quemadmodum loquitur in prophetis, operatur in iustis, cum illis verba, et istis opera tribuit. Adde quod aliqui eorum personam eius gerebant, ita ut loqueretur quisque illorum, non tanquam angelus, sed tanquam Dominus. Verbi gratia, ille angelus qui cum Moyse loquebatur, dicebat, non, Ego Domini, sed, Ego Dominus, atque id frequentius iterabat. Saliebat ergo in montibus, id est in angelis, in quibus et loquebatur, et suam hominibus exhibebat praesentiam. Ad homines enim saliebat, sed in angelis, non in se; non in sua natura, sed in subiecta creatura. Qui enim salit, de loco ad locum vadit: quod non cadit in Deum. Ergo in montibus, id est in angelis, saliebat, qui in se non poterat; et saliebat usque ad colles, id est patriarchas et prophetas, caeterosque spirituales viros de terra.

Sed transiliebat et colles, cum non solum magnis et spiritualibus viris, sed et aliquibus de populo, etiam et nonnullis mulieribus aeque in angelis loqui et apparere dignatus est. Vel colles dicit aerias potestates, quae inter montes quidem minime iam numerantur, pro eo quod a virtutum celsitudine defluxerunt per superbiam; nec tamen usque ad humilia vallium, sive ad valles humilium per poenitentiam detumescunt. De his arbitror illud dictum in psalmis: Montes, sicut cera, fluxerunt a facie Domini. Hos itaque tumentes ac steriles colles, tanquam medios positos inter montes perfectorum et valles poenitentium, procul dubio transiliit, qui in montibus salit; hisque praeteritis et despectis descendit ad valles, ut valles abundent frumento. Porro illi e regione aeterna ariditate ac sterilitate damnantur, sicut habes prophetae super illos imprecationem: Nec ros, inquit, nec pluvia descendant super vos. Atque ut noveris quod ad angelos qui praevaricati sunt sub figura montium Gelboe ista loquatur, Ubi, inquit, ceciderunt vulnerati multi. Quam multi in his maledictis montibus de exercitu Israel ceciderunt a principio, et quotidie cadunt! De quibus et habes in eodem propheta, cum dicit Domino: Sicut vulnerati dormientes in sepulcris, quorum non es memor amplius, et ipsi de manu tua repulsi sunt.

Non est ergo mirum, si steriles et infructuosi permanent isti, non montes coelici, sed aerii colles, super quos nec ros, nec pluvia descendit; quippe auctore gratiae et benedictionum largitore transiliente eos, et descendente ad valles, ut coelesti imbre perfundat humiles qui sunt super terram, et fructum afferant in patientia, fructum tricesimum, sexagesimum, et centesimum . Denique visitavit terram, et inebriavit eam: multiplicavit locupletare eam. Terram visitavit, non aerem quia misericordia Domini plena est terra. Denique, Operatus est salutem in medio terrae; nunquid et in medio aeris? Hoc adversum Origenem, qui in aere Dominum gloriae denuo pro daemonibus impudenti crucifigit mendacio, cum huius conscius mysterii Paulus affirmet, quod resurgens ex mortuis iam non moritur, mors illi ultra non dominabitur.

Verum non solum visitavit terram, qui aerem transilivit, sed etiam coelum, dicente Scriptura: Domine, in coelo misericordia tua, et veritas tua usque ad nubes. Usque ad nubes enim coelum est quod inhabitant sancti angeli, quos non transiliit Sponsus, sed salit in eis, ita ut imprimat ipsis duo quaedam vestigia pedum suorum, misericordiam et veritatem: de quibus Domini vestigiis memini me in superioribus sermonibus plenius disputasse (serm. 6). A nubibus vero et infra daemonum habitatio est in aere isto infimo et caliginoso; in quibus non salit sponsus, sed transilit illos et praeterit nec ullum in se retinent Dei transeuntis vestigium. Nam quomodo in diabolo veritas est, de quo in Evangeliis Veritatis sententia exstat, quod in veritate non stetit, sed mendax exstitit ab initio? Sed nec misericordem quis dixerit eum, qui nihilominus ab initio homicida fuisse eadem ipsa Evangelii veritate convincitur. Porro autem qualis paterfamilias, tales et domestici eius. Pulchre proinde de Sponso Ecclesia psallens, quod in altis habitet, et humilia respiciat in coelo et in terra, nullam omnino mentionem facit de his qui in aere versantur spiritibus superbis, quoniam Deus superbis resistit, et humilibus dat gratiam.

Videt ergo illum salientem in montibus et transilientem colles, iuxta imprecationem David dicentis: Omnes montes qui in circuitu eius sunt, id est in circuitu Gelboe, visitet Dominus; a Gelboe autem transeat. Diabolo nempe, qui per Gelboe designatur, hinc inde sunt montes quos visitat Dominus; supra angeli, infra homines. In poenam siquidem suam locum in aere isto, medium inter coelum et terram, de coelo cadens sortitus est, ut videat et invideat, ipsaque invidia torqueatur, Scriptura dicente: Peccator videbit et irascetur, dentibus suis fremet, et tabescet. Quam miser, cum suspicit coelos, in quibus innumeros montes intuetur divina claritate fulgentes, divinis laudibus resultantes, sublimes in gloria, abundantes in gratia! Quam miserior, cum respicit terram, montes nihilominus quam plurimos de populo acquisitionis habentem, fide solidos, spe excelsos, charitate spatiosos, cultos virtutibus, bonorum operum fructibus refertos, de rore coeli tanquam de saltu sponsi quotidianam capientes benedictionem! Cum quanto putamus dolore et rancore aspiciat ille cupidissimus gloriae istos in circuitu suo tam gloriosos montes, cum se et suos e regione incultos, tenebrosos, bonis omnibus infecundos despiciat, ita ut se sentiat esse opprobrium hominum et angelorum, qui omnibus exprobrabat, secundum illud in Psalmis: Draco iste quem formasti ad illudendum ei?

Atque hoc, quia ob ipsorum superbiam transilit eos Sponsus, saliens in montes qui in circuitu eius sunt, tanquam fons ascendens de medio paradisi, irrigans universa, et implens omne animal benedictione. Beati qui torrente voluptatis huius potati interdum vel raro promerentur in quibus etsi non continue fluit, saltem per horas salit aqua sapientiae et fons vitae, ut fiat in ipsis quoque fons aquae salientis in vitam aeternam. Et quidem huius fluminis impetus laetificat civitatem Dei, sane perenniter et affluenter. In nostros autem montes qui in terra sunt, utinam interdum facta quasi inundatione saltus dare aliquos non despiciat, quibus sufficienter irrigati, nobis quoque, qui valles sumus, stillare vel raras guttulas possint, ne omnino aridi et steriles remaneamus! Miseria, et egestas, et omnino fames valida in regione illa, quae nullis unquam istiusmodi vel saltibus, vel instillationibus humectatur, praeterfluente et transiliente illam fonte sapientiae: Et quia non habuerunt, inquit, sapientiam, perierunt propter suam insipientiam.

Ecce venit is saliens in montibus, transiliens colles. Ad hoc salit ut transiliat, qui non vult ad omnes pertingere; neque enim in omnibus beneplacitum est Deo. Fratres, si, iuxta sapientiam Pauli, scripta sunt, ista ad correptionem nostram, observemus Sponsi discretos et circumspectos saltus, quemadmodum videlicet tam apud Angelos quam apud nos, et in humiles saliat, et superbos transiliat: siquidem excelsus Dominus et humilia respicit, et alta a longe cognoscit. Haec, inquam, attendamus, quo cauti simus Sponsi nos salutiferis saltibus praeparare, ne veluti a montibus Gelboe forte transeat et a nobis, si indignos nos sua visitatione conspexerit. Quid superbis, terra et cinis? Et de Angelis transilit Dominus, exsecrans eorum superbiam. Ergo repudiatio Angelorum fiat emendatio hominum: scripta est enim ad ipsorum correptionem. Cooperetur mihi in bonum etiam diaboli malum, et lavem manus meas in sanguine peccatoris.

Qualiter, inquis? Audi. Superbo certe diabolo horrenda et formidolosa maledictio intorquetur, propheta David in spiritu dicente de illo sub typo Gelboe, ut supra memoratum est: Montes, inquit, qui in circuitu eius sunt, visitet Dominus, a Gelboe autem transeat.

Sane ego hoc legens, referensque oculos in me, et intuens diligenter, invenio me peste ipsa infectum, quam in angelo Dominus in tantum exhorruit, quatenus propterea declinaret ab eo, cum omnes in circuitu eius montes, sive de Angelis, sive de hominibus, visitationis suae gratia dignaretur; et pavens tremensque aio ad memetipsum: Si sic actum est cum angelo, quid de me fiet terra et cinere? Ille in coelo intumuit, ego in sterquilinio. Quis non tolerabiliorem in divite superbiam, quam in paupere ducat? Vae mihi! si tam dure in potente illo animadversum est pro eo quod elevatum est cor illius, nec ei profuit quod cognata potentibus superbia esse cognoscitur; quid de me exigendum et misero, et superbo? Denique iam luo poenas, iam acerbissime vapulo. Non sine causa sane ab heri et nudiustertius invasit me languor iste animi, et mentis hebetudo, insolita quaedam inertia spiritus. Currebam bene: sed ecce lapis offensionis in via; impegi, et corrui.

Superbia inventa est in me, et Dominus declinavit in ira a servo suo. Hinc ista sterilitas animae meae, et devotionis inopia quam patior. Quomodo ita exaruit cor meum, coagulatum est sicut lac, factum est sicut terra sine aqua? Nec compungi ad lacrymas queo; tanta est duritia cordis. Non sapit psalmus, non legere libet, non orare delectat, meditationes solitas non invenio. Ubi illa inebriatio spiritus? ubi mentis serenitas, et pax, et gaudium in Spiritu sancto? Ideo ad opus manuum piger, ad vigilias somnolentus, ad iram praeceps, ad odium pertinax, linguae et gulae indulgentior, segnior obtusiorque ad praedicationem.

Heu! omnes montes in circuitu meo visitat Dominus, ad me autem non appropinquat. Num collis non sum ex his quos transilit sponsus? Nam alium quidem intueor singularis abstinentiae, alium vero patientiae admirandae, alium autem summae humilitatis et mansuetudinis, alium multae misericordiae et pietatis; illum in contemplatione frequenter excedere, hunc pulsare et penetrare coelos orationum instantia, aliosque in aliis praeeminere virtutibus. Hos, inquam, considero omnes ferventes, omnes devotos, omnes in Christo unanimes, omnes donis coelestibus et gratia affluentes, tanquam spirituales revera montes qui a Domino visitantur, et sponsum in se salientem frequenter recipiunt. Ego autem, qui horum in me invenio nihil, quid me aliud putem quam unum de montibus Gelboe, quem praeterit in ira et indignatione sua ille caeterorum omnium benignissimus visitator?

Filioli, haec cogitatio tollit extollentiam oculorum, conciliat gratiam, sponsi saltibus praeparat. Haec ego in me transfiguravi propter vos, ut et vos ita faciatis. Imitatores mei estote. Quod non de exercitio dico modo virtutum, aut morum disciplina, aut gloria sanctitatis (nec enim de huiusmodi quidquam mihi temere arrogaverim imitatione dignum); sed volo vos non parcere vobis, sed accusare vosmetipsos, quoties forte in vobis, vel ad modicum tepere gratiam, virtutem languescere deprehenditis, sicut et ego pro huiusmodi memetipsum accuso. Hoc facere hominis est, qui curiosus circumspector est sui, et scrutator viarum suarum ac studiorum, atque in omnibus semper suspectum habet arrogantiae vitium ne subrepat. In veritate didici, nil aeque efficax esse ad gratiam promerendam, retinendam, recuperandam, quam si omni tempore coram Deo inveniaris non altum sapere, sed timere. Beatus homo qui semper est pavidus. Time ergo cum arriserit gratia, time cum abierit, time cum denuo revertetur; et hoc est semper pavidum esse.

Succedant vicissim sibi in animo tres isti timores, secundum quod gratia vel adesse dignatur, vel offensa recedere, seu iterum redire placata sentietur. Cum adest, time ne non digne opereris ex ea: nam hoc monet Apostolus: Videte, inquiens, ne in vacuum gratiam Dei recipiatis; et ad discipulum: Noli, inquit, negligere gratiam quae in te est; et de semetipso dicebat: Quia gratia Dei in me vacua non fuit. Sciebat homo, consilium Dei habens, redundare in contemptum donantis donum negligere, nec expendere ad quod donatum est; idque intolerabilem esse superbiam iudicabat: et propterea studiosissime hoc malum et ipse cavebat, docebatque cavendum. Sed rursum latet fovea hic, quae nolo vos lateat, de qua is ipse superbiae spiritus tanto periculosius, quanto occultius, sicut habetis in psalmo, insidiatur quasi leo in spelunca sua. Nam si impedire non praevalet actionem, tentat intentionem, suggerens et suadens, quatenus effectum gratiae arroges tibi. Quod quidem superbiae genus longe illo priore intolerabilius esse non ambigas. Quid enim odiosius illa voce, qua quidam dixerunt: Manus nostra excelsa, et non Dominus, fecit haec omnia?

Si ergo timendum manente gratia; quid, si recesserit? num multo magis tunc timendum? Plane multo magis; quia ubi deficit tibi gratia, deficis tu. Audi etenim quid dator gratiae dicat. Sine me, ait, nihil potestis facere. Time ergo subtracta gratia, tanquam mox casurus; time et contremisce, Deo tibi, ut sentis, irato; time, quia reliquit te custodia tua. Nec dubites in causa esse superbiam, etiamsi non appareat, etiamsi nihil tibi conscius sis. Quod enim tu nescis, scit Deus; et qui te iudicat, ipse est.

Sed nec qui se ipsum commendat, ille probatus est, sed quem Deus commendat. Nunquid commendat te Deus, cum gratia privat? Aut nunquid qui humilibus dat gratiam, humili auferet datam? Ergo argumentum superbiae privatio est gratiae. Quanquam tamen interdum subtrahitur gratia, sive retrahitur, non pro superbia quae iam est, sed quae futura est, nisi subtrahatur. Habes huius rei evidens documentum de Apostolo, qui stimulos carnis suae sustinebat invitus, non quia extolleretur, sed ne extolleretur. Sed sive iam existens, sive nondum, superbia tamen semper causa erit subtractae gratiae.

Iam si gratia repropitiata redierit, multo amplius tunc timendum, ne forte contingat recidivum pati, iuxta illud de Evangelio. Ecce sanus factus es, vade et amplius iam noli peccare, ne aliquid deterius tibi contingat. Audis recidere quam incidere esse deterius. Proinde invalescente periculo, invalescat et metus. Beatus es, si cor tuum triplici isto timore repleveris, ut timeas quidem pro accepta gratia, amplius pro amissa, longe plus pro recuperata. Hoc fac, et eris hydria in Christi convivio, impleta usque ad summum, continens ni mirum metretas, non binas tantum, sed et ternas, ut Christi merearis benedictionem, quae aquas tuas convertat in vinum laetitiae, et perfecta charitas foras mittat timorem.

Quod dico, tale est. Aqua timor est, quoniam ab aestu refrigerat desideriorum carnalium. Initium, inquit, sapientiae timor Domini; et habes: Aqua sapientiae salutaris potavit illum. Si timor sapientia, et sapientia aqua; timor aqua est; denique: Timor Domini, inquit, fons vitae. Porro hydria mens tua. Capientes, inquit, singulae metretas binas vel ternas. Tres metretae, timores tres. Et impleverunt eas, inquit, usque ad summum.

Non unus timor, non duo quoque, sed toti tres simul replent usque ad summum. Omni tempore time Deum, et ex omni corde tuo, et implesti hydriam tuam usque ad summum. Amat Deus integrum munus, affectum plenum, perfectum sacrificium. Cura proinde nuptiis coelestibus plenam inferre hydriam, ut de te quoque dicatur: Quia replevit eum spiritu timoris Domini. Qui sic timet, nihil negligit. Unde namque negligentia intret in plenitudinem? Alioquin quod capere adhuc aliquid potest, plenum non est. Eadem sane ratione non potest simul et sic timere, et altum sapere.

Non est enim quo admittas superbiam, repletus timore Domini. Et sic de caeteris vitiis sentiendum, quia necesse est omnia plenitudine timoris excludi. Tunc demum si plene, si perfecte timueris, dabit charitas saporem aquis tuis ad Domini benedictionem. Sine charitate enim timor poenam habet. Et quidem charitas vinum, quod laetificat cor hominis. Perfecta autem charitas foras mittit timorem, ut ubi aqua fuerat, vinum esse incipiat ad laudem et gloriam sponsi Ecclesiae Iesu Christi Domini nostri, qui est super omnia Deus benedictus in saecula. Amen

Scripture echoes

  1. ↩Song.2.8 — The voice of my beloved! Look, he comes, leaping over the mountains, bounding over the hills.
  2. ↩Luke.4.18 — "The Spirit of the Lord is upon me, because he has anointed me to announce good news to the poor. He has sent me to proclaim release to captives and recovery of sight to the blind, to send the oppressed away in freedom."
  3. ↩Isa.61.1 — The Spirit of the Lord GOD is upon me, because the LORD has anointed me to bring good news to the poor. He has sent me to bind up the brokenhearted, to proclaim liberty to captives and release to prisoners.
  4. ↩Ps.98.2 — The LORD has made known his salvation; he has revealed his righteousness in the sight of the nations.
  5. ↩Heb.1.14 — Are they not all ministering spirits, sent out to serve for the sake of those who are about to inherit salvation?
  6. ↩Ps.18.6 — The cords of Sheol surrounded me; the snares of death confronted me.
  7. ↩Luke.1.28 — And coming to her, he said, 'Greetings, favored one! The Lord is with you.'
  8. ↩Song.2.8 — The voice of my beloved! Look, he comes, leaping over the mountains, bounding over the hills.
  9. ↩Song.2.8 — The voice of my beloved! Look, he comes, leaping over the mountains, bounding over the hills.
  10. ↩Exod.3.6 — And he said, 'I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob.' And Moses hid his face, for he was afraid to look at God.
  11. ↩Song.2.8 — The voice of my beloved! Look, he comes, leaping over the mountains, bounding over the hills.
  12. ↩Matt.13.8 — But other seed fell on good soil and produced grain—some a hundredfold, some sixty, some thirty.
  13. ↩Ps.32.5;Ps.34.5 — I acknowledged my sin to you, and my iniquity I did not hide. I said, "I will confess my transgressions to the LORD," and you forgave the iniquity of my sin. Selah. Ps.34.5 — I sought the LORD, and he answered me; he delivered me from all my fears.
  14. ↩Rom.6.9 — knowing that Christ, having been raised from the dead, dies no longer; death no longer has dominion over him.
  15. ↩Ps.35.6;Ps.37.5 — Let their way be dark and slippery, and let the angel of the LORD pursue them. Ps.37.5 — Commit your way to the LORD; trust in him, and he will act.
  16. ↩John.8.44 — You are of your father the devil, and you desire to do the desires of your father. He was a murderer from the beginning and has not stood in the truth, because there is no truth in him. When he speaks the lie, he speaks from his own, for he is a liar and the father of it.
  17. ↩John.8.44 — You are of your father the devil, and you desire to do the desires of your father. He was a murderer from the beginning and has not stood in the truth, because there is no truth in him. When he speaks the lie, he speaks from his own, for he is a liar and the father of it.
  18. ↩Jas.4.6;1Pet.5.5 — But he gives greater grace. Therefore it says, 'God opposes the proud but gives grace to the humble.' 1Pet.5.5 — Likewise, younger people, submit to the elders. And all of you clothe yourselves with humility toward one another, because God opposes the proud but gives grace to the humble.
  19. ↩2Sam.1.21 — O mountains of Gilboa, let there be no dew or rain upon you, nor fields of offerings, for there the shield of the mighty was defiled — the shield of Saul, unanointed with oil.
  20. ↩Song.2.8 — The voice of my beloved! Look, he comes, leaping over the mountains, bounding over the hills.
  21. ↩2Sam.1.21 — O mountains of Gilboa, let there be no dew or rain upon you, nor fields of offerings, for there the shield of the mighty was defiled — the shield of Saul, unanointed with oil.
  22. ↩Ps.112.10 — The wicked one sees and is enraged; he gnashes his teeth and melts away; the desire of the wicked perishes.
  23. ↩Song.2.8 — The voice of my beloved! Look, he comes, leaping over the mountains, bounding over the hills.
  24. ↩Ps.74.14 — You crushed the heads of Leviathan; you gave him as food for the people of the wilderness.
  25. ↩Song.2.8 — The voice of my beloved! Look, he comes, leaping over the mountains, bounding over the hills.
  26. ↩John.4.14 — but whoever drinks of the water that I will give him will never thirst forever; rather, the water that I will give him will become in him a spring of water welling up to eternal life
  27. ↩Ps.36.8-Ps.36.9 — How precious is your steadfast love, O God! And the children of mankind take refuge in the shadow of your wings. Ps.36.9 — They drink their fill of the abundance of your house, and from your river of delights you give them drink.
  28. ↩Ps.46.4 — There is a river whose streams make glad the city of God, the holy place where the Most High dwells. The nations rage, the kingdoms totter; he lifts his voice, and the earth melts. Selah
  29. ↩Song.2.8 — The voice of my beloved! Look, he comes, leaping over the mountains, bounding over the hills.
  30. ↩Jas.4.6;1Pet.5.5 — But he gives greater grace. Therefore it says, 'God opposes the proud but gives grace to the humble.' 1Pet.5.5 — Likewise, younger people, submit to the elders. And all of you clothe yourselves with humility toward one another, because God opposes the proud but gives grace to the humble.
  31. ↩2Sam.1.21 — O mountains of Gilboa, let there be no dew or rain upon you, nor fields of offerings, for there the shield of the mighty was defiled — the shield of Saul, unanointed with oil.
  32. ↩Ps.50.16 — But to the wicked God says, "What right have you to recite my statutes, or to take up my covenant on your lips?"
  33. ↩Isa.8.14;Rom.9.33 — And he will become a sanctuary, but also a stone of stumbling and a rock of offense to both houses of Israel, a snare and a trap to the inhabitants of Jerusalem. Rom.9.33 — just as it is written, 'Behold, I am laying in Zion a stone of stumbling and a rock of offense, and the one who believes on him will not be put to shame'
  34. ↩2Sam.1.21 — O mountains of Gilboa, let there be no dew or rain upon you, nor fields of offerings, for there the shield of the mighty was defiled — the shield of Saul, unanointed with oil.
  35. ↩John.15.5 — I am the vine; you are the branches. The one who abides in me, and I in him, this one bears much fruit; for apart from me you can do nothing.
  36. ↩John.15.5 — I am the vine; you are the branches. The one who abides in me, and I in him, this one bears much fruit; for apart from me you can do nothing.
  37. ↩2Cor.10.18 — For it is not the one who commends himself who is approved, but the one whom the Lord commends.
  38. ↩Jas.4.6 — But he gives greater grace. Therefore it says, 'God opposes the proud but gives grace to the humble.'
  39. ↩2Cor.12.7 — And because of the surpassing greatness of the revelations, so that I would not be exalted beyond measure, there was given to me a thorn in the flesh, a messenger of Satan, to harass me, so that I would not be exalted beyond measure.

Notes

  1. 1 ↩The clause introduced by ut is rendered as a result clause ('so that he passed through…'), but it could also be purpose or a complementizer; the sense is that Christ's service surpassed that of all others.
  2. 2 ↩The ut before 'like a giant' is rendered as a comparative ('like a giant'); it could also be purpose. The image echoes Psalm 18:6 (19:5) 'like a giant to run his course'.
  3. 3 ↩Atque is rendered with connective force ('And this') rather than as a weak simple 'and'; quia gives the causal link ('because of their pride') for the leaping.
  4. 4 ↩potati as perfect passive participle ('having drunk') is uncertain; the sense is participial ('those who have drunk').
  5. 5 ↩ut is taken as purpose ('so that there may become').
  6. 6 ↩autem is adversative here ('though'), contrasting the heavenly mountains with earthly ones.
  7. 7 ↩utinam introduces an optative wish ('would that'); ne with subjunctive expresses negative purpose ('so we don't remain').
  8. 8 ↩The quotation 'And because they did not have wisdom, they perished through their own foolishness' echoes Baruch 3:29–30 (deuterocanonical); absent from Moses, preserved as candidate.
  9. 9 ↩Et at the start of the quotation frame is additive, introducing the scriptural citation.
  10. 10 ↩The Latin plays on the double sense of salire (to leap/devotionally rise) and transilire (to bound over/skip), mapping divine movement onto humility and pride.
  11. 11 ↩Montes Gelboe alludes to the cursed mountains of Gilboa (2 Samuel 1:21); the sense is that the Lord may pass over the unworthy as he passed over Gilboa.
  12. 12 ↩The final clause likely alludes to Psalm 50:16 (Vulg.) / Psalm 51:15 — God's deliverance from bloodguilt — or to the paradox of divine mercy cleansing through the sinner's repentance. The image is compressed and allusive.
  13. 13 ↩compungi: dense devotional term meaning sorrow pierced by grace; rendered 'pierced to tears' to preserve both the affective and physical sense of compunction.
  14. 14 ↩linguae et gulae: case and construction ambiguous; possibly dative of reference or simple conjunction of vices. Rendered as 'toward tongue and appetite' to preserve the parallel structure with the other ad phrases.
  15. 15 ↩Allusion to 2 Samuel 1:21, where the mountains of Gilboa are cursed for the death of Saul and Jonathan.
  16. 16 ↩cum ablative with privat could be temporal ('when') or concessive ('even though'); temporal reading chosen as more pointed in context of grace being withdrawn.
  17. 17 ↩James 4:6 / 1 Peter 5:5 echo — God gives grace to the humble. The rhetorical question implies God does not withdraw grace as punishment from the already humbled, but as a preventative against future pride.
  18. 18 ↩Allusion to 2 Corinthians 12:7 — Paul's 'thorn in the flesh' given to keep him from being exalted (extolleretur) through the abundance of revelations.
  19. 19 ↩repropitiata: rare/blended participle; sense is 'grace has been restored/propitiated again.'
  20. 20 ↩iuxta illud de Evangelio: likely alludes to the healing warning in John 5:14; candidate resolution deferred.
  21. 21 ↩Direct echo of John 5:8, 14 (the healed man); candidate resolution deferred.
  22. 22 ↩repleveris: tense ambiguous between future perfect and perfect subjunctive; rendered as present perfect 'have filled' in a conditional frame.
  23. 23 ↩Imagery of water, wine, and measures echoes the wedding at Cana (John 2:1–11); candidate resolution deferred.
  24. 24 ↩perfecta charitas foras mittat timorem: echoes 1 John 4:18 ('perfect love casts out fear'); rendered to preserve both the echo and the paradox of fear being expelled by love.
  25. 25 ↩The first clause echoes Prov 1:7 / Ps 111:10 ('The fear of the Lord is the beginning of wisdom'); the second clause is the sermon's own continuation, not a direct quote.
  26. 26 ↩Final clause echoes Prov 10:11a ('The mouth of the just is a fountain of life') or Prov 13:14; the chain of identifications (fear = wisdom = water) is the sermon's own argument.
  27. 27 ↩Time is parsed as imperative (not the noun 'fear'), consistent with the devotional exhortation and the prior section's use of fear as water.
  28. 28 ↩Affectum rendered 'devotion' (not 'affection' or 'feeling') to capture the sacrificial and devotional sense of the offering.
  29. 29 ↩Quia replevit eum spiritu timoris Domini echoes Isaiah 11:2 (spiritus timoris Domini); candidate resolution deferred to scripture-allusion stage.

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