De Judaris signum de ccelo qucerentibus, et de spiritu immundo olim ejecto ab eis
The Seeking of Signs
The Pharisees demand a sign from heaven, revealing their malice and lack of true spiritual discernment.
After the Lord finished speaking against the blasphemy of the scribes and Pharisees, some of the more brazen ones, wanting to test Christ's will and trap him, replied, "Teacher, we want to see a sign from you—not just any sign, but one from heaven." They considered Christ's miracles small because they were generally focused on lesser things, such as physical healings and the like. That's why they asked him for signs involving the heavens: perhaps manna descending, as in the time of Moses; or thunder sounding, as in the time of Samuel—which was a great event in Palestine during the summer, due to the lack of moisture and the power of the sun consuming all the vapors; or fire descending from on high, as in the time of Elijah; or the sun standing still, as in the time of Joshua; or moving backward, as in the time of Hezekiah; or other things of this kind, as if they couldn't have slandered those, too, and claimed they happened because of hidden and various natural causes. For if someone slanders what he sees with his own eyes, holds in his own hands, and experiences the benefit of, what is he going to do with things that come from heaven? He would certainly reply that the magicians in Egypt also performed many signs from heaven, or he would find some other way to slander them. Hence Chrysostom says: "Although they had seen many signs, they asked for a sign as if they had seen none at all." In truth, they saw none, because they saw them with a physical gaze, not with spiritual affection. It should be noted that some malicious people disparaged Christ's miracles in two ways: in one way, by attributing them to the power of the devil, as was seen in the previous chapter; in another way, by considering them small, as is said here. They acted as if they hadn't seen his signs, or as if what they had seen were trivial or nothing at all; they tested him by asking for a sign from heaven—not out of devotion, so that they might believe, but out of curiosity, and so they could contradict him more easily than before. Yet they flatter him by saying, "Teacher," hoping to lure him with the same words they had used to blaspheme him with insults. Hence Chrysostom says: "Those whom they should have admired and... ...stood in awe of, and believed, they now do not cease to treat with wickedness." Their words were full of both flattery and irony, for they thought they could lure him through this. At one moment they insult him, at another they flatter him; now they call him demon-possessed, now they call him Teacher. Both were part of a malicious plan, even if what they said was contradictory; because of this, he struck back at them sharply—so says Chrysostom. And because they were asking with bad intentions, he did not give them a sign, but answered: "An evil generation in its works, and adulterous in its faith; for having abandoned its own husband, that is, God, it served idols; and even if they did not worship idols, they still alienated themselves from their true spouse, Christ. It seeks a sign from heaven to slander me, as if the other signs they had seen were not enough." See how, when the Jews were insulting Christ, saying, "He casts out demons by the prince of demons," he answered them gently with reasons, refuting their claim; but here, when they flatter him with praise, calling him Teacher, he strikes them sharply, showing, according to Chrysostom, that he was superior to both temptations. He was neither led into anger by their insults nor softened by their flattery, in which he shows that insults are to be embraced and flattery is to be avoided. For, as Chrysostom says, a wise person is struck in the face when they are praised to their face. Many of the leaders of this time don't act this way; they despise those who offer good advice and get angry at them as if they were insulting them. Instead, they listen to those who suggest evil things and are softened by their flattery. If only they would heed the counsel of the Wise One, who says: "It is better to be corrected by a wise person than to be deceived by the flattery of fools."
The Sign of Jonah
Christ refuses to give a sign of power, offering instead the sign of Jonah as a foreshadowing of His death and resurrection.
Then he adds, "And no sign will be given to it," meaning no sign of power or heavenly things—the kind it asks for just to find fault—"except the sign of Jonah." The prophet's sign, which was one of humility and rejection, stood in opposition to their pride. It is as if he were saying, "You twisted generation, you ask for a heavenly sign or a sign of power or glory from above; but none will be given to you, except a sign of earth—a sign of passion and weakness, as signified by the sign and the deed of Jonah the prophet." For Jonah was a sign to the Ninevites. He was a sign in two ways: by word and by deed—by the Word, because he was a living voice to them. He signaled that they would perish unless they converted. He was a sign by deed because he was in the belly of the whale for three days and three nights. In this, there were three things: namely, the swallowing. Detention, vomiting. Absorption was the sign of Christ's death; detention, his burial; vomiting, his resurrection. So the sign will be given to them—that is, the meaning found in the act of Jonah—so that they might be converted and saved. This isn't just a saying. It is as if no other signs were given before the death of Christ; but because the death and Passion of Christ were the primary and final sign, and the sign of all signs, in which all things are contained. They were asking for signs; therefore, it is said that a sign must be given to the Jews, because if they believed, they would be saved. If they believed, they would be saved; just as Jonah was a sign to the Ninevites, so that if they were willing to believe, they would be saved; otherwise, they would be destroyed. Therefore, he doesn't give them the sign of divinity from heaven that they were seeking, because they were unworthy to see it on account of their curiosity and malice; instead, he gives the sign from the abyss of the sea and the depths of hell—the kind Jonah received when he was delivered from the belly of the whale and from the abyss of death. He accepted this and gave it as a sign, namely, of the Incarnation, not of divinity; of the Passion, not of glorification. The Disciple, however, gave His own a sign from heaven, showing them the glory of eternal beatitude, first prefigured by His transfiguration on the mountain, and later truly revealed when He was lifted up into heaven. Because the Jews were earthly and lowly, they needed a sign from earthly and lowly things. So He gives them a sign from the depths of His Passion and burial, saying: 'For just as Jonah was in the belly of the whale for three days and three nights, so will the Son of Man be in the heart of the earth for three days and three nights.' This is understood by synecdoche—that is, taking part of Friday, the whole of Saturday, and part of Sunday, the day of the Resurrection, to represent three days and nights. Regarding those who asked for a sign from heaven. This points to the curious and the proud who pry into heavenly things beyond their strength and investigate divine matters with too much curiosity, arguing about heaven, celestial things, and divine secrets, or obsessing over revelations and visions, while neglecting the way—namely, the commandments of the Lord and the counsels by which one actually arrives at those things, for which they are suppressed. This is a glory, because through this they sometimes slip into erroneous teachings, or sometimes into spiritual and carnal sin, for which it is said to them: 'An evil and adulterous generation, etc.' Because they seek things that are not knowable, nor useful for faith or morals, and therefore no sign is given to them except the sign of Jonah the prophet, whom the whale swallowed. The whale; and in this way the devil swallows and devours them.
Judgment and Conversion
The Ninevites and the Queen of the South are held up as examples of faith that condemn the unbelieving generation of the Jews.
Next, the Lord foresaw the stubborn and hardened malice of the Jews, and He condemns it by certain examples, because the conversion of the Ninevites and the deed of the Queen of the South show them to be under judgment, where all, even the good, will be judged. They will rise up and punish them more severely; and He will condemn them—that is, He will show them to be worthy of condemnation—because by their deed, the just condemnation of these people will be made clear. Hence He says: 'The men of Nineveh, who are Assyrians, will rise up in the general resurrection at the final judgment with this generation'—that is, the Jewish generation, which will also rise then—'and they will condemn it,' meaning they will show it to be worthy of condemnation. First, by a comparison of the people to the people, because there were the Ninevites, Gentiles and barbarians; here are the Jews, the people of God. Second, by comparing the preacher to the preacher, because there was Jonah the Prophet, a mere man, while here is Christ, the Lord of the Prophets, both God and man; there Jonah was a stranger, but here Christ is their own fellow citizen. Third, by comparing the preaching to the preaching, because Jonah preached for only three days, while Christ preached for three years; there Jonah performed no miracle, while here Christ performed many. Fourth, by comparing the effect to the effect, because they did penance, but these did not, and even added blasphemy. As Chrysostom says: 'They received the prophet; these rejected the Lord Jesus.' The former were neither instructed in the Law nor warned by the Prophets, yet they turned to the Lord and recognized their sin; the latter, though taught by so many precepts of the Law and the Prophets, turned away from the Lord. Those who had always been the people of the devil became the people of God within three days; those who had always seemed to be the people of God became, after Christ was crucified, the people of Satan within three days. A comparison between the Queen of the South, the Jews, and the Christians. Next, it is added: 'The Queen of the South'—that is, the Queen of Sheba, whose kingdom was in the southern region relative to Jerusalem, who is undoubtedly considered chosen, and who according to some was called the Sibyl—'will rise,' that is, will rise again at the final judgment, 'with this wicked generation and will condemn it,' that is, will show it to be worthy of condemnation. By her own act, the just condemnation of these people will be shown, because she came from the ends of the earth—that is, from distant parts—to hear the wisdom of Solomon, who was, however, only a figure of Christ. From this, the malice of the Jews is aggravated: she was a woman, they were men; she came from afar, they had Him present; she came with labor, they without difficulty; she praised a foreigner, they condemned their own countryman; she came to Him whom she knew only by reputation, they despised Him who was proven by miracles; she came to a mere man, they to God and man; she came with gifts, they with insults and wounds. And behold, something greater than Solomon is here, namely Christ, who is present; for He is God, while Solomon was man. He had knowledge of earthly things, He of all things; he built a perishable temple, He an imperishable one. As Chrysostom says: 'The Queen of the South, though she was a Gentile and a woman, was not hindered by the great length of the journey from coming to Him, nor by the weakness of her sex; for the longing for wisdom gives strength to infirmity. But these men, priests whose duty it should have been to love Wisdom, despised Wisdom when she was placed before their very eyes and in their own midst.' She ran to a man; they turned away from God. She offered many gifts so that she might hear him; these people, however, neither want to receive the rewards of the kingdom of heaven, nor do they believe. And again: 'The Queen of the South came from the ends of the earth to hear Solomon, yet Christians don't want to come from the streets to hear Christ; they even leave the Church, and leave Christ alone there.' So says Chrysostom. In a mystical sense, the condemnation of the Jewish people here reveals the hidden mystery of the Church, gathered from the Ninevites and the Queen of the South from the ends of the earth; in them, the faith of the Gentiles is preferred to that of Israel. There are two parts of the Church, or two kinds of people within it: those who have sinned but stop through penance, signified by the Ninevites, whose sin we read about. The other part consists of those who have not sinned mortally, signified by the Queen of the South, of whose sin we read nothing. Hence Ambrose says: 'The Church of the faithful, gathered from the Gentiles, which blots out past sins through penance in the Ninevites, and in the Queen of the South—who is not doubted to have been chosen—guards against future sins through wisdom, will condemn this wicked generation in judgment; it will condemn them, however, not by power, but by the example of its deeds, because the Church will be preferred to the synagogue.' The Church consists of two things, so that you either do not know how to sin, or you stop sinning; for penance blots out sins, and wisdom guards against them—so says Ambrose. The Ninevites also signify sinners who do penance at the preacher's voice, while the Queen of the South represents simple people who devoutly seek the wisdom of Christ. Their salvation, according to the Savior's judgment, is preferred to the salvation of those who seem just or wise and who presume upon their own justice or knowledge. The Ninevites are also interpreted as 'germs of beauty'; therefore, they can signify young people in the prime of youth, who are prone to turn easily toward vice and just as easily repent toward a good intention. For this reason, it is added that they did penance at the preaching of Jonah, whose name means 'dove,' signifying one who simply admonishes. By the Queen of the South, however, the rational soul can be signified, which, if it governs its lower powers well through the dictates of the law of nature, is simply called a queen; but if it does this out of the fervor of charity, then it is called the Queen of the South, because from the south comes the fervor of heat, signifying the fervor of charity. This queen comes to the true Solomon, Jesus Christ, through devotion, bringing him the gold of wisdom, the jewels of virtue, and the spices of a good reputation, using these for the honor of God. Therefore, through the actions of these young people, the stubborn elders are shown to be worthy of condemnation; and by the act of a soul that governs itself well and through love, a cold and negligent soul is likewise shown to be worthy of condemnation—those who are represented by the generation of the Jews.
The Danger of the Returning Spirit
Christ warns of the peril of spiritual negligence, where a soul cleansed but left empty becomes a dwelling for worse spirits.
After this, the Lord offers an example to rebuke the ingratitude of the Jews, who refused to be like the Ninevites—because they didn't repent when He preached repentance—or like the Queen of the South, because they didn't learn when He taught. He shows that they are like a man who was once possessed by a demon, then set free, and later, because of his own negligence, became more fully possessed than before. For at first, the devil lived in them when they were in Egypt, living according to the customs of the Egyptians. He was cast out from them when, in the figure of Christ, they slaughtered the lamb and were marked with its blood, and when they received the Law, which excluded the worship of demons and led them to worship the one true God. And so, having been cast out, he moved on to possess the Gentiles more fully, who were living without the Law and the oracles of the prophets, and for that reason he held them subject in idolatry. But when the preaching of Christ and the Apostles arrived, the Jews for the most part remained unbelieving, while the Gentiles devoutly accepted the faith of Christ. And so the devil, cast out from the Gentiles, returned to possess the Jewish people, who were blinded by error; and the last state of this people became worse than the first, because their condition is now worse than it was at the beginning, before the Law was given. Hence it says: 'When the unclean spirit'—that is, the devil, who makes things unclean and loves or inhabits uncleanness (for demons are called unclean spirits either by affection, because they love unclean things; or by persuasion, because they suggest unclean things; or by inhabitation, because they inhabit unclean hearts)—'has gone out of a man'—that is, from the Jewish people, because, according to Ambrose, the man represents the whole Jewish people, from whom, while still living under the law of nature, the unclean spirit had gone out through the reception of the Mosaic Law—'he walks through dry and waterless places,' that is, the hearts of the Gentiles, which previously lacked the moisture of grace, the greenery of faith, and the richness of the Holy Spirit, by injecting the rites of idolatry and the stains of sin into them; 'seeking rest in them,' that is, a permanent home, desiring to remain there finally through infidelity and domination; 'and he does not find it,' because, when Christ arrived and the Apostles preached, he was cast out from there once the faith of Christ was accepted. Then he says to himself: 'I will return to my house,' that is, to the Jewish people, from whom I went out by leaving them. And coming, he finds it empty of the observance of the Law and the works of virtue through negligence, void of faith and good works, and not having Christ as a guest; and he finds it swept clean of the works of vice only superficially and in outward appearance, because the Jewish people had a certain outward cleanliness. For just as a broom doesn't remove stubborn dirt, but only surface dirt, so they swept and cleaned what is on the outside and sought outward cleanliness, but remained filthy within; and it was adorned on the outside through hypocrisy and the simulation of goodness for the sake of the appearance of the Law and the observance of the traditions of the Pharisees. He touches, therefore, on three things that give place to the devil: idleness, the presumption of holiness, and the simulation of virtue. Similarly, today the Church must fear that the devil, once cast out from her, might find her empty of the observance of God's commandments, swept clean according to outward appearance, and adorned through outward worship and the observance of human traditions. Many people today pay more attention to the outward worship of the Church than to the spiritual, because church walls and altars are decorated, while little care is given to the decoration and purification of the ministers. But in the early Church, it was the opposite; for greater effort was put into spiritual and interior adornment. And that is why the Church in this evil time is so far removed from its original state. This is why Jerome says: The Church of Christ was born, and later grew, through persecutions; it was crowned by martyrdoms. But after it came to Christian princes, it became greater in power and wealth, yet lesser in virtues. Then, so that it might hold the Jews more firmly, it goes with effort and takes on seven other spirits—by which the whole company of demons and vices used to tempt is understood, because this number often signifies a whole; these are the seven nations fighting against the children of Israel. But this group of seven is cast out by the seven gifts of the Holy Spirit. And it adds, 'more wicked than themselves,' whether because of the number, the effort, or the effect they bring about; because they make those to whom they return more wicked than they were before. Once they enter or have made their way in, they take up residence, and in this way, all vices are piled up within them. This is the demons' intention: not to pass through for an hour or a short time, but to stay until death. The final state of that man—that is, of the Jewish people—becomes worse than the first. The Jews were ensnared by sins and possessed by the devil before the Law was given, but after the coming of Christ, they became worse by being obstinate in their sin, because their sins, due to their ingratitude, are as described in the first part, chapter 74. It's as if it were doubled; the Israelites are worse. They were waiting for Christ in their assemblies, just as they had once been in Egypt before the knowledge of the Law; for it is a greater infidelity not to receive Him when He comes than not to believe in Him when He is promised. Then, explaining the likeness and where the parable points, he shows that what is said here by way of likeness about one man is to be understood of the whole Jewish people, saying: 'So will it be to this wicked generation,' that is, the Jewish one, just as was said above about one man. This generation was bad in the desert when it worshipped the calf, when it murmured against the Lord, and when it spoke against the promised land; it was worse in the land of promise before the coming of Christ, when it sacrificed its sons and daughters to demons; but it was worst after the coming of Christ, when it crucified the Son of God sent to it. This example is interpreted morally regarding the person who, after... grace—whether baptismal or penitential—falls back into sin, like a dog returning to its vomit. For the devil leaves a person when they renounce him in Baptism, along with the allurements of their past sins, or when they are cleansed from their sins through penance and confession, proposing that they will abstain from them. The one who has been cast out wanders through arid and waterless places, because he explores the hearts of the righteous—which are dried up and immune to all carnal desire—by tempting them to see if he can plant the footsteps of his wickedness there. Yet in them, because they are strengthened by the grace of God, he finds no rest, since he feeds on those who are nourished by wicked thoughts and deeds, and he perceives all their temptations in the minds of the faithful. Wishing to return to his former house—for the sinner is the devil's house, just as the righteous person is the temple of God—he finds it vacant of good deeds through negligence, swept clean of the filth of vices in appearance, and adorned with feigned virtues, that is, exterior and apparent ones, not interior and true ones. Then he takes with him seven other spirits more wicked than himself, that is, all the vices more wicked than the devil, because the devil only suggests evil, whereas a vicious habit inclines the person toward evil with a certain violence. Having entered, they dwell in the one who is vacant and sluggish, for a person is possessed by as many demons as they are subject to vices; it is said that individual demons preside over individual vices. And the last state of that person becomes worse than the first, and this is because of ingratitude for the gift and grace previously received; for sins committed after Baptism or penance are more serious, because it is better—that is, it is a lesser evil—not to know the way of truth than to turn back after knowing it; that is, it is lighter to sin in ignorance than to sin with knowledge regarding the punishment; for they will suffer a lesser vindication of punishment for the former, because through contempt of the grace which they cast off by living badly, they deserve worse punishments; and the wound is healed more slowly when it is repeated. Hence Chrysostom says: "This, however, has a reason for being said not only to them, but also to us, if, having been enlightened and rescued from previous evils, we are again possessed by the same wickedness." For the punishment for later sins will be more difficult, because of which Christ said: 'See, you are made well; sin no more, so that nothing worse happens to you.' And again: 'When someone is once freed from evils, if they do not become sober, they suffer much more difficult things than before.' For the punishment for later sins will be more difficult; hence, consider not only the punishment, but also the infinite long-suffering of God.
A Call to Compunction
The chapter concludes with an urgent exhortation to repentance and a prayer for spiritual purification.
But don't be careless; be afraid. For if Pharaoh had learned his lesson from the first plague, he certainly wouldn't have had to experience the later ones; he wouldn't have been drowned later on along with his entire army. But it's not the Red Sea we have to cross now, but a sea of fire; and this sea is not like that one, nor is it as small, but it is much deeper and wilder. That is why I ask that those who hear these words about hell may be pierced with compunction. For nothing is more delightful than this state of mind, and nothing more bitter than the alternative. For it converts our souls, lifts up our intellect, casts out the ruinous captivity of our desires, and becomes a medicine for us. Let us therefore think about this and begin, even now, to reach for the door of repentance; let us touch the narrow way. How long will there be wantonness? How long will there be slackness? Haven't we been filled with laziness, mocking those who are slow? Aren't we right back to the same old table, the same overindulgence, the same excess, the same money, the same possessions, and the same busywork? And what does it all lead to? Ash, dust, graves, and worms. Let us therefore show a new way; let us make earth into heaven, and let us fully embrace virtue, so that we may possess the goods to come: thus Chrysostom. Prayer: Lord Jesus Christ, good Master, grant me a sign of your grace for my good, so that you might mercifully free me—a wretch whom that great sea-monster and dragon has swallowed up in spiritual and carnal sins, day and night, and in these three ways: by consent, by deed, and by habit—from his jaws. Make me also weep for past sins, and be wary of future ones. Dry me out from the moisture of concupiscence, so that... May he find no rest in me; cleanse me with the broom of confession from the filth of my vices, and adorn me with true virtues, so that he won't find me empty of good and cause me to sin again even worse. Amen.
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— Finitis autem verbis Domini adversus blasphemiam Scribarum et Pharisaeorum, quidam ex eis procaciores volentes experiri voluntatem Christi, et capere eum, responderunt, dicentes : Magister, volumus a te signum videre, scilicet non quodcunque, sed de ccelo. Reputabant enim miracula Christi parva, eo quod erant ut communiter circa inferiora, utpote circa sanitates corporum et similia. Ideo quaerebant ab eo signa fieri circa corpora coelestia, forte manna descendere, ut tempore Moysi ; vel sonare tonitrua, sicut tempore Samuelis, quod magnum fuit in Palaestina tempore aestatis, propter defectum materiae, et potentiam agentis, scilicet solis omnes vapores consumentis; vel ignem de sublimi descendere, ut tempore Eliae; vel solem stare, sicut tempore Josue ; vel retrocedere, ut tempore Ezechiae; vel jalia hujusmodi, quasi non possent et illa calumniari et dicere, ex occultis et variis passionibus accidisse. Nam qui calumniatur eis quae oculis videt, manu tenet, utilitate sentit, quid facturus est de his quae de coelo venerint ? Utique respondebit, et magos in jEgypto multa signa fecisse de coelo ; vel calumniabitur alio modo. Unde ChrysostCh mus : « Cum multa signa vidissent, tanquam si nullum vidissent, ita signum petebant. Vere enim nullum viderunt, quia corporali aspectu viderunt, non spirituali atfectu. » Ubi sciendum quod aliqui malignantes detrahebant miraculis Christi dupliciter : uno modo attribuebant ea virtuti daemonis, ut visum est supra in praecedenti capitulo ; alio modo reputando ea parva, ut dicitur hoc loco.
Isti enim ac si signa ejus non vidissent, vel quasi quae viderant parva vel nulla fuissent, tentantes eum de coelo signum quaerunt ; non ex devotione, ut ex hoc credant, sed magis ex curiositate, et ut facilius quam primis contradicant. Adulantes autem dicunt, Magister, ut blanditiis alliciant, quem convitiis blasphemaverant. Unde idem Chrysosiomus : a Hi quos oportebat admirari et. obstupescere, et credere, nunc a nequitia non desistunt. Unde autem verba et adulatione, et ironia sunt plena , putabant enim allicere per hoc. Et nunc quidem convitiantur , nunc adulantur; nunc autem daemoniacum vocant, nunc Magistrum; utraque pernicioso consilio, etsi contrariasint quae dicebantur; propter hoc et eos vehementer tetigit : » haec Chrysostomus. 2 — Et quia male quaerebant, ideo non dat eis signum , sed respondens, ait illis : Generatio mala in opere, et adultPra in fide ; quia, relicto proprio viro, scilicct Deo, idolis serviebant; et si idola non colebant, tamen a vero sponso Christo se alienabant ; signum de ccelo qucerit ad calumniam contra me, quasi alia quae viderunt signa non fuerint. Vide quomodo cum Judaei Christo convitiabantur, dicentes : In principe d&moniorum ejicit daemonia, mansuete eis respondet per rationes improbans dictum eorum; hic vero cum laudando adulantur, Magistrum vocantes, aspere eos tangit, demonstrans, secundum Chrysostomum, quod utraque passione erat superior; et neque convitiis in iram conducitur, neque adulatione mollitur, in quo ostendit amplectenda esse opprobria, et adulationes vitandas.
Nam, ut ait Chrysostomus, vir sapiens in faciem caeditur, quando in facie laudatur. Non sic multi majores hujus temporis faciunt, qui bona suadentes contemnunt, et eis tanquam convitiantibus irascuntur;. sed mala suggerenles audiunt, et eorum adulatione molliuntur. Utinam attenderent consilium Sapientis, qui dicit : Melius est a sapiente corripi, quam stultorum adulatione decipi.
Deinde subjungit : Et signum non dabitur ei, scilicet potestatis, et de coelestibus, quale petit ad calumniam ; nisi signum Jona? Prophetae, quod fuit humilitatis et abjectionis contra eorum superbiam. Quasi diceret : Tu, -genecatio prava, \ petis &iganm caeieste, et signum | potentiae vel giorice de sublinnd; et ] tibi non dabitur, nisi signnm terrenum et 6iga*un passiQmis et lirmrmitatis, sigaincatum signo et facto Jonas Prophetae. Joaas emm fuit signum Nmwitis . dwpUciter, scilicet *serbo et fact©, Verbo, quia viva soce eis . signincavit quod ^terirenit, aisi conyerterentur. Facta, eo quod fuerit in wentre ceti, trikus diebus et iribus nocMbms. Ubi fuerunt tria, scilicet absorptio, .
detentio, evosniiio. Absorptio futt «igaum mortis daristi ; deterutio, «epultuwe ; evomitio, re&urrectionia. Et -sic dabitur ei6 «ignum, id est significatio in facto Jonae, ut sciHcet convertantur el sBatventur. Noa hoc est dictum. , qua&i aHa signa ante raortem Christi non iuerint data; sed quia mors et Passio Christi fuit signum praecipuum et ultimum, et signum ai~ gaorum, in quod omnia . signa dusebant ; ideo dandum Judaeis dicitur, «quia^si illi crederent, salvarentur. , si jaon crederent, damnarentur; sicut ionas fuit sigaum Ninivitis, ut ai yellent credere, salvarentur; sin aulem, subverterentur. Non ergo dat eis signum divinitatis de ccelo quod quaerebant, quia propter eorum cuxiositatem et malitiam videre indigni erant; sed de abysso maria, et profundo inferni, quale Jonas a ceto v»ratu«, ,sed de abyaso mortis libejratus; et accepii et dedit signum videlicet Incarnationis, non divinitatis; Passionis, non gkmficationi*.
DiscipuUs autem suis signum de xoelo dedit, quibus aeternae beatitudinis gloriam, et prius figuraUter in monte transfignratus, ac postea veraciter in coekim sublevatus o&tendit. vQuia enim Judaei terreni et iniimi erant, ideo de terrenis et infimis «ignum debebant habere. Unde dat eissignum de imo suae Pas6ioniset aepulturae, dicens ; Sicut enim fuit Jonas in ventre^eti irifats die$*s et triims noctibus; iia &rit Fiiius hominis in corde terrye, tribus diebus et tribus noctibus per synecdochen, accipiendo -scilicet partem sextae feriae et totam diem sabbato, et par— tem <diei Domimicae restureclioaiis, pro tribais diebus et noctibus. Per iatos qni quaerehantsignumde coelo^. signantux curiosi et superbi, qui eupra vires coeie6tia rimantmr^ et nimis vOirioae divina scrutantur; de cealoet oaelestibus ac eecTietis divinis dispiitantea, vel de irevelationibus et visionibiis pra^anmentes , omissa via, scilicet praesceptis Domini et consiiiis, qtuibus venitur ad idla, propter quod vpprimuntur. agloria, quia per hoc aUqftiando Lahuntur in erronea doc^menta, vel quandoqwe in peccato spiritualia et <:aroDkalia, propter quod dicitur eis. : Generaiio maia et aduLtora, etc. , quia •quaeruni quae non sunt scibilia, nec sd Judem vel mores utilia et ide© non daUtur eis sdgnum, msi signum Jotue J¥opbeia>,, quena >deglutivit .
cetus ; <et sic odehidktt et ideglutit ceos diaboius.
Deinde Judaeorum maUtiam, quam obstiaatam et obduratam, Dominus praevidit, exempUs quibusdam candemnat, quia conversio Ninivitarum et factuna negiD<e Austri ostendk istos m judicia, -qno omnes tam boni . quam maii surgent, gravius puniendoe; et comdenwaabit eos, id es* ostendet cobdemnandos, quia ex illorua» facto apparebit justa i&toram condemaa— tio. Unde dicit ; Vmi Nimvita>, qm sunt Assyrii, surgent, adMcet in re— surrectione generaU, in judicio, turo, cum generatkate ista, sciiioedt Judaica, quae simiUter tunc surgot, et condemnabunt <eam, id est coj^ deninandam ostondent^ sciltnet . t primo ex camparatione popali ad populum, quia ibi NinivitBB, Gentiles et Bart>ari; hic Jodaci, -popukis Dei. — Secundo ex comparatione praedicantis ad praedicantem, quia ibi Jonas Propheta, purus homo; hic Christus Dominus Prophetarum, Deus simul et homo ; ibi Jonas peregrinus, hic Christus concivis suus. — Tertio ex comparatione praedicationis ad praedicationem , qula ibi Jonas tantum tribus diebus, hic Christus tribus annis praedicavit; ibi Jonas nullum miraculum, hic Christus multa fecit. — Quarto ex comparatione effectus ad effectum, quia illi egerunt poenitentiam ; isti vero non , sed etiam addiderunt blasphemiam. Ubi Chrysostomus : « Illi prophetam susceperunt ; isti Dominum Jesum repulerunt.
ITli neque in Lege instructi, neque Prophetis admoniti ad Dominum conversi sunt, cognoscentes suum peccatum; isti tot praeceptis eruditi Legis et Prophetarum, a Domino recesserunt. Illi qui semper fuerunt populus diaboli, fiifra tres dies facti sunt populus Dei ; isti qui semper videbantur populus Dei, infra tres dies facti sunt, crucrfrxo Christo, populus Satanae. » 5 REGTHiE AUSTKI CUM JuDjEIS ET Christianis comparatio. — Deinde subditur : Regtna Austri, id est regina Saba, cujus regnum erat in •australi parte respectu Jerusalem, quae non dubitatur electa esse, et secundum quosdam dicebatur Syuilla, surget, id est resurget, injudicio extremo, cum generatione ista pessima, et condemnabit eam, id est ostendet condemnandam; hoc «st facto suo ostendetur justa Istorum condemnatio, quia venit a jinibus terras 0 id est a longkiquis partibus, audire sapientiam Salomonis , qui tamen non tuit nisi solum forma Christi. Ex "his aggravatur Judaeorum malitia, quia illa mulier, isti viri ; illa a remotis venit, isti praesentem habuerunt; illa cum labore, isti sine difficuhate; illa laudavit alienigenam, isti condemnaverunt proprium terrigenam ; illa ad ipsum venit, quem sola fama cognovit; isti probatum miracuhs contempserunt; illa ad purum hominem, isti ad Deum et hominem; illa cum rrruneribus 3 isti cum opprobriis et vulneribus. Et ecce plus quam Salomon hic, scilicet Christus praesentialiter -positus, quiahic Deus, iHehomo; itte scientiam habuat terrestrium, hic ommum; ille «dificavit templura defectrbile, fafic indefectfbile. Utfi Chrysostomns : « Regina Aostri, cum esset Gentilis et mulier, ob tantam longitudinem itineris venire ad eum, nec propter infirmiorera sexmm impedita est, concupiscentia enim sapientiae infrrmitati datnrt virtutem ; isti autem viri et sacerdotes quorum proprium esse debuerat amare Sapientiam , awte oculos suos et in medio gremio Sapientiam positam contempserunt. Illa ad hominem cucurrit; isti a Deo recesserunt.
IHa munera multa obtulit ut audiret eum; isti autena nec praemia regni coelorum accrpere voiunt nec credunt. » Et iterum : « Regina Austri venit a finibus terrae ad audiendum Salomonem, «t Christiani nolunt venire de plateis ad audiendum Christum; rauhi etiam de Ecclesia exeunt, et ibi Christum solum rerinquunt : d haec Chrysostomus.
Mystice, hic damnata plebe Judaeorum, Ecclesiae mysterium secretum «xprimitur, quae in Ninivitis, et in regina Austri de totius finibus orbis congregatur, et in illis fides Gentium Israeli antefertur. Duae enim sunt partes Ecclesiae, vel duo genera hominum in ea, unum quod peccavit; sed desistit per poenitentiam, et hoc signatum est per Ninivitas, de quorum peccato legitur. Alterum quod mortaliter non peccavit, et hoc signatum est per reginam Austri, de peccato cujus non legitur. Unde Ambrosius : « Ecclesia fidelium ex Gentibus collecta, quae in Ninivitis per poenitentiam praeterita peccata delet, et in regina Austri quae electa esse non dubitatur, per sapientiam cavet futura, in judicio condemnabit generationem hanc nequam; damnabit autemnon sine potestate, sed operationis exemplo, quia praeferetur Ecclesia synagogae. Ex duobus igitur constat Ecclesia, ut aut peccare nescias, aut peccare desistas; poenitentia enim peccata abolet , sapientia cavet : » haec Ambrosius. Per Ninivitas etiam signantur peccatores ad vocem praedicatoris poenitentiam agentes; et per reginam Austri simplices sapientiam Christi devote quaerentes, quorum salus secundum sententiam Salvatoris praeponitur saluti eorum, qui videntur justi vel sapientes, et de sua justitia vel scientia praesumentes. Ninivitae quoque i n terpretantur germina puU chritudinis; ideo ■ etiam significare possunt juvenes existentes in statu potissimo juventutis, qui solent de facili ad vitia declinare, et ad bonam intentionem de facili poenitere; propter quod subditur, quod fecerunt poenitentiam ad praedicationem Jonee, qui columba interpretatur, et ideo per eum simpliciter admonens significatur. Per reginam vero Austri, signari potest anima rationalis, quae si bene regat vires inferiores per dictamen legis naturae, sfmpliciter dicitur regina; sed si haec facit ex caritatis fervore, tunc dicitur regina Austri, eoquod ab Austro provenit fervor caloris signans fervorem caritatis.
Et haec regina venit ad verum Salomonem Jesum Christum per devotionem, afferens ei aurum sapientiae et gemmas virtutum, et aromata bonae famae; istis utendo ad divinum honorem. Ex hoc facto igitur juvenum praedictorum, obstinati senes, ex facto animae bene et ex caritate se regentis, anima frigida et negligens, condemnabiles ostenduntur; qui per generationem Judaeorum signantur.
Post haec Dominus contra Judaeos nolentes assimilari Ninivitis, quia eo poenitentiam praedicante non poenituerunt ; vel reginae Austri,quia eo docente non didicerunt, inducit exemplum ad arguendum ingratitudinem eorum , ostendens eos simiies homini prius a daemone obsesso, et post liberato, et iterum propter negligentiam plenius possesso. Nam primo diabolus habitavit in eis, quando erant in jEgypto viventes secundum ritum jEgyptiorum; qui expulsus fuit ab eis, quando in figura Christi mactaverunt agnum, et sanguine ejus liniti sunt, quando et Legem acceperunt, quae excludebat cultum daemonum, et inducebat ad colendum unum verum Deum ; et sic ejectus transiit ad possidendum plenius Gentiles, sine Lege et Pro- N phetarum oraculis viventes, et ideo eos tenebat in idololatria subjectos. Sed adveniente Christi praedicatione et Apostolorum, Judaei pro majori parte increduli permanserunt; Gentiles vero devote fidem Christi acceperunt; et sic diaboius ejcctus a Gentibus, reversus est ad possidendum populum Judaicum errore excaecatum; et facta sunt novissima hujus populi pejora prioribus, quia pejor est modo quam a principio ante Legem datam fuerit status ejus. Unde ait : Cum immundus spiritus, scilicet diabolus immundum faciens, et immunditiam diligens vel inhabitans, daemones enim dicuntur spiritus immundi, vel affectione, quia diligunt immunda, vel persuasione, quia suadent immunda, vel inhabitatione, quia inhabitant corda immunda, exierit ab homine, scilicet a populo Judaico, quia, secundum Ambrosium, in homine totius Judaici populi comparatio est, a quo vivente adhuc sub lege naturae immundus spiritus exierat per susceptionem Legis Mosaicae, ambulat per loca arida et inaquosa, id est corda Gentilium prius humore gratiae et virore fidei, ac pinguedine Spiritus Sancti carentia ritum idololatriae et maculas criminumeis immittendo; quaerens in eis requiem, id est perpetuam mansionem, appetens ibi finaliter manere per infidelitatem et dominationem ; et non invenit, quia, adveniente Christo et praedicantibus Apostolis, suscepta Christi fide inde ejectus fuit. Tunc dicit, intra se : Revertar in domum meam, id est ad populum Judaicum, unde exivi, eos dimittendo. Et veniens invenit eam vacantem ab observantia Legis, et operibus virtutum per negligentiam, ac fide et bonis operibus vacuam, et Christum, hospitem non habentem, etscopis mundatam ab operibus vitiorum superficialiter, et secundum apparentiam, quia populus Judaicus habebat quamdam exteriorem munditiam, sicut enim scopa non tollit tenaces sordes, sed superficiales, ita ipsi quod deforis est scopabant et mundabant, ac munditiam exteriorem quaerebant, sed intus sordidi manebant; et ornatam exterius per hypocrisim et boni simulationem propter Legis apparentiam, et traditionum Pharisaeorum observantiam. Tangit ergo tria quae dant locum diabolo, scilicet : otiositatem, sanctitatis praesumptionem, et virtutis simulationem. Similiter hodie timendum est Ecclesiae, ne olim expulsus ab ea diabolus eam inveniat vacantem ab observantia mandatorumDei; et scopis mundatam secundum exteriorem apparentiam; et ornatam, per exteriorem cultum et observantiam humanarum traditionum .
Multi enim hodie plus attendunt ad cultum ecclesiae corporalem, quam spiritualem, quia parietes ecclesiae et altaria ornantur, et de ornatione et purgatione ministrorum parum curatur. Sed e contrario in Ecclesia fuit primitiva ; major enim vis fiebat in ornatu spirituali et interiori. Et ideo multum distat nunc Ecclesia in hoc tempore malo, a statu suo pristino. Unde ait Hieronymus : u Christi Ecclesia prius nata, et post adulta, persecutionibus crevit, martyriis coronata est. Et postquam ad Christianos principes venit, potentia quidem et divitiis major, sed virtutibus minor est facta. » Tunc ut firmius possideat Judaeos vadit per conatum, et assumit septem alios spiritus, per quos universitas daemonum et vitiorum quibus tentat intelligitur, quia universitas hoc numero saepe designatur ; haec sunt septem gentes pugnantes contra filios Israel. Iste autem septenarius septem donis Spiritus Sancti expellitur. Et addit, nequiores se, vel propter numerum, vel propter conatum, vel propter efFectum quem inducunt; quia eos ad quos redeunt nequiores, quam ante, faciunt.
Et intrantes , seu ingressi habitant ibi, et sic omnia cumulantur in eis vitia. Haec est enim intentio daemonum, ut non transeant ad horam vel tempus modicum; sed ut immorentur usque ad obitum. Et fiunt novissima hominis, scilicet populi Judaici , pejora prioribus, quia Judaei ante Legem datam fuerunt peccatis irretiti, et a diabolo possessi; sed post adventum Christi in peccato suo obstinati sunt pejores facti, quia eorum peccata propter ingratitudinem sunt PRIMjE partis caput lxxiv. quasi duplicata; <de*eriorcs «nim sunt Isradlitae b! aspTientan*es ChriStum im conventiculis suis, quata olina fuissent io JSgypt» ante notitiam Legis; quia major infidelitas est venientem non suscipere, quam rentunum non credare. Deinde si«ailitudinem dictazn, fet quo tendat parabola , exponit , quodque hic quasi de uno homrne per simiiitudinem dictum, de toto populo Judaico inteMigatur, ostendit, dicens : Sic erii generationi hmc pessimee, •cilicet Judaicas, prout supra dtctum est de homine uno. Maia fuit generatio h»c in deserto, quando vituUxm adoravit, quando coatra Domiuurn murmuravit, quando terr* •pporaiseioiiis detraxit; sed pejor iu tenra promissionts aate adventunn Christi, quaado fiJios, et filias dr«noniis immodavil; sed pessiraa post adventum Chxtsti, quando Dei Filium ad eaan missum cnicifixit.
Moraiiter exponitur istud exempium de homine qui post . gratiam baptismalera, vei poeaiteaatialem, recidirat in culpam sicut canis reversus ad vomituvi. Diaboms enim ab homine exit quando in Baptiamo ipompis illitis, et praecedentium peccatorum illecebris homo abrenuntiat, vel quando per poenitemtiam et confessionem a peccatis mundatur, pro•ponens, quod ab eis abstineat. Qui ejectus ambmlat per loca arida et inaquo&a, quia corda justorum ab omni carnalis concupiscenti* araore siccata et immunia, tentando expiorat, si quos itd nequitiae suse gressus figere possit; aed in eis, tanquam per gratiam Dei soiidatis, reqmem non invenit, quia qui pravis cogitationibus et actibus pascitur, in mentibus fidehum omnia aua tentamenta ceasane perpendit, Et volens revtrU in domum priorem, peccator enim est domus diaboli, sicut justus templum Dei; invenit esan wacantem a bonis actibus per negligentiam , <et scopis mundatam a sordibus vitioruni, secundum apparentiam; et omatam simulatis virtutibirs, scilicet exterioribus et apparentibus, non inteTioribuset veris-, tiunc assumit alios sepiem spiritus nequiores se, id est universa vitia diaboio nequiora, quia diaborus sohim suggerit rnalum, habitus autem vitiosi intranei cum quadam violentia ad mahim inclinat; et ingressi tnhahitant vacantem et torpentem, a tot enim danaonibus homo poasidetur, quat vitits subjicitur; singulis enim vitiis singuli daemones prsesidere dicuntur. Et fiunt novissima homims itlius pejona prioribus, et koc propter ingratitudinem doni et gratia; praecedentis; graviora enim sunt criraina 00 st Baptismum, vel pcenitentifrm, quia melius est, id est minvis malura est non cogn&eoert viam veritatis, quam pest agntiam retrorsum converti, id est ievius est icocnsrattere «Siquod peccalmn cum igtKxantia, quam iflbem cuan scientia quoad pcenam ; minorem esnim pro ilio parietur poenje vindictam, quia per contemptum ^rati«, quam de se male vivendo pellit, deteriora suppiicia meretur; CL vuinuts iteratum tardius sanalnr. Unde ait Chrysostomus : « Hax autem non sodum ad iUos, sed ad nos etiam dicta esse xationem habet , si iiiuminati et a prioribua eruti maiis, rursus ab eadem po*sideamur nequitia. Etenim dimcilior jam erit poeaa posteriorum peccatorum^ propfier craod pacaiytkx> dixit Christus : Ecce sanusfactms es, noii peccare, ne deterius atiquid titn eontingaL »Et iterum : « Cum semel aliquis liberatus a malis aon sobriu» efficitur, mulfc) difficiiiora patiatur prioribns. Etenim dimcitior jam erit pcena posterionim peccatorum; hinc tratem non solum pcenam excogita, *ed etiam innnitamDeilonganimitatem.
Sed ne contidaraus, sed timeamus. Etenim Pharao si *n prima plaga eruditus fuisset, non utique accepisset experientiam posteriorum; non uttque postea simul cum ipso exercitu submersus eeset. Sed non rubrum mare jam pertransire nunc est, sed pelagus et ignis; pelagus non tale neque tantum, sed muito TBafus ct sylvestrius. Ideo rogo ut compungantur sermones gehennae «udientes. Nifeil enim delectabiiius est dispositione hac, quare hac nifcal amarius. Coiwertit -enim animas nostras, et erigit inteUectum, et perniciosam concupiscentiarum captivationem projicit , et^ medicina nobis hiec fit. Excogltemus igitur et imttamus principLum vel nunc, et ostium pcenitentiae; et tangamus viam arctam. Usquequo lasrivia, usqoequo remissio?
Non impleti sumus pigritantes, deridentes* tardantes ? Non eadem rursus eramt mensa et saturatio , et superabundantia, et pecuniae, et possessiones, et fabricationes. Et qui6 ftnis? Cinis, et pulvis, et sepuldxia , et vermis. Ostendamus itaque novam quamdam viam, faciamus terram coelum; et omnino assumamus virtutem, ut futuris potiamur bonis : » tec Chrysosiomvs. ORATK) Domine Jesu Christe, Magister bone, fac mecum signum gratiae tuae in bonum, ut me miserum quem cetus et draco ille magnus absoruuit peccatis spiritualibus et carnalibus tanquam diebus et noctibus, et hoc tribus, quia consensu, et opere, ac consuetudine, tu misericorditer de faucibus ejus digneris liberare. Fac etiam me prcteriia neccata plangere, et futura savere. Exsicca me ab humore concupiscentiaL, ut .
quietem uon inveniat Ln me; munda me scopis confessionis a vitiorum sordibus , et orna me veris virtutibus, ne me a bonis vacantem inveaial^ et iterato deterius peccare faciat, Amen.
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