primo arguit gulam quantum ad suas species, first, he denounces gluttony as to its species, secundo quantum ad effectum, ibi et opus Domini non respicitis. second as to its effect, where it says, and the work of the Lord you regard not (Isa 3:13). 177. Species autem gulae sunt quinque, quae hoc versu continentur: praepropere, laute, nimis, ardenter, studiose. 177. Now the species of gluttony are five, which are contained in the verse: hastily, sumptuously, too much, greedily, daintily. Dicit ergo primo vae qui consurgitis mane, quantum ad praepropere, Eccl. X 16 vae tibi, terra, cujus rex puer est, et cujus principes mane comedunt, Prov. XXIII 35 quando evigilabo, et rursus vina reperiam? Therefore, he first says: woe to you that rise up early in the morning, as to “hastily”: woe to you, O land, when your king is a child, and when the princes eat in the morning (Eccl 10:16); when shall I awake and find wine again? (Prov 23:35). Quantum ad ardenter dicit sectandam. As to “greedily,” he says, to follow. Quantum ad nimis dicit usque ad vesperam, Prov. XXIII 29–30 cui vae, cui patris vae, cui rixae, cui foveae, cui sine causa vulnera, cui suffossio oculorum? Nonne his qui commorantur in vino, et student calicibus epotandis?; ut vino aestuetis, luxuria, et ad omnia vitia. As to “too much,” he says, and to drink until the evening: who has woe? Whose father has woe? Who has contentions? Who falls into pits? Who has wounds without cause? Who has redness of eyes? Surely they that pass their time in wine, and study to drink off their cups (Prov 23:29–30); to be inflamed with wine, with lust, and to all the vices. Quantum ad studiose, dicit cithara et vinum, studiose quaesitum, quia cum magno studio praeparant sibi delectationem in cibis. As to “daintily,” he says, the harp and wine, sought out daintily, with great eagerness because they prepare for themselves pleasure in food. Quantum ad laute dicit in conviviis, in quibus fiunt magni apparatus et electa cibaria, Amos VI 4–6 qui comeditis agnum de grege, et vitulos de medio armenti; qui canitis ad vocem psalterii: sicut David putaverunt se habere vasa cantici, bibentes in phialis vinum, et optimo unguento delibuti. As to “sumptuously,” he says, in your feasts, in which there were great pomps and choice foods: you that eat the lambs out of the flock, and the calves out of the midst of the herd; you that sing to the sound of the psaltery: they have thought themselves to have instruments of music like David; that drink wine in bowls, and anoint themselves with the best ointments (Amos 6:4–6). 178. Effectus autem est inconsideratio, et quantum ad hoc dicit et opus Domini non respicitis, quod facere debetis, nec opera, quae ipse fecit; Prov. XX 1 luxuriosa res vinum, et tumultuosa ebrietas. 178. The effect is thoughtlessness, and as to this he says, and the work of the Lord you regard not, that which you ought to do, nor the works of his hands, which he himself has done: wine is a luxurious thing, and drunkenness riotous (Prov 20:1). 179. Propterea captivus. Hic ponit poenam respondentem: 179. Therefore is my people led away captive. Here he sets out the corresponding punishment: et primo quantum ad affectum voluntatis, unde dicit propterea, sicut scientia eorum est captiva per ebrietatem, ita ipse captivabitur, Oseae IV 6 conticuit populus meus, eo quod non habuerit scientiam. and first, as to the affection of the will; hence he says, therefore, just as their knowledge was taken captive by drunkenness, so will they themselves be taken captive: my people have been silent, because they had no knowledge (Hos 4:6). 180. Sed videtur quod ignorantia non mereatur poenam, quia excusat culpam. 180. But it seems that ignorance does not merit punishment, because it excuses fault. Et dicendum quod ignorantia potest dicere tantum negationem scientiae; et sic nec poenam nec veniam meretur, sicut ignorantia geometriae in rusticis. Potest etiam dicere privationem scientiae, ita quod relinquat debitam aptitudinem in subjecto; et sic constat quod nescire illa quae quis potest et tenetur scire, vitiosum est. And to this is to be said that ignorance can mean merely the negation of knowledge; and thus it merits neither punishment nor pardon, like ignorance of geometry among peasants. It can also mean the privation of knowledge, so that it neglects the aptitude one ought to have in the subject; and thus it is evident that it is vicious to not know those things which someone is able and bound to know. 181. Secundo ponit poenam contra species gulae: et sic ponit famem et sitim, quae respondent ei quod est praepropere quantum ad causam, quia fames causatur ex hoc quod aliquis tardat nimis sumere cibum; ac si diceret: vos nimis cito comedebatis, sed tantum tardabatis quod esurietis. 181. Second, he sets out the punishment opposed to the five species of gluttony: and thus he sets out hunger and thirst, which correspond, as to cause, to what is “hastily,” for hunger is caused by someone excessively postponing the taking of food; as if he were saying: you used to eat too quickly, but you only postponed your going hungry. Iterum respondet illi speciei quae est ardenter quantum ad genus suum, est enim fames desiderium cibi. Unde dicit et nobiles; et ponit sitim contra multitudinem vulgi, quae ad minus aqua sitim extinguere consuevit; contra nobiles autem, qui abundabant in cibariis quandoque siti gravatis, ponit famem, Thren. IV 9 melius fuit occisis gladio quam interfectis fame. Again he answers the species of gluttony that is “greedily” as to its genus, for hunger is the desire for food. Hence he says: and their nobles; and he sets out thirst in opposition to the multitude of the common people, who at least were accustomed to quench their thirst with water; but against the nobles, who abounded in provisions sometimes weighed down with thirst, he sets out hunger: it was better with them that were slain by the sword, than with them that died with hunger (Lam 4:9). 182. Secundo contra aliam speciem quae est nimis ponit insatiabilitatem captivantium in captivationem, unde dicit propterea infernus dilatavit, id est mors vel diabolus, animam suam, quantum ad affectum, aperuit os, quantum ad effectum. Et loquitur more humano, quia infernus non habet animam, Prov. XXVII 20 infernus et perditio nunquam replentur. Vel infernus dicitur Nabuchodonosor, Habacuc II 5 dilatavit infernus animam suam, et ipse quasi mors, et non adimpletur. 182. Second, against another species of gluttony which is “too much,” he sets out the insatiability of those who take them captive in subjugation; hence he says, therefore has hell, that is, death or the devil, enlarged her soul, as to affection, and opened her mouth, as to effect. And he speaks according to a human manner, for hell does not have a soul: hell and destruction are never filled (Prov 27:20). Or hell may be said to be Nabuchodonosor: who has enlarged his desire like hell: and is himself like death, and he is never satisfied (Hab 2:5). 183. Tertio quantum ad studiosam ciborum praeparationem, quae contingit ex quadam elatione, ponit poenam humiliationis, ibi et descendent. Et ostendit eos humiliandos quantum ad tria. 183. Third, as to dainty preparation of food, which arises from a certain vanity, he sets out the punishment of humiliation, where it says, and shall go down. And he shows that they are going to be humiliated as to three things. Primo quantum ad captivationem, unde dicit descendent, quasi humiliati, ad eum, scilicet infernum captivitatis, fortes ejus, quantum ad potentes, et sublimes ejus, quantum ad divites et aliis bonis eminentes de quibus superbiunt, gloriosique, quantum ad nobiles et famosos; Jer. XXXIX 6–7 et omnes nobiles Juda occidit rex Babylonis. Oculos quoque Sedeciae eruit, et vinxit eum in compedibus, ut duceretur in Babylonem; et infra, eodem et reliquias populi qui remanserunt in civitate, et profugas qui transfugerant ad eum, et superfluos vulgi qui remanserunt transtulit Nabuzardan magister militum in Babylonem. First, as to subjugation; hence he says: their strong ones, as to the powerful, and their high ones, as to the rich and others prominent in wealth, who are prideful about it, glorious ones, as to the noble and famous, shall go down, as if humiliated, into it, namely to the hell of captivity: and the king of Babylon slew all the nobles of Judah. He also put out the eyes of Sedecias: and bound him with fetters, to be carried to Babylon (Jer 39:6–7); and below that in the same place: and Nabuzardan the general of the army carried away captive to Babylon the remnant of the people that remained in the city, and the fugitives that had gone over to him, and the rest of the people that remained (Jer 39:9). Secundo quantum ad captivorum depressionem: et incurvabitur homo in captivitate existens, quantum ad sublimes, et humiliabitur vir, quantum ad potentes, et oculi sublimium, quantum ad gloriosos, Deut. XXVIII 65 in gentibus quoque illis non quiesces, neque erit requies vestigio pedis tui. Second, as to the lowering of the captives: and man shall be brought down, being in captivity, as to the high ones, and man shall be humbled, as to the powerful, and the eyes of the lofty, as to the glorious ones: neither shall you be quiet, even in those nations, nor shall there be any rest for the sole of your foot (Deut 28:65). Tertio quantum ad punientis Dei exaltationem: et exaltabitur, altus apparebit, qui prius despiciebatur, in iusto judicio; et Deus sanctus, in se, sanctificabitur, sanctus apparebit; supra II 11 exaltabitur autem solus Dominus in die illa. Third, as to the exaltation of God who punishes them: and the Lord of hosts shall be exalted, he will appear high, who was first despised, in just judgment, and the holy God, holy in himself, shall be sanctified, that is, he will appear holy; above: and the Lord alone shall be exalted in that day (Isa 2:11). 184. Quarto contra speciem quae est laute, ponit devorationem bonorum ab hostibus: et agni pascentur, id est comedentur ab hostibus vestris, juxta ordinem suum, quia meliores prius, quantum ad animalia; et quantum ad terrae nascentia: deserta, id est agros vestros a vobis desertos, in ubertatem, id est facti magis fertiles, advenae, Deut. XXVIII 36 adducet te Dominus et regem tuum quem constitues super te in gentem quam ignoras tu et patres tui; infra, eodem advena qui versatur tecum in terra ascendet super te eritque sublimior. 184. Fourth, against the species of gluttony which is “sumptuously,” he sets out the devouring of their goods by their enemies: and the lambs shall feed, that is, they shall be consumed by your enemies, according to their order, for the better are first, as to animals; and as to products of the soil, strangers shall eat the deserts, that is, the fields deserted by you, turned into fruitfulness, that is, made more fertile: the Lord shall bring you, and your king, whom you shall have appointed over you, into a nation which you and your fathers know not (Deut 28:36); and below this in the same place: the stranger that lives with you in the land, shall rise up over you, and shall be higher (Deut 28:43). Mystice: agni, id est sancti, pascentur, doctrina Dei Patris reficientur, juxta ordinem, id est capacitatem suam; advenae, gentes, et deserta a Judaeis, sacras scilicet Scripturas, versa in ubertatem, spiritualis intelligentiae. Mystically: the lambs, that is, the saints, shall feed, shall be refreshed by the teaching of God the Father, according to their order, that is, their capacity; strangers, the Gentiles; and deserts, what has been deserted by the Jews, namely the Sacred Scriptures, turned into fruitfulness, of spiritual understanding. 185. Vae qui trahitis. Hic arguit peccandi pertinaciam: 185. Woe to you that draw. Here he denounces the pertinacity of their sinning: et primo arguit culpam, and first, he denounces their fault, secundo comminatur poenam, ibi propter hoc sicut. second, he threatens punishment, where it says, therefore as the tongue of the fire devours the stubble (Isa 5:24). Circa primum duo facit: Concerning the first, he does two things: primo arguit in generali, first, he denounces the fault in general, secundo explicat in speciali: qui dicitis. second, he explains it in particular, where it says, that say (Isa 5:19). Dicit ergo primo vae qui trahitis, id est protrahitis, iniquitatem in funiculis vanitatis, id est vanis occasionibus quibus ad peccata homo trahitur, dum per augumentum culpa protelatur, Prov. V 22 iniquitates suae capiunt impium et funibus peccatorum suorum constringitur. Et hoc dicitur quantum ad communia peccata; quantum autem ad gravia subdit et quasi vinculum plaustri peccatum, id est quo ligatur et trahitur plaustrum, quod majus est. Et designat gravitatem peccati in plaustro, infra LVIII 6 dissolve colligationes impietatis, solve fasciculos deprimentes. Therefore, he first says: woe to you that draw, that is, draw out, iniquity with cords of vanity, that is, with the vain occasions by which man is drawn to sin, while the fault is prolonged by increase: his own iniquities catch the wicked, and he is fast bound with the ropes of his own sins (Prov 5:22). And this is said as to common sins; as to grave sins, however, he adds: and sin as the rope of a cart, that is, the rope by which a cart is bound and drawn, which is larger than a cord. And he designates the weight of the sin in the cart, below: loose the bands of wickedness, undo the bundles that oppress (Isa 58:6). 186. Qui dicitis. Hic ostendit istas vanitates in speciali, ex quibus peccatum trahebant super se. Et hoc quantum ad tria: 186. That say. Here he shows those vanities in particular, from which they drew sin upon themselves. And this as to three things: primo quantum ad contemptum judicis; first, as to their contempt of the judge; secundo quantum ad excusationem peccati, ibi vae qui dicitis; second, as to their excusing of sin, where it says, woe to you that call evil good (Isa 5:20); tertio quantum ad praesumptionem peccandi, ibi vae qui sapientes. third, as to the presumption of their sinning, where it says, woe to you that are wise (Isa 5:21). Et hic est funiculus triplex, qui difficile rumpitur, Eccl. IV 12. And this is the threefold cord, which is not easily broken (Eccl 4:12). 187. Contemnebant autem judicis comminationem propter duo, 187. They have contempt for the threat of the judge because of two things, scilicet propter sententiae dilationem, unde dicit festinet et cito veniet opus, captivitatis, quod comminamini, Eccl. VIII 11 etenim quia non profertur cito contra malos sententia, absque timore ullo filii hominum perpetrant mala. namely because of the delay of the sentence; hence he says: let him make haste, and let his work, of captivity, which you threaten, come quickly: for because sentence is not speedily pronounced against the evil, the children of men commit evils without any fear (Eccl 8:11).