Sed sciendum quod providet omnibus secundum modum suae naturae. Haec autem est diversitas in rebus creatis, quod quaedam sunt naturaliter liberae, aliae vero non. Illa dicitur creatura libera, in cuius potestate est quod faciat quod vult: non libera, quae hoc non habet. Unde providet rationalibus tamquam liberis, sed providet aliis tamquam servis: sicut paterfamilias aliter providet liberis, aliter servis; liberis providet propter seipsos, sed servis secundum quod sunt in usum dominorum, et etiam secundum quod unusquisque magis aptus est ad serviendum. Sic divina misericordia rationalibus distribuit propter seipsos, quia totum fit propter bonum eorum, vel propter malum. Unde eis omnia sunt vel praemia vel poenae meritorum. Quae autem irrationalibus fiunt, vel ad salutem hominum fiunt, vel ad completionem universi, ut habetur III Reg. XIII, quod quidam propheta occisus est a leone, et hoc propter culpam. Mus occiditur a catto ad servandum bonum universi. Hic est enim ordo universi, ut unum animal vivat de alio. But one should know that he provides for each thing according to the mode its own nature. Now, there is this diversity in created things, that certain ones are naturally free, but others not. That creature is called free in whose power it is that he should do what he wills; that creature is not free which does not have this. Hence he provides for the rational creatures as for free men, but provides for the others as for servants, just as the head of a family provides differently for the free men and the servants. He provides for the free for their own sakes, but for the servants according as they are useful to their lords, and also according as each one is more fitted for serving. In this way, the divine mercy distributes gifts to rational creatures for their own sakes, because the whole order of providence is for the sake of their good or for the sake of their evil. Hence to them all things are either a reward or a punishment of merits. But those things which happen to the irrational creatures happen either for the salvation of men, or for the completion of the universe, as is found in Kings (1 Kngs 13), that a certain prophet was killed by a lion, and this because of his guilt. A mouse is killed by a cat to preserve the good of the universe. For this is the order of the universe, that one animal lives off another. 875. Ideo consequenter ostendit aliam curam habere de hominibus et brutis, cum dicit vestri autem capilli capitis omnes numerati sunt. Ostendit quod differentia est providentiae Dei, ex quo diversimode providet. Dixerat enim quod de passeribus non cadit unus in terram sine Patre: hic vero dicit, quod nedum vos non cadetis, sed nec capilli vestri. Et hic notat providentiam circa minimos actus, quia omnia quae in ipsis sunt, ordinantur ad eos, et de his providet Dominus. 875. This is why he shows next that he has one care over men, and another over the brutes, when he says, but the very hairs of your head are all numbered. He shows what the difference is in God’s providence, by which he provides differently for different creatures. For he had said that not one sparrow falls to the ground without the Father; but here he says that, not only will you not fall, but not even your hairs. And here he points out a providence concerning the least actions, because all the things in them are ordered to them, and the Lord provides for these things. 876. Sed notandum quod dicit numerati sunt. Sed ratio est, quia consuetum est, quod illud quod vult aliquis sibi retinere, illud numerat; quod vult autem dispensare, alii tradit. Unde haec est differentia inter providentiam rationabilium et aliorum, quia immediate ordinantur ad Deum, quia talis creatura capax Dei est, aliae vero non. Item quae numeramus, nobis conservare volumus; et ideo non dixit superius, quod passeres numerati sunt, quia non in perpetuum durant; sed homines ita sunt ut in perpetuum durent, quia anima perpetua est. 876. But one should note that he says they are all numbered. And the reason is because it is customary that one should number that which he wishes to keep; but what he wishes to distribute, he hands over to others. Hence this is the difference between the providence over the rational creatures and that over the others, because these are ordered directly to God, because such creatures have a capacity for God, while those are not. Likewise, those things which we number, we wish to keep for ourselves; and this is why he did not say above that the sparrows are numbered, because they do not endure everlastingly, but men are such that they endure everlastingly, because the soul is everlasting. 877. Sed hic est quaestio: si capilli numerati sunt, nonne totum in resurrectione reintegrabitur, quod de capillis abscinditur? Et si hoc, indecens erit longitudo. 877. But here there is a question: if the hairs are numbered, will not the whole length which was cut off from the hairs be put back together in the resurrection? And if so, the length will be unbecoming. Dicunt aliqui quod non perit materies; sed quod erit superfluum in una parte, cedet in aliam partem. Sed dato quod nihil fuerit diminutum, quid inde fiet? Ideo intelligendum est quod fuit hic triplex opinio. Quidam dixerunt, quod non resurget nisi quod est de veritate humanae naturae. Alii vero quod non resurget nisi quod decisum est ab Adam, quod sic multiplicatum est in tantam magnitudinem. Alii vero quod non solum quod ab Adam, sed etiam quod decisum est a proximo parente. Unde quicquid additur, quod est de veritate humanae naturae, resurget; sed quod pertinet ad quantitatem partium, non resurget. Some say that the matter will not perish, but what is superfluous in one part will pass into another part. But given that nothing will be lessened, what will come from it? So one should understand that there are three opinions here. Some have said that only that which pertains to the truth of human nature will arise. But others have said that only that will arise which was cut off from Adam, which was thus multiplied into such a great magnitude. But others have said that not only that which was cut off from Adam, but also that which was cut off from the proximate parent. Hence whatever is added, which pertains to the truth of human nature will arise; but that which pertains to the quantity of parts will not arise. Sed contra hoc videtur, quod calor agens in humidum nutrimentale agit etiam in radicale, et ita homo non consumit unum, quin consumat alterum, cum permisceantur ad invicem. But against this, it seems that the heat which acts on the nourishing moisture acts also on the original moisture, and thus a man does not consume one without consuming the other, since they are thoroughly mixed together. Ideo aliter dicendum videtur, quod quicquid est de veritate, remanebit solum quantum ad complementum pertinet. Appello autem illud, quod est de veritate humanae naturae, carnem secundum speciem; aliud autem, carnem secundum materiam. Caro autem secundum speciem resurget, non secundum materiam. Therefore it seems that one should say otherwise, that whatever pertains to the truth will remain only as far as pertains to completion. Now, I call that which pertains to the truth of human nature the body according to species; but the other I call the body according to matter. And the body according to species will arise, not the body according to matter. 878. Sed quid est dictu carnem secundum speciem? 878. But what should be called the body according to species? Dicendum quod partes hominis possunt considerari aut quantum ad formam, aut quantum ad materiam. Quantum ad formam semper manent. Si autem consideremus materiam subtractam, aliquid fluit et refluit, ut patet in igne. Si autem igni addantur ligna, ignis secundum speciem manet idem; tamen fluit materia secundum subtractionem lignorum. Unde resurget quod magis perfectum est. Unde non dicit: capilli vestri ponderati sunt, sed numerati sunt: unde non resurgent in pondere, sed in forma. One should say that the parts of a man can be considered either as regards form, or as regards matter. As regards form, they will always remain. But if we consider the matter subtracted, something flows and flows back, as is evident in fire. But if branches are added to the fire, the fire remains the same according to species, yet was there matter according to subtraction from the branches. Hence that which is more perfect will arise. Wherefore he does not say: your hairs are weighed, but they are numbered; hence they will not arise in weight, but in form. 879. Nolite timere et cetera. Hic ostendit securitatem ex quo non possunt nisi parum: et illud quod possunt, non possunt sine Dei providentia. Nolite ergo timere: multis passeribus meliores estis vos. Omnia enim subiecisti sub pedibus eius, oves et boves universas, insuper et pecora campi; ut habetur in Ps. VIII, 8. Et Gen. I, 26: faciamus hominem ad imaginem et similitudinem nostram; et sequitur: et praesit volatilibus caeli, et piscibus maris, et bestiis, universaeque terrae, omnique reptili quod movetur in terra. 879. Therefore fear not. Here he shows the security of the apostles from the fact that their enemies can do but little, and that which they can do, they can only do with God’s providence. Therefore fear not: you are better than many sparrows. You have subjected all things under his feet, all sheep and oxen: moreover the beasts also of the fields (Ps 8:8). And, let us make man to our image and likeness, and there follows, and let him have dominion over the fishes of the sea, and the fowls of the air, and the beasts, and the whole earth, and every creeping creature that moves upon the earth (Gen 1:26). 880. Omnis ergo qui confitebitur me coram hominibus, confitebor et ego eum coram Patre meo. Hic tangit utilitatem, quae provenit ex ipsius confessione. 880. Every one therefore who will confess me before men, I will also confess him before my Father. Here he touches upon the practical gain which comes from confessing him; Secundo, damnum quod provenit ex negatione, ibi qui autem negaverit me coram hominibus, negabo et ego eum coram Patre meo. second, the curse which comes from denial, at but he who will deny me before men, I will also deny him before my Father. 881. Dicit ergo: ita volo quod moriamini et patiamini. Et quare? Certe propter utilitatem vestram. Quia qui me confitebitur coram hominibus et cetera. Et elidit errorem cuiusdam, qui dicebat non esse necessarium confiteri fidem, nisi coram Deo in corde, non autem ore coram hominibus; quod hic patet falsum, quia corde creditur ad iustitiam, ore autem confessio fit ad salutem, Rom. X, v. 10. Confitebor illum coram Patre meo, scilicet cum habebo accessum ad Patrem, quando dicetur venite, benedicti Patris mei et cetera. 881. He says then: I will that you should die and suffer. And why? Certainly for your advantage. Because the one who will confess me before men. And he shatters the error of certain men, who said that it is not necessary to confess the faith, except before God in the heart, but not before men with the mouth; which here lies open as false, because with the heart, we believe unto justice; but, with the mouth, confession is made unto salvation (Rom 10:10). I will also confess him before my Father, namely when I have access to the Father, when it will be said, come, you blessed of my Father (Matt 25:34). Sed possent dicere: tu es in terra, hoc potest parum valere; ideo addit qui est in caelis, et ille habet potestatem. But they could say: you are on earth, this is not very powerful; therefore he adds, who is in heaven: and he has the power. 882. Qui autem negaverit verbo, ut Petrus, vel facto, sicut illi de quibus dicitur ad Titum I, 16: quidam ore confitentur se nosse Deum, factis autem negant. Negabo et ego eos, quando dicet, sicut habetur supra c. VII, 23: numquam novi vos, idest numquam approbavi vos. 882. But he who will deny me by word, as Peter, or by deed, as those of whom it is said, they profess that they know God: but in their works they deny him (Tit 1:16). I will also deny him, when he will say, as is found above, I never knew you (Matt 7:23), i.e., I have never approved you. 883. Nolite arbitrari quod venerim pacem mittere in terram et cetera. Supra monuit discipulos, quod non desisterent a praedicatione veritatis, nec propter opprobria, nec propter timorem mortis, nunc autem monet, quod non desistant etiam propter affectum carnalem. Et 883. Do not think that I came to send peace upon earth. Above, he warned the disciples that they should not cease to preach the truth, neither on account of insults, nor the fear of death; and now he warns them that they should not cease on account of carnal affection. And primo ostendit quod imminet eis separatio ab affectu carnali; first, he shows that a separation from carnal affection is drawing near to them; secundo, quomodo debent se habere, ibi qui amat patrem aut matrem plus quam me, non est me dignus. second, how they should carry themselves, at he that loves father or mother more than me, is not worthy of me. Circa primum tria facit. Concerning the first, he does three things: Primo excludit intentionem opinatam; first, he excludes a supposed intention; secundo suum proponit propositum; second, he sets forth his own intention; tertio exponit. third, he explains. Secunda ibi non veni pacem mittere; tertia ibi veni enim separare hominem adversus patrem suum et cetera. The second is at I came not to send peace; the third, at for I came to set a man at variance against his father. 884. Dicit ergo: possent ita opinari: quid est, Domine, quod tot evenient nobis? In adventu tuo credebamus habere pacem. Et ideo dicit nolite arbitrari et cetera. Sed quid est quod dicit? Nonne habetur Lc. II, 14, quod nato Domino cecinerunt angeli, gloria in excelsis Deo, et in terra pax hominibus bonae voluntatis? Et ipse episcopus cum primo vertitur ad populum, dicit: pax vobis, et supra nuntiavit Dominus pacem? 884. It says then, they could be thinking this way: why is it, Lord, that so much will happen to us? We thought to have peace in your coming. And so he says, do not think. But why does he say this? Is it not found in Luke that the angels sang at the Lord’s birth, glory to God in the highest; and on earth peace to men of good will? (Luke 2:14). And the bishop himself when he first turns to the people, says, peace be with you; and the Lord announced peace above. Ideo dicendum quod duplex est pax, videlicet bona, et mala. Nomine pacis concordia significatur. Est pax mala, de qua habetur Sap. XIV, 22: sed in magno viventes inscientiae bello, tot et tam magna mala pacem appellant. Ista pax est carnalium affectuum. Istam non veni ponere. Unde Apoc. VI, 14: datum est ei ut sumeret pacem de terra. Est et pax bona, de qua Eph. II, 14: ipse est pax nostra qui fecit utraque unum; et ideo angeli cecinerunt, Lc. II, 14: et in terra pax hominibus bonae voluntatis. Therefore, one should say that peace is twofold, namely good and evil. Harmony is signified by the name of peace. And there is an evil peace, about which it is said, whereas they lived in a great war of ignorance, they call so many and so great evils peace (Wis 14:22). This peace is the peace of carnal affection. I have not come to bring this. Hence, it was given that he should take peace from the earth (Rev 6:4). And there is a good peace, about which it is said, for he is our peace, who has made both one, and breaking down the middle wall of partition, the enmities in his flesh (Eph 2:14). And this is why the angels sang, and on earth peace to men of good will (Luke 2:14). 885. Ideo, non veni mittere pacem, sed gladium. De ratione gladii est dividere. Iste gladius est verbum Dei; Hebr. IV, 12: vivus est sermo Dei, et efficax, et penetrabilior omni gladio ancipiti. Unde etiam: gladium spiritus, quod est verbum Dei, ad Eph. ult., 17. 885. Therefore, I came not to send peace, but the sword. It is of the notion of a sword to divide. This sword is the word of God; for the word of God is living and effectual, and more piercing than any two edged sword (Heb 4:12). Hence also: the sword of the Spirit, which is the word of God, (Eph 6:17). Iste gladius missus est in terram. Et quidam crediderunt, quidam non. Et ideo fit bellum, ut habetur ad Gal. IV, 9: quomodo convertimini iterum ad infirma et egena elementa, quibus denuo servire vultis et cetera. Unde venit separare istam divisionem. Venit ergo mittere gladium etc. scilicet verbum, sed partim, quia quidem crediderunt, et hoc ex eo fuit; quidam vero non, et hoc ex malitia sua. Hoc tamen causatur etiam ab eo, quia permittit, sicut habetur ad Rom. I, 26: propterea tradidit illos Deus in passiones ignominiae. This sword is sent into the earth. And some have believed, some not. And therefore a war is going on, as is found, how turn you again to the weak and needy elements, which you desire to serve again? (Gal 4:9). Hence he came to create this division. I came therefore to send . . . the sword, namely the word. But partially, because some have believed, and this is his doing; but some have not, and this is from their own malice. Yet even this is caused by him, because he permits it, as is found, for this cause God delivered them up to shameful affections (Rom 1:26). 886. Sed posset aliquis dicere: venisti separare. Inter quos venisti? Nonne inter diversos et extraneos? Et ostendit quod non, sed inter coniunctissimos. Veni enim, inquit, separare hominem adversus patrem et cetera. Duplex est enim maxima coniunctio: quaedam est coniunctio naturalis; quaedam domestica, vel oeconomica; ideo contra utramque mittit gladium. Amicitia naturalis fundatur super actum naturalem, et hic est generatio, vel coniunctio maris et feminae: domestica vel oeconomica super affinitatem. Contra primam ergo veni separare hominem adversus patrem. 886. But someone could say: you have come to separate. Between whom have you come? Is it not between those who are separated and foreign to one another? And he shows that it is not, but between the most closely joined. For I came, he says, to set a man at variance against his father. For the two greatest conjoinings are the natural conjoining and the domestic or household conjoining; therefore he sends the sword against both. Natural friendship is founded on the natural act, and this is generation, or the conjoining of husband and wife; the domestic or household is founded on the marriage bond. Against the first, then, I have come to set a man against his father. Sed est quaestio. Dictum est supra non veni solvere legem, sed adimplere. Sed lex praecipit: honora patrem tuum et cetera. But there is a question. It was said above, I am not come to destroy, but to fulfill (Matt 5:17). But the law commands: honor your father (Exod 20:12). Solutio. Dico quod debes ei obedire ubi non retrahit a Dei amore; sed ubi retrahit, non teneris obedire. Solution. I say that you should obey him where he does not pull you back from the love of God; but where he pulls you back, you are not bound to obey. 887. Et filiam adversus matrem suam: et hoc quantum ad generationem. Et nurum adversus socrum suam. Et in hoc communicat nova lex veteri, ut habetur Ex. XXXII, ubi dicitur: si quis est Domini, coniungatur mihi. Congregatique sunt ad eum omnes filii levi, quibus ait: ponat vir gladium super femur suum. Et sequitur, et occidat unusquisque fratrem suum, et amicum. Et illud reputatum est ad laudem Levitarum, ut habetur Deut. XXXIII, 8, ubi dicitur, levi quoque ait: perfectio tua et doctrina a viro sancto tuo. Et sequitur, qui dixit patri suo, et matri suae, nescio vos; et fratribus suis, ignoro vos: et nescierunt filios suos. 887. And the daughter against her mother: and this as regards generation. And the daughter in law against her mother in law. And the new law has this in common with the old, where it says: if any man be on the Lord’s side let him join with me (Exod 32:26). All the sons of Levi joined with him, to whom he said: put every man his sword upon his thigh. And there follows, and let every man kill his brother, and friend, and neighbor. And this was reckoned to the praise of the Levites, where it says, to Levi also he said: your perfection, and your doctrine be to your holy man (Deut 33:8). And there follows, who has said to his father, and to his mother: I do not know you; and to his brethren: I know you not: and their own children they have not known (Deut 33:9). Sed hic est quaestio, quia hic enumerat sex personas; in Luca XII, 53 vero non enumerantur nisi tres. But here there is a question, because here six persons are enumerated; but in Luke there are only three enumerated (Luke 12:53). Et dicendum quod idem est utrobique, quia eadem est mater, et socrus uxoris eius. And one should say that it is the same in both places, but his mother and the mother-in-law of his wife are the same. 888. Item ponit quae ad familiaritatem pertinent, ubi dicit et inimici hominis domestici et cetera. Et habetur Ier. XX, 10: et audivi contumelias multorum, et terrorem in circuitu: persequimini, et persequemur eum: ab omnibus viris qui erant pacifici mei. Et videte quia totum istud habetur Michaeae VII, 6: filius contumeliam facit patri, et filia consurgit adversus matrem suam, nurus contra socrum suam, et inimici hominis domestici eius. 888. Similarly, he sets out what pertains to familiarity where he says, and a man’s enemies will be those of his own household. And it is said, for I heard the reproaches of many, and terror on every side: persecute him, and let us persecute him: from all the men who were my familiars (Jer 20:10). And see that this whole thing is found, for the son dishonors the father, and the daughter rises up against her mother, the daughter in law against her mother in law: and a man’s enemies are they of his own household (Mic 7:6). 889. Qui amat patrem aut matrem plusquam me, non est me dignus. Hic ostendit quomodo in ista divisione se debeant habere. Si vis recipere gladium Domini, oportet quod dividaris ab istis quos dixit. Sed diceret aliquis: nolo dividi a patre, et huiusmodi; ideo dicit qui amat patrem aut matrem plusquam me, non est me dignus. Hortatur Dominus ut omni amori carnali praeponatur. Et 889. He who loves father or mother more than me, is not worthy of me. Here he shows how they should carry themselves amid this division. If you wish to receive the sword of the Lord, it is necessary that you separate yourself from those whom he said. But some may say: I do not want to be separated from my father, and such; so he says, he who loves father or mother more than me, is not worthy of me. The Lord urges that he be set ahead of every carnal love. primo ponit exhortationem; And first, he sets out the exhortation;