Chapter 1

CAPUT PRIMUM.

The apostolic voice cries out through the world, beloved, and lest those who are girded for the battle of the faith be lethargic in their security, it says: “All who want to live devotedly in Christ Jesus will suffer persecution.” (2 Tim. 3) On the other hand, since the Christian society, even in its leaders, is now religious, the faithful living devotedly in Christ Jesus have no fetters, beatings, whippings, prisons, racks, crosses, and whatever other kinds of torments there may be. So someone might object: how can this resounding message of the Apostle be true, namely that all those who are living devotedly will suffer persecution? Can it perhaps be, that in time of peace, no one wants to live devotedly in Christ Jesus, and that is why those things are lacking?

^[1057C] Apostolica vox clamat per orbem, charissime, atque in procinctu fidei positis ne securitate torpeant, dicit: Omnes qui pie volunt vivere in Christo Jesu, persecutionem patientur. Verum quia hoc tempore Christianitas etiam in suis principibus jam religiosa est, jamque fidelibus desunt pie viventibus in Christo Jesu vincula, verbera, flagra, carceres, equulei, cruces, et si qua sunt alia diversa tormentorum genera: quomodo verum erit (dicet quis) quod per Apostolum sonuit, ut omnes pie viventes persecutionem patiantur? An forte pacis tempore nemo vult pie vivere in Christo Jesu, et ideo desunt ista?

Who in their right mind would say this? Therefore in this saying of the Apostle, we should understand not a particular persecution of some, but rather the general persecution of all.

Quis hoc modo vel decipiens dixerit? In hac ergo Apostoli ^[1057D] sententia non specialis quorumdam, sed generalis omnium persecutio debet intelligi.

Now since there are actually many people within the bosom of mother Church who live devotedly in Christ, and are afflicted with rough treatments, and attacked with very bitter disgraces, injustices and mockeries, could this be the general persecution which the Apostle described, namely, the one which would be suffered by all those living devotedly in Christ?

Et quoniam sunt multi intra sinum matris Ecclesiae constituti, qui pie viventes in Christo, contumeliis afficiuntur, ac amarulentis opprobriis, injuriis, irrisionibusque lacessuntur: istane est illa generalis, inquiet, persecutio, quam Apostolus omnes pie viventes in Christo pati descripsit?

Yet I would not have jumped to that conclusion either, since there are some truly devout people in the Church, whom no vicious person would dare to detract to their face. Therefore we must understand another persecution to be hinted at in these words of the Apostle, one more brutal and harmful, which no mere mortal viciousness hurls at us; rather the adversity of the vices is what brings it forth.

Verum non istam facile dixerim: cum sint quidam in Ecclesia adeo devoti, quibus nemo pravorum audeat in faciem derogare. Alia ergo ex Apostoli verbis intelligenda est persecutio immanior et magis noxia, quam non mortalis intorquet severitas, sed vitiorum gignit adversitas.

Against humility, pride; against fear of the Lord, vainglory; against true reverence, pretense; against lowering, exaltation; against fraternal love, envy; against charity, hate; against the frankness of just correction, slander; against patience, anger; against meekness, harshness; against humble love, being puffed up; against spiritual joy, the sorrow of the world; against the exercise of virtue, torpor or faintheartedness; against sturdy stability, restless wandering; against the confidence of hope, despair; against the contempt of the world, ambition; against the love of God, love of oneself; against simplicity, deception and trickery; against truth, misleading information and lies; against pure economy and frugality, the gluttony of the stomach; against moderate sorrow, empty joyfulness; against discreet silence, excessive talking; against intact chastity, impurity and indulgence of the flesh; against purity of heart, spiritual fornication; against love of the heavenly homeland, the desire of this world — all these emerge against us in opposition.

Dum enim contra humilitatem, superbia; contra Domini ^[1058C] timorem, inanis gloria; contra veram religionem, simulatio; contra submissionem, elatio; contra fraternam dilectionem, invidia; contra charitatem, odium; contra libertatem justae correctionis, detractio; contra patientiam, ira; contra mansuetudinem, asperitas; contra humilem dilectionem, tumor; contra spiritale gaudium, saeculi tristitia; contra virtutis exercitium, torpor vel ignavia; contra firmam stabilitatem, inquieta vagatio; contra fiduciam spei, desperatio; contra mundi contemptum, cupiditas; contra Dei amorem, amor proprius; contra simplicitatem, furtum et fraus, contra veritatem, fallacia atque mendacium; contra puram frugalitatem ac parcimoniam, ventris ingluvies; contra moderatum moerorem, inepta laetitia; contra discretam ^[1058D] taciturnitatem, multiloquium; contra illibatam castitatem, carnis immunditia atque luxuria; contra cordis munditiam, spiritalis fornicatio; contra amorem patriae coelestis, appetitus hujus saeculi opponens, semet emergit;

For while these things strive to make a stand against the virtues, what else do they tell us, but that a cruel persecution rages against the pressed together battle lines of the virtues of those who are living devotedly? Ο how harsh, how severe is the assembly of pride, which threw the angels out from heaven, and eliminated man from paradise (Gen. 3), whose army and clashing of weapons are the vices, which we briefly touched upon by bringing them together. But let us see in what way the fortresses of heaven and of hell contend, in what way the weapons of Christ and those of the devil fight to the end.

haec (inquam) cum virtutibus obsistere conantur, quid aliud nobis insinuant, quam quod crudelis adversus conglobatas virtutum acies pie viventium persecutio desaeviat? O quam durus, o quam amarus est congressus superbiae, quae angelos de coelo ejecit, hominem paradiso eliminavit (Gene. III), cujus exercitus atque armorum conflictus vitia sunt, quae breviter comprehensa tetigimus. Sed videamus quemadmodum castra coeli et inferni dimicent, arma Christi et diaboli decertent.

Chapter 2

CAPUT II.

First, pride says to you:

Primum superbia tibi dicit,

Certainly, you are better than many others. Actually, you are better than all. You are better in word, in knowledge, in distinctions, and in riches, and all bodily and spiritual gifts are in your hands. Therefore look down on all. Show yourself to be above all.

^[1059A] Certe multis, immo pene omnibus: Melior es, verbo, scientia, honoribus et divitiis, et cuncta tibi carnalia et spiritalia suppetunt charismata: cunctos ergo despice, omnibus temetipsum superiorem ostende.

Humility from the opposite side responds:

Humilitas ex adverso respondet:

Remember that you are earth (Gen. 3), that you are rottenness and a worm (Job 25), that even if you are something, unless your humility matches your greatness, you totally lose what you actually are. (Eccl. 3) Are you higher than the first angel? (Ez. 28) Are you more splendid on the earth than Lucifer was in heaven? (Is. 14) But if he fell from such a greatness through his pride, how can you ascend from the depths to the heavenly height by priding yourself? As long as you live here, you are held within that state of which it is said through Wisdom: “a perishable body weighs down the soul, and the earthly dwelling burdens the thoughtful mind” (Wis. 9: 15). How much our clay on earth must be wrapped in the thickest darkness of pride! (Is. 64) For even the star in heaven, which was rising in the morning, was able to lose the spheres of its light (Is. 14).

Memento quia terra es (Genes. III), quia putredo et vermis es (Job. XXV), quia et si aliquid es, nisi tantum te humilies, quantum magnus es, perdis omnino quod es (Eccli. III). Numquid tu altior quam primus angelus (Ezec. XXVIII)? Numquid tu splendidior in terra, quam Lucifer in coelo (Isai. XIV)? Quod si ille de tanta sublimitate per superbiam cecidit, quomodo ^[1059B] tu ad coelestem celsitudinem superbiendo de imis conscendes? Qui quamdiu hic vivis, ea conditione teneris, de qua per Sapientem dicitur: Corruptibile enim corpus aggravat animam, et onerat terrena inhabitatio mentem multa cogitantem (Sap. IX). Quam densissimis putamus in terra superbiae tenebris lutum nostrum involvi (Isai. LXIV), si potuit in coelo stella, quae mane oriebatur, lucis suae globos amittere (Isai. XIV)?

Therefore, listen instead to the light of truth saying, “He who follows me, will not walk in darkness, but will have the light of life.” (Jn. 8: 12) And in what aspect he was to be followed, this is something he has already admonished us about, saying, “Learn from me, for Jam gentle, and lowly in heart, and you will find rest for your souls.” (Mt. 11: 29) Listen, Ο tumor of pride, hear the master of humility still speaking: “Everyone who exalts himself will be humbled, and he who humbles himself, will be exalted.” (Lk. 14: 11); and again, “This is the man to whom I will look, he that is humble and contrite in spirit, and trembles at my word.” (Is. 66: 2) Hear too what the Apostle says about that light of truth, while he invites you to pursue it. For he says, “since He was in the form of God, He did not judge it robbery for himself to be equal to God — but he emptied himself, taking the form of a slave, made in the likeness of men, and in form he was discovered as a man. He humbled himself all the way to death, death on a cross.” (Ph. 2: 6) If therefore the divine majesty suppresses itself with such humility, the human weakness in us should not pride itself.

Audi ergo potius lucem veritatis dicentem: Qui sequitur me, non ambulat in tenebris, sed habebit lumen vitae (Joan. VIII). In quo autem ipsa esset sequenda, alibi praemonuit, dicens: Discite a me, quia mitis sum, et humilis corde, et invenietis requiem animabus vestris (Matth. XI). Audi, tumor superbiae: audi adhuc dicentem ^[1059C] humilitatis magistrum: Omnis qui se exaltat, humiliabitur: et qui se humiliat, exaltabitur (Luc. XIV); et iterum: Super quem requiescit spiritus meus, nisi super humilem et quietum et trementem sermones meos (Isai. LXVI)? Audi quid etiam de illa veritatis luce dicat Apostolus, qui te ad eam sectandam invitat. Ait enim: Qui cum in forma Dei esset, non rapinam arbitratus est esse se aequalem Deo: sed semetipsum exinanivit, formam servi accipiens, in similitudinem hominum factus, et specie repertus ut homo. Humiliavit semetipsum, factus obediens usque ad mortem, mortem autem crucis (Philip. II). Si igitur tanta humilitate se deprimit divina majestas, superbire in aliquo non debet humana infirmitas.

Chapter 3

CAPUT III.

Empty glory says:

Inanis gloria dicit:

Do the good that you have the ability for. Show everyone the good that you do, so that you may be called good by all, so that you may be proclaimed to be holy and venerable by all, so that you may be recognised as God’s chosen one, so that no one will look down on you and no one will disdain you, but all will pay you due honor.

^[1059D] Age bonum quod vales: ostende cunctis bonum quod agis ut bonus a cunctis dicaris, ut sanctus ac venerabilis ab omnibus praediceris, ut tamquam Dei electus noscaris: ut nemo te contemnat, nemo te despiciat: sed universi debitum tibi honorem persolvant.

Fear of the Lord responds:

Timor Domini respondet:

If you do some good, do it not for transitory honors, but for eternal honors. Hide what you do as far as you can. But if you can’t totally hide it, let the intention of hiding it be in your soul, and then no iniquity will be imputed to you from showing off. It isn’t your fault if something which you always want to remain in secret is sometimes openly manifested. Then, at last, it will be seen that you have fulfilled the two seemingly contrary sayings of the Redeemer, in which it is said, “When you give alms, do not let your left hand know what your right hand is doing; but let your alms be in secret, and your Father, who sees in secret, will reward you” (Mt. 6: 3) and, “Let your light so shine before men that they may see your good works, and give glory to your Father who is in heaven.” (Mt. 5: 16)

Si boni aliquid agis, non pro transitoriis, sed pro aeternis id honoribus age. Occulta quod agis, in quantum vales: quod si ex toto non vales, sit in animo occultandi voluntas, et tunc non tibi imputabitur ^[1060A] de ostentatione ulla iniquitas. Nam crimen esse non poterit, aliquando manifestari quod semper vis celatum haberi. Sic denique duas Redemptoris sententias sibi quasi contrarias videberis adimplesse, quibus dicitur: Faciente te eleemosynam, nesciat sinistra tua quid faciat dextera tua: sed sit eleemosyna tua in absconditio: et Pater tuus, qui videt in abscondito, reddet tibi (Matt. VI); et: Videant vestra bona opera, et glorificent Patrem vestrum qui in coelis est (Matt. V).

By all means beware, lest that saying apply to you in which it is said of hypocrites, “they do all their deeds to be seen by men.” (Mt. 23: 5) “Truly I say to you, they have received their reward’ (Mt. 6: 5) which is praises from men alone, which is what they actually loved. Pay close attention to yourself, therefore, in all the things you do, lest, stirred by the lifting up of vainglory, you hear along with those who were boasting about the signs of miracles: “ Ι saw Satan falling like lightning from heaven.” (Lk. 10: 18) Have fear instead, for it is written: “The fear of the Lord is glory and exaltation, and gladness and a crown of rejoicing. The fear of the Lord delights the heart, and gives gladness and joy and long We. With him who fears the Lord it will go well at the end; on the day of his death he will be blessed.” (Sir. 1: 9) And further: “To fear the Lord is the root of wisdom, and her branches are long life.” (Sir. 1: 18)

Cave prorsus ne tibi sententia illa conveniat, qua de hyprocritis dicitur: Omnia opera sua faciunt ut beatificentur ab hominibus. Amen dico vobis, receperunt mercedem suam (Matt. XXIII): hoc est, laudes tantum ab hominibus quas amaverunt. Attende ergo ^[1060B] tibi in omnibus quae agis, ne cenodoxiae elatione pulsatus, cum his qui etiam de miraculorum signis gloriabantur, audias: Videbam Satanam sicut fulgur de coelo cadentem (Luc. X): sed time, nam scriptum est: Timor Domini gloria, et gloriatio, laetitia et corona exsultationis. Timor Domini delectabit cor, et dabit laetitiam et gaudium, et longitudinem dierum. Timenti Dominum bene erit in extremis: et in die defunctionis suae benedicetur (Eccl. I). Et infra: Radix sapientiae timere Dominum, et rami illius longitudo dierum (Ibid.).

Chapter 4

CAPUT IV .

Pretense suggests:

Simulatio suggerit:

Since in secret you do nothing good, and if you were recognized for what you are you would be detested, then fashion yourself outwardly into what you do not eagerly strive for inwardly.

Quia in abscondito nihil boni facis, ne a cunctis cognitus detesteris, finge te foris, quod intus esse ^[1060C] non appetis.

Religion from the opposite side responds:

Religio ex adverso respondet:

By any means do not do that, but rather bustle about to really become the good man which you are currently not. For to make yourself appear honest to men, when you are not, what else is that but condemnation? By all means be mindful of what is said: “Woe to you, Scribes and Pharisees, hypocrites, who clean the outside of the cup and dish, but inwardly are filled with booty and filth. Blind Pharisee, first clean the inside of the cup and dish, that what is outside may become clean.” (Mt. 23) And remember that the point is pressed further: “Woe to you Scribes and Pharisees, hypocrites, because you are like whitewashed tombs, which outwardly appear splendid to men, but inwardly are filled with the bones of the dead, and with every filthiness. Thus too, you appear to men as just, but inwardly you are filled with hypocrisy and iniquity.” (Mt. 23) We can read something else that is written concerning such people: “They come to you in sheep’s clothes, but inwardly they are ravenous wolves.” (Mt. 7)

Nequaquam omnino id agas, sed magis satage bonus fieri, quod non es. Nam probum ostendere te hominibus quod non es, quid aliud quam damnatio est? Memor esto utique quod dicitur: Vae vobis, Scribae et Pharisaei hypocritae, qui mundatis quod deforis est calicis et paropsidis, intus autem pleni estis rapina et immunditia. Pharisaee caece, munda prius quod intus est calicis et paropsidis, ut fiat et id quod deforis est mundum (Matt. XXIII). Itemque illud quod inculcando repetitur: Vae vobis, Scribae et Pharisaei hypocritae, quia similes estis sepulcris dealbatis, quae foris quidem apparent hominibus speciosa, intus vero plena sunt ossibus mortuorum, et ^[1060D] omni spurcitia: sic et vos foris quidem paretis hominibus justi, intus autem pleni estis hypocrisi et iniquitate (Ibid.). Necnon et illud quod de talibus scriptum legitur: Veniunt ad vos in vestimentis ovium, intrinsecus autem sunt lupi rapaces (Matt. VII).

Chapter 5

CAPUT V.

Exaltation objects:

Elatio objicit:

What kind of person are you, that you would be submissive to superiors, and show service to inferiors? To command is more fitting for you than for them. For they can’t match up to you in natural ability, in diligence, or in strength. Be submissive therefore to the command of God, and let yourself have no further concern about another person.

Qualis es tu, ut prioribus obtemperes, deterioribus famulatum exhibeas? Te magis quam illos decet imperare: nam illi nec ingenio, nec industria, aut viribus tibi coaequari possunt. Obtempera igitur imperio Dei, et non sit tibi ulterius cura de aliquo.

Blessed lowering responds:

Beata autem submissio respondet:

If one is to rightly submit to the authority of God, it is necessary to be placed under human governance. In fact, Christ the Lord said, “He who hears you, hears me; and he who rejects you, rejects me; but he who rejects me, rejects him who sent me.” (Lk. 10)

Si Dei recte obtemperandum est imperio, humano subdi necesse est magisterio. Christus namque Dominus dicit: Qui vos audit, me audit: et qui vos spernit, me spernit: qui autem me spernit, spernit eum qui me misit (Luc. X).

“Yes”, you will say, “it is necessary that this be done, but as long as he who commands is a fitting instrument of God’s commands. But since he is not, therefore one does not owe him obedience.” But the Apostle says to the contrary: “There is no ruling power except from God; moreover, those which exist have been appointed by God. And so he who resists ruling power resists the appointment of God.” (Rom. 13) Wherefore since this appointment is established by divine law, it should not be obscured by human contrivances. Therefore, the character which those who command ought to have, is not a case for the subjects to plead. For the same Apostle says right after: “but those who resist, obtain condemnation for themselves.” (Rom. 13)

Verum ita fieri (inquies) oportet, sed si talis qui imperat esset, qualis esse deberet per quem Deus imperet, cum vero talis non sit, igitur non debetur ei obedientia. Caeterum Apostolus econtra ait: Non est potestas, nisi a Deo; quae autem sunt, a Deo ordinatae sunt. Itaque qui resistit potestati, Dei ordinationi resistit (Rom. XIII). Quare cum ordinatio haec divino sit jure constituta, non est humanis obscuranda commentis. Quales ergo esse debeant hi qui imperant, non est a subditis ^[1061B] discutiendum. Sequitur enim idem Apostolus: Qui autem resistunt, ipsi sibi damnationem acquirunt (Ibid.).

And to the first pastors of the Church the Lord Himself says, “You know that the kings of the nations domineer over them, and those who exercise ruling power among them are called benefactors: let it not be so among you, but he who among you is greater, shall be the servant of all, just as the Son of man has not come to be served, but to serve, and to give his life as a ransom for many.” (Lk. 22) Finally, because He did not raise up all to become such pastors, He included the persons of all subjects in His disciples, and forewarned them, saying, “the Scribes and Pharisees sit upon the seat of Moses. Whatever they say to you, keep it and do it. But what they do, do not do yourselves. For they impose heavy burdens on the shoulders of men, impossible to carry, but they will not bend their fingers to move them.” (Mt. 23)

Et quidem primis Ecclesiae (Matt. XX) pastoribus ipse Dominus dicit: Scitis quia reges gentium dominantur eorum, et qui potestatem exercent inter eos, benefici vocantur: vos autem non sic, sed qui in vobis est major, erit omnium servus: sicut Filius hominis non venit ministrari, sed ministrare, et animam suam dare pro multis in redemptionem (Luc. XXII). Denique quia non omnes tales futuros esse expressit, ideo subjectorum omnium personas in discipulis assumens, praemonuit dicens: Super cathedram Moysi sederunt Scribae et Pharisaei: omnia quaecumque dixerint vobis, servate et facite: quae autem faciunt nolite facere. Imponunt ^[1061C] enim in humeros hominum onera gravia, et importabilia, digito autem suo nolunt ea movere (Matt. XXIII).

Chapter 6

CAPUT VI.

Likewise, envy says:

Item invidia dicit:

In what respect are you less than this person here, or that one there? Therefore, why aren’t you equal or superior to them? How great are the things you can do, which they cannot do? Therefore they should not be superior to you, or even equal to you.

In quo illo vel isto minor es? cur ergo eis vel aequalis vel superior non es? Quanta vales quae ipsi non valent? Non ergo tibi aut superiores, aut etiam aequales esse debent.

But brotherly love responds:

Verum dilectio fraterna respondet:

If, O man, you judge that you excel the rest in virtues, you will keep yourself more safely in the lowest place than in the highest. For a more terrible collapse always happens from a height. But if, as you claim, certain people are superior to you, and others are equal, how does it hurt you? How does it harm you? To sum up, beware, lest while you begrudge others the place of eminence, you imitate him of whom it is written: “By the envy of the devil death entered into the world.” (Wis. 2) Moreover, the ones who imitate him are on his side.

Si caeteros, o homo, virtutibus antecellere te existimas, tutius in infimo, quam in summo loco temetipsum servabis. Semper enim de alto pejor fit ruina. Quod si tibi, ut asseris, quidam superiores, alii aequales sunt, quid te laedit? quid te nocet? Cave ^[1061D] prorsus, ne dum aliis locum celsitudinis invides, illum imiteris, de quo scriptum est: Invidia diaboli mors introivit in orbem terrarum (Sap. II). Imitantur autem illum qui ex parte ejus sunt.

Chapter 7

CAPUT VII.

Hatred says:

Odium dicit:

Far be it for you to love that man, who is your opponent in all things, who degrades you, who insults you, who provokes you with wrongs, who reproaches you with your sins, who always rushes to get ahead of you in words, works, and even honors. For he would definitely not be putting himself before you in this way, unless he were envious of you.

Absit ut tu illum diligas, quem in omnibus contrarium habes, qui tibi derogat, qui tibi insultat, qui te injuriis exacerbat, qui tibi peccata tua improperat, qui te dictis, operibus atque honoribus semper praeire festinat. Nisi enim tibi invideret, nequaquam se tibi ita praeferret.

But sincere charity responds:

Sed sincera charitas respondet:

Just because these things which you speak of are something to be hatred in a man, does that mean that the image of God is not to be loved in a man? On the contrary, Christ, having been placed on the cross, loved His own enemies and prayed for them. And before the torment of the cross He admonished His disciples, saying, “Love your enemies. Do good to those who hate you, and pray for those who persecute you and accuse you falsely, that you may be sons of your Father, who is in heaven.” (Lk. 3, Mt. 5) This had also been said before, through Solomon, for it is written: “If your enemy is hungry, feed him. If he is thirsty, give him to drink. For doing this, you will heap up coals of fire upon his head, but the Lord will pay you back with good things.” (Prow. 25)

Numquid quia haec quae narras, odio habenda ^[1062A] sunt in homine, propterea non est amanda Dei imago in homine? Immo Christus, qui in cruce positus inimicos suos dilexit, et pro eis oravit, ante crucis tormentum discipulos admonuit, dicens: Diligite inimicos vestros, benefacite his qui vos oderunt, et orate pro persequentibus et calumniantibus vos: ut sitis filii Patris vestri, qui in coelis est (Luc. XXIII; Matt. V). Quod ante et per Salomonem dictum fuerat, sic enim legitur: Si esurit inimicus tuus, ciba illum: si sitit, da bibere ei, hoc enim faciens, carbones ignis accumulabis super caput ejus, at Dominus retribuet tibi bona (Prov. XXV).

Tο this sentence, the Apostle, speaking from the spirit of Christ whose way of thinking he had, added, “Do not be conquered by evil, but conquer evil with good.” (1 Cor. 1) On the other hand, about those who are known to have hated their brothers, it is said through John: “He who hates his own brother is a murderer.” (1 Jn. 3) “And you knοw that every murderer does not have eternal life dwelling in him.” And again, “He who hates his brother is in darkness, and he walks in darkness, and he doesn’t knοw where he goes, for the darkness has blinded his eyes.” (1 Jn. 2) But you ask: “Isn’t it enough for me that I love those who love me?” The Lord, to the contrary, says: “If you love those who love you, what reward have you? Do not even the tax collectors do this?” (Mt. 5) What, O man, can you still object to this? Certainly, “he who hates his brother remains in death, and he who loves remains in God, and God in him.” (1 Jn. 4) Therefore, vomit forth all bitterness of gall, and in whatever way you can, put on the sweetness of charity. For nothing is sweeter, nothing in life is more blessed than charity, as it is written: “Hatred will stir up strife, but friendship will cover all those who are not striving with each other.” (Prow. 10) Indeed, it will actually strive to conform us to God. For that reason John the Evangelist, confirming this, says: “God is charity.” (1 Jn. 4) And the extraordinary preacher Paul says: “The charity of God has been poured in our hearts through the Holy Spirit, who has been given to us.” (Rom. 5) And so, not without good reason, charity is said to cover the bad deeds of criminals, as it is written, “Charity covers all crimes.” (1 Pt. 4)

Huic sententiae Apostolus ex spiritu Christi, cujus sensum habebat, subjungit dicens: Noli vinci a malo, sed vince in bono malum (I Cor. I). Quod ^[1062B] contra de his qui fratres odisse noscuntur, per Joannem dicitur (Rom. XII): Qui odit fratrem suum, homicida est (I Joan. III). Et scitis quod omnis homicida non habet vitam aeternam in se manentem. Et rursum: Qui odit fratrem suum, in tenebris est, et in tenebris ambulat, et nescit quo eat, quoniam tenebrae obcaecaverunt oculos ejus (I Joan. II). At inquis: Sufficit mihi quod amantes me diligo. Sed Dominus contra ait: Si diligitis eos qui vos diligunt, quam mercedem habebitis? Nonne et publicani hoc faciunt (Matt. V)? Quid tu, homo, ad hoc iterum objicere vales? Certe qui odit fratrem suum, manet in morte, et qui diligit, in Deo manet, et Deus in eo (I Joan. IV). Omnem ergo amaritudinem fellis evome, et quoquo pacto valueris, charitatis dulcedinem ^[1062C] sume. Nihil enim illa suavius, nihil in vita beatius, sicut scriptum est: Odium suscitabit contentionem: omnes autem non contendentes operiet amicitia (Prov. X). Immo et Deo nos illa conformare contendit: ideo Joannes evangelista hoc affirmans ait: Deus charitas est (I Joan. IV). Et egregius praedicator Paulus: Charitas Dei diffusa est in cordibus nostris per Spiritum sanctum, qui datus est nobis (Rom. V). Unde nec immerito charitas delictorum facinora tegere dicitur, sicut scriptum est: Universa delicta operit charitas (I Pet. IV).

Chapter 8 

CAPUT VIII.

Slander says:

Detractio dicit:

Who can keep back, who can cover with silence, all the depraved things this or that person does, unless perhaps he goes along with them?

Quis potest sustinere, quis silentio tegere, quanta iste vel ille prava committit, nisi forte qui consentit?

But just correction responds:

At justa correptio respondet:

The evils of your neighbour are not to be passed over in silence, nor consented to, but with fraternal charity your neighbor is to be refuted to his face, and not disparaged in secret. But if someone objects that he doesn’t want to reprove his brother before his eyes, because, becoming irritated, he won’t improve but rather he’ll find cause for offence from the rebuke - if someone says this, the divine Scripture runs to meet him, and turning the exchange around, it instead denounces detraction as an offense, saying: “Sitting in judgement against your brother you were disparaging him, and you were placing a stumbling block against the son of your mother.” (Ps. 49) For it offends someone more when he understands that he’s being disparaged, than when he perceives that he’s being rebuked. And since at times, the lapses of those who fail should be covered by silence, in order that they may be corrected at a more suitable time, it adds, “These things you did, and I was silent.” (Ibid.) Finally, lest the slanderers applaud themselves for this kind of discreet silence when, always preferring to detract secretly, they never come forward to openly correct, it adds further, “You have supposed evil, that I will be similar to you.” (Ibid.), as if it were saying, “It is evil to think that I appear similar to a detractor; rather, keeping silent for a time, I wait for a suitable opportunity for correction.” And so it immediately adds the following: “I will convict you, and place your sins against your face,” (Ibid.) as if it were saying, “Not in secret, as is your custom, but in the open, as is my concern, awaiting a suitable time for correcting, I will convict the sinner and place his crimes against his face.” But you say, “I don’t hate him; I love him whom I censure by discriminating in this way in secret.” But he responds, “No, rather you hate this man and do not love him, and so you slander and don’t rebuke.” Moreover, the divine sayings bear witness in many places how much slander of our neighbour should be abhorred. So it is said: “The one who detracts against his neighbour secretly, this one I will overtake.” (Ps. 100), and again, “He who slanders a brother, slanders also the law.” (Jr. 4), as well as the saying of the Apostle Paul: “But if you bite and devour each other, watch that you are not consumed by each other.” (Gal. 5)

Nec tacenda sunt mala proximi, nec consentienda: sed charitate fraterna proximus in faciem redarguendus est, non autem clanculum detrahendus. Quod si a quopiam objicitur, idcirco se fratrem coram oculis increpare nolle, ne exasperatus non solum non proficiat, sed magis ex correptione scandalum sumat, occurrit Scriptura divina, et versa vice magis detractionem scandalum esse denuntiat, dicens: Sedens adversus fratrem tuum detrahebas, et adversus filium matris tuae ponebas scandalum (Psal. XLIX). Magis enim scandalum sumit qui sibi detrahentem intelligit, quam qui se corripientem ^[1063A] cernit. Et quia nonnumquam delinquentium errata, ut aptiori tempore corrigantur, silentio tegenda sunt, propterea subjungitur: Haec fecisti, et tacuit (Ibid). Denique ne ex hoc discreto silentio detractores sibi applauderent, qui dum semper occulte derogare malunt, numquam in apertam correptionem prosiliunt, adhuc subinfertur: Existimasti iniquitatem quod ero tui similis (Ibid). Ac si diceret: Iniquitas est cogitare, ut detractori similis appaream, sed ad tempus reticens, locum correptioni aptum exspecto. Unde et protinus subdit: Arguam te, et statuam contra faciem tuam peccata tua (Ibid.), veluti diceret: Non in occulto, ut est tua consuetudo, sed in aperto, ut est mea sollicitudo, aptum corripiendi tempus exspectans, peccatorem arguam, ^[1063B] et ejus delicta contra faciem illius statuam. At inquis: Non odi, sed amo quem ita in abscondito dijudicans reprehendo. Sed respondet: Immo magis hunc odis, et non diligis: unde detrahis, et non corripis. Quam sit autem detestanda detractio proximi, plerisque in locis eloquia divina testantur. Unde est illud: Detrahentem adversus proximum suum occulte, hunc persequebar (Psal. C); et illud: Qui detrahit fratri, detrahit et legi (Jacob. IV); nec non et illud apostoli Pauli: Quod si invicem mordetis et comeditis, videte ne ab invicem consumamini (Galat.).

Chapter 9 

CAPUT IX.

Anger says:

Ira dicit:

The things which are done against you are so bad that they absolutely cannot be endured calmly; rather, to tolerate these things patiently is a sin. And if you do not oppose them with great harshness, they will be heaped up against you one after another, without measure.

Quae contra te aguntur, talia sunt, ut aequanimiter ^[1063C] profecto ferri non possint, immo patienter haec tolerare peccatum est: et si non eis cum magna exasperatione resistitur, contra te deinceps sine mensura cumulabuntur.

Patience responds:

Patientia respondet:

If the passion of the Redeemer be brought back to memory, nothing would be so hard that it could not be tolerated with a calm soul. For Christ, as Peter says, suffered for us leaving us an example, that we might follow in His footsteps (1 Pet. 2). The Lord Himself also said to us: “If they called the father of the family Beelzebub, how much more those of His household?” (Matt. 10) And in another place: “If they have persecuted me, they will also persecute you.” (Jn. 15) But how much are the things we suffer, in comparison to His sufferings? For He endured reproaches, mockeries, insults, slaps, spittings, whips, a crown of thorns, and the cross (Jn. 18, 19); and we pitiful men (I say it to our shame), we are wearied by one expression, cast down by one word. Nor do we carefully weigh what is said: “If we have died with Him we will also live with Him. If we endure, we will also reign with Him.” (2 Tim. 2) For this reason, the spikes of anger are to be dulled, and the condemnation that it deserves is to be feared. And so we read what is written, that “everyone who is angry with his brother will be liable to judgement, whoever insults his brother will be liable to the council, and he who says, `You fool!’ will be liable to the hell of fire.” (Matt. 5) Nevertheless, the remedy is pointed to in the same place, when it is added, “If you are offering your gift at the altar, and there remember that your brother has something against you, leave your gift there before the altar, and go first to be reconciled with your brother, and then come and offer your gift. “ (Ibid.) It’s as if it were being openly said, “Do not even pour forth silent prayer in the heart, unless you first lead your offended neighbour to the mildness of tenderness, by making satisfaction.” For our gift is our prayer, and the altar is in fact our heart. But he who has tried to do this (as often as anger has been aroused between the two without just cause), will by no means incur the aforementioned condemnation. But there are many who do not forgive the faults of someone who is seeking pardon. Against these, that sentence of the Lord comes, by which it is said, “If each one of you has not forgiven his brother from his heart, neither will your heavenly Father forgive you your sins.” (Matt. 18) “There are more things,” you say, “which he has committed against me.

Si passio Redemptoris ad memoriam reducatur, nihil tam durum, quod non aequo animo toleretur. Christus namque (ut ait Petrus) passus est pro nobis relinquens nobis exemplum, ut sequamur vestigia ejus (I Pet. II). Ipse etiam Dominus nobis dixit: Si patrem familias Beelzebub vocaverunt, quanto magis domesticos ejus (Matt. X)? Et alio in loco: Si me persecuti sunt, et vos persequentur (Joan. XV). Sed quanta sunt in comparatione passionum illius, quae patimur? Ille enim opprobria, irrisiones, contumelias, ^[1063D] alapas, sputa, flagella, spineam coronam, crucemque sustinuit (Joan. XVIII, XIX); et nos miseri (ad nostram dico confusionem) uno sermone fatigamur, uno verbo dejicimur: nec perpendimus id quod dicitur: Si commortui sumus, et convivemus: si sustinemus, et conregnabimus (II Tim. II). Quapropter retundendi sunt irae stimuli, et ejus metuenda damnatio est. Unde scriptum legimus: Quia omnis qui irascitur fratri suo, reus erit judicio: qui autem dixerit fratri suo raca, reus erit concilio: qui autem dixerit fatue, reus erit gehennae ignis (Matt. V). Ibi tamen innuitur remedium, cum subinfertur: Si offers munus tuum ad altare, et ibi recordatus fueris quod frater tuus habet ^[1064A] aliquid adversum te, relinque ibi munus tuum ante altare, et vade prius reconciliari fratri tuo, et tunc veniens offeres munus tuum (Ibid). Ac si aperte diceretur: Nec in corde tacitam precem effundas, nisi prius offensum proximum satisfaciendo ad lenitatis mansuetudinem perducas. Munus enim nostrum, est oratio nostra: altare vero nostrum est cor. Ille autem qui hoc facere (quotiens inter duos ira sine causa fuerit excitata) studuerit, praemissam damnationem nequaquam incurret. Sed sunt multi, qui petenti sibi veniam delicta non remittunt. Contra quos illa Domini sententia venit, qua dicitur: Si non remiseritis unusquisque fratri suo de cordibus vestris, nec Pater vester coelestis remittet vobis peccata vestra (Matt. XVIII). Plura sunt, inquis, quae ^[1064B] in me commisit, me saepius offendit;

He has offended me more often, and because he, a junior, is provoking me with very many unjust things, and for no reason, it is not fitting for me to forgive him so many faults.” To these things, not I, but the Lord responds. For when Peter was saying to Him, “How often shall my brother sin against me and I forgive him? Up to seven times?” And the Lord said to him: “I do not say to you up to seven times, but up to seventy seven times.” (Matt. 18) How many there are, however, who forgive their own injuries slowly, yet more quickly pass over those of God? And it sometimes happens, that on pretense of vindicating the injuries of the Lord, those who are angry rather avenge their own. Finally, what is to be said of those who are so blinded by the fervor of wrath, that they go so far as to burst forth in words of cursing? What indeed is to be said, unless what the Apostle says: “Neither cursers nor those who seize another s’ possessions will possess the kingdom of God.” (1 Cor. 6) The Apostle James also denounces this with extreme language: “No man can tame the tongue. It is a restless evil, full of deadly poison. With it we bless God and the Father, and with it we curse men, who have been made in the image and likeness of God. From the same mouth proceeds blessing and cursing. It is not right, my brothers, for these things to happen so. Does a fountain from the same cleft pour out what is sweet and bitter?” (Jr. 3) For this reason it is also said elsewhere, “Death and life are in the power of the tongue.” (Prow. 18)

et quia sine causa plurimis juvenior lacessit injuriis, tot ei remittere culpas mihi non convenit. Ad haec non ego, sed Dominus respondet. Nam cum Petrus ad eum diceret: Quoties peccabit in me frater meus, et dimittam illi? usque septies? Et Dominus ad eum: Non dico tibi usque septies, sed usque septuagies septies (Ibid.). Quam multi autem sunt qui suas injurias, tarde relaxant, Dei vero citius indulgent? fitque nonnumquam, ut occasione Domini injurias vindicandi, suas ulciscantur irati. Quid denique de illis dicendum est, qui adeo iracundiae obcaecantur fervore, ut usque ad verba prorumpant maledictionis, nisi quod Apostolus ait: Neque maledici neque rapaces regnum Dei possidebunt (1 Cor. VI)? ^[1064C] Quod Jacobus quoque apostolus exaggerando detestatur, dicens: Linguam nullus hominum domare potest: inquietum malum, plena veneno mortifero. In ipsa benedicimus Deum et Patrem: et in ipsa maledicimus homines, qui ad imaginem et similitudinem Dei facti sunt. Ex eodem ore procedit benedictio et maledictio. Non oportet, fratres mei, haec ita fieri. Numquid fons de eodem foramine emanat dulce et amarum (Jacob. III)? Hac de causa alibi etiam dicitur: Mors et vita in manu linguae (Prov. XVIII).

Chapter 10

CAPUT X.

Harshness says:

Asperitas dicit:

Should you offer gentle words to those stupid men who are as senseless as brute animals? Shouldn’t you rather throw the most harsh words in their face while they are commiting their crimes, so that they may learn to revere your dignity?

Numquidnam stultis hominibus istis, et insensatis perinde ac brutis animalibus lenia verba, et non potius asperrima, dum delinquunt, objicienda ^[1064D] sunt, ut dignitatem tuam revereri discant?

But meekness responds:

Sed mansuetudo respondet:

Rather than follow this conviction of yours, one should follow the injunction of the apostle Paul, who admonished his beloved disciple about this when he said: “Do not rebuke a senior, but exhort him as a father, exhort your juniors as brothers, old women as mothers, young women as sisters in all charity.” (1 Tim. 5) And again: “Reprove, urge, rebuke, with all long-suffering and doctrine.” (2 Tim. 4) The evil of harshness, on the other hand, is clearly destructive, it harms those placed under you, and it doesn’t profit them at all. Rather, it very regularly happens that when they feel provoked they even scorn a rebuke that proceeds from charity, and they throw spears of contempt against wholesome words. Wisdom cautions against this, saying: “He who rebukes a scorner does injury to himself” (Prow. 9) On the other hand, regarding the man who profits someone by scolding him, it says: “Rebuke a wise man, and he will love you.” (Ibid.) For that reason it is written: “My son, adorn your soul by your meekness.” (Eccl. 10). And the Apostle says: “If a man has been overtaken in some sin, you who are spiritual, instruct him in a spirit of tenderness.” (Gal. 6) And the same Apostle, teaching bishops, says: “Let them show themselves as meek towards all.” (2 Tim. 2)

Non tua in hujusmodi persuasio, sed apostoli Pauli sequenda est praeceptio, qui de hoc dilectum discipulum admonuit, dicens: Seniorem ne increpaveris, sed exhortare ut patrem, juniores ut fratres, anus ut matres, adolescentulas ut sorores in omni castitate (I Tim. V). Et rursum: Servum, inquit, Domini non oportet litigare, sed mansuetum esse ad omnes, aptum ad docendum, patientem, modeste corrigentem eos qui diversa sentiunt (II Tim. II). Rursumque: Argue, hortare, increpa in omni longanimitate et doctrina (II Tim. IV). Quod videlicet asperitatis malum perniciosum est, subditis ^[1065A] nocet, minusque proficit: immo saepius contingit, ut etiam charitatis correptionem exacerbati spernant, et contra salutaria verba despectionis emittant jacula. Quod per Sapientem cavetur dum dicit: Qui arguit derisorem, ipse sibi facit injuriam (Prov. IX). Econtra vero de illo qui per increpationem proficit, dicit: Argue sapientem, et diliget te (Ibid.). Idcirco scriptum est: Fili, in mansuetudine tua honora animam tuam (Eccl. X); et Apostolus inquit: Si praeoccupatus fuerit homo in aliquo delicto, vos qui spirituales estis, instruite hujusmodi in spiritu lenitatis (Galat. 6), et idem apostolus episcopos docens ait: Ut ostendant se mansuetos ad omnes (II Tim. II).

Chapter 11

CAPUT XI

Being puffed up says:

. Tumor dicit:

You have as your witness God in heaven; let it be of no concern to you what men on earth suspect about you.

^[1065B] Testem habes Deum in coelis, non tibi sit curae quid de te suspicentur homines in terris.

But humble lowering responds:

Sed humilis dejectio respondet:

One should not give an occasion for slandering, nor cause suspicion that could lead to whispering. But if such suspicions are present, let your deeds be manifested to your slanderers, that they may be corrected. But if such things are absent, your deeds should be concealed with humble insistence. For the Apostle admonishes us to give no occasion to an adversary to revile us. (1 Tim. 5) He has also detested this very thing in those who, while bearing the name of Christian, used to recline to eat in an idol temple, and even though they were eating the sacrificed things as harmless food, since they considered the idol to be nothing, nevertheless through this deed they were drawing the weak consciences of the brethren toward the impious ceremonies of idols. (1 Cor. 8) Therefore he says: “Be without offense to the Jews and Gentiles, and to the Church of God.” (1 Cor. 10)

Non est danda occasio detrahendi, non susurrandi suspicio: sed si adsunt, detractoribus tua facta ut corrigantur manifestanda: aut certe si desunt, humili protestatione dissimulanda sunt. Quoniam Apostolus admonet, nullam occasionem dare adversario maledicti gratia (I Tim. V). Quod etiam in illis detestatus est, qui Christiano nomine censiti, in idolio recumbebant, et quamquam ipsi idolum pro nihilo ducentes, immolata quasi innoxios cibos sumerent, infirmas tamen fratrum conscientias per hoc factum ad nefandos idolorum ritus trahebant ^[1065C] (I Cor. VIII). Idcirco inquit: Sine offensione estote Judaeis et gentibus, et Ecclesiae Dei (Ibid.).

Chapter 12

CAPUT XII.

Sadness says:

Tristitia dicit:

How can you rejoice, when you undergo such evils from your neighbour? Ponder repeatedly, with what sadness of heart all those people should be looked at, who are turned against you with such gall of bitterness.

Quid habes unde gaudeas, cum tanta mala a proximo sustineas? Perpende quo animi moerore omnes intuendi sint, qui in tanto contra te amaritudinis felle versantur.

But spiritual joy responds:

Sed spirituale gaudium respondet:

I have learned that sadness is a twin; indeed, I have experienced two sadnesses of heart — one which works salvation (2 Cor. 7), and the other which devises destruction; one which draws to penitence, the other which conducts one to despair. You seem to discern one of them, but it’s the one which only brings about death. One should not be saddened in the things which you propose; on the contrary, you should rather rejoice in the things which you still do not understand. And so the Lord, the unfailing giver of joy, has said: “When men persecute you, and say all evil against you, falsely, on my account, rejoice on that day and leap for joy; for behold, your reward is great in heaven.” (Matt. 5) Remember that the Apostles, who personified the peaks of our religion, were going from the presence of the council rejoicing because they were considered worthy to suffer insult for the name of Jesus (Acts 5). Therefore there should be no room in afflictions for grief, since such an overflowing abundance of joy succeeds them.

Geminam esse tristitiam novi, immo duas cordis tristitias expertus sum: unam scilicet quae salutem operatur (II Cor. VII), alteram vero quae machinatur perniciem: unam quae ad poenitentiam trahit, alteram quae ad desperationem perducit. Tu quidem ^[1065D] unam ex illis dignoscere videris, sed illam quae mortem omnino operatur. Non est igitur in his quae suades contristandum, sed econtra magis gaudendum in his quae necdum intelligis. Unde et Dominus perennis dator gaudii dixit: Cum persecuti vos fuerint homines, et dixerint omne malum adversum vos, mentientes propter me, gaudete in illa die, et exsultate: ecce enim merces vestra multa est in coelis (Matth. V). Memento quia apostoli, nostrae religionis culmina, ibant gaudentes a conspectu concilii, quoniam digni habiti sunt pro nomine Jesu contumeliam pati (Act. V). Nullus ergo in afflictionibus moeroris locus esse debet, cum eis tanta laetitiae exuberantia succedat.

Chapter 13

CAPUT XIII.

Dullness or laziness says:

Torpor vel ignavia dicit:

Are you always pursuing continual reading and daily study of the Scriptures? You’ll get cataracts or inflammation of the eyes. If you keep pouring out tears, you’ll lose the very light of your eyes. If you stay up late to pay off the day’s task of psalms, you’ll go mad. If you exhaust yourself with daily labour, when will you rise for spiritual work?

^[1066A] Continuae lectioni ac diuturno Scripturarum studio semper insistis? Oculorum ophthalmiam vel lippitudinem incurres. Si indesinenter lacrymas fundis, ipsum etiam oculorum lumen amittes. Si, protelatis vigiliis, psalmorum pensum persolvis, capitis insaniam incides. Si quotidiano labore te conficis, ad opus spiritale quando consurges?

But diligence and unwearied virtue responds:

Sed industria, indefessaque virtus respondet: Quid

Why, O man, do you propose for yourself such a long stretch of time to accomplish good things? Do you really know if you will be living tomorrow? Or rather, do you knοw if you will pass even one hour in this life? (Jam. 4) Or has it perhaps slipped from your mind that the Saviour says in the gospel: “Keep watch, because you do not knοw either the day or the hour”? (Matt. 25) Therefore, shake off the slothfulness of dullness, and always remember that it is not the lukewarm, nor the soft, nor the lazy, but the violent, and those using force, as the Saviour says, who will storm and pillage the kingdom of heaven. (Matt. 11)

tibi, o homo, ad bona perficienda tam longa temporum proponis spatia? Numquid scis si crastina vivas die? immo etiam si vel unam in hac vita peragas horam (Jacob. IV)? An forte mente excidit quod Salvator in Evangelio dicit: Vigilate, quia ^[1066B] nescitis diem neque horam (Matth. XXV)? Quapropter discute torporis inertiam, semperque memento quia regnum coelorum non tepidi, non molles, non desides, sed violenti, vimque facientes, ut inquit Salvator, diripiunt illud (Matth. XI).

Chapter 14

CAPUT XIV.

Restless wandering says:

Evagatio inquieta dicit:

If you believe that God is everywhere, why do you stay in one single place, a place where such bad things are done? Why don’t you instead move to other places?

Si Deum esse ubique credis, cur unum singulariter locum, quo tanta mala perpetrantur, custodis, et non potius ad alia transis?

But stability responds:

Stabilitas vero respondet:

If it is as you say, and you admit that God is everywhere, then there is no reason to desert this place, seeing that even here, God is present. “But,” you will say, “I see a better place, I’m going to find a better place.” But I answer, will you find a better place, or perhaps even a place like that which the devil and his angel and man lost? Be mindful that the first angel fell from heaven (for so it is written: “I saw Satan falling like lightning from heaven” (Luke 10)), and the first man, having been expelled from paradise, arrived at the hardship of this life (Gen. 3). Notice that Lot, a man tested by the deeds of evil men, was holy in the midst of Sodomites (Gen. 19), but on the mountain, sluggish in his security, and having been made drunk, he sinned with his daughters. This weariness that leads to wandering has yet another manifestation when it draws those who are still persevering in their exercise to abandon spiritual things, or it entangles them in earthly business, or it takes care to occupy them with the most worthless things — acting against the dictum of the Apostle who said, “No one doing military service for God entangles himself with worldy affairs, since his aim is to satisfy the one who enlisted him.” (2 Tim. 2), and again, “Pray without ceasing, giving thanks in all things.” (1 Thess. 5)

Si ita est ut asseris, quia ubique esse Deum fateris, ergo nec iste locus deserendus est, quem fugere appetis: quia et in ipso Deus est. Verum, inquies, meliorem inquiro, meliorem invenio. Sed respondeo: ^[1066C] Numquid meliorem, aut saltem qualem diabolus et angelus ejus atque homo perdidit, invenies locum? Memor esto itaque quia primus angelus de coelo corruit (sic namque scriptum legitur (Luc. X): Videbam Satanam sicut fulgur de coelo cadentem), et primus homo de paradiso expulsus ad aerumnam hujus saeculi devenit (Gen. III). Attende quia Lot exercitio malorum probatus, inter Sodomitas sanctus fuit (Genes. XIX): in monte vero securitate torpens, inebriatus cum filiabus peccavit (Ibid.). Hoc vagationis taedium adhuc alteram speciem addit, dum quosdam etiam in suo exercitio perseverantes a spiritualibus retrahit, vel terrenis negotiis implicat, vel rebus vilissimis satagit occupare: contra dictum Apostoli agens, qui ait: Nemo militans Deo, ^[1066D] implicat se negotiis saecularibus, ut ei placeat, cui se probavit (II Tim. II), et rursum: Sine intermissione orate, in omnibus gratias agite (I Thess. V).

Chapter 15 

CAPUT XV.

Despair says:

Desperatio dicit:

Think of what you have committed against God and against your own soul, how many times you have done so, how grave the sins, how numberless the offences — yet you still haven’t changed your life for the better, nor have you profitably corrected your manner of life to this day. For look, as you can see, you are always held bound by evil custom. You strive to rise, but you fall again, weighed down by the weight of sins. So what can be done for you when, concerning the past, certain damnation hangs over you, and concerning the present, no conversion is helping your situation, since you are not giving up the pleasures of temporal things and you’re kept back from pursuing the promises of the future age?

Quae et quanta in Deum et in animam tuam commisisti, quam gravia crimina, quam innumera delicta, et in melius nec jam vitam mutasti, nec conversationem utiliter hactenus correxisti. Ecce enim, ut cernis, mala semper consuetudine obligatus teneris. Conaris exsurgere, sed peccatorum pondere praegravatus relaberis. Quid ergo tibi agendum, quando de praeteritis certa damnatio imminet, de praesentibus emendatio nulla succurrit, nisi ut non omittas ^[1067A] temporalium rerum voluptates, dum futuri saeculi promissiones consequi retardaris.

But the confidence of hope responds:

Sed spei fiducia respondet:

If we’re discussing capital crimes, look at David, who was guilty at the same time of adultery and murder. He is described as freed from the jaws of hell by the mercy of the Lord (1 Kg. 2). Look at the most shameless Manasses, the most impure and defiled of all sinners, who through penance returned from death to life. (2 Chr. 33) Look at a woman in the city who was a sinner, defiled with innumerable filthy sins, running anxiously to the font of piety and watering the feet of the Lord with tears, wiping them with her hair, and kissing them devotedly and richly anointing them with ointment. She merited to be totally washed clean. (Lk. 7) She finally heard, “Your sins are forgiven you,” and “your faith has saved you, go in peace.” (Ibid.) Look at Peter, bound by the chains of his triple denial, who loosened the knots of his fall through the most bitter tears (Lk. 22). Look at the thief, condemned to death due to sedition and shedding fraternal blood; in one moment of time, and by one utterance of a confession, he went from the cross over to paradise. In short, it was said to him: “Today you will be with me in paradise.”

Si de capitalibus delictis agitur: ecce David adulterio simul et homicidio reus, de inferni faucibus Domini misericordia describitur liberatus (I Reg. XII). Ecce impudentissimus Manasses, peccatorum omnium impurissimus ac sordidissimus, per poenitentiam de morte ad vitam rediit (II Paral. XXXIII). Ecce mulier in civitate peccatrix innumeris peccatorum sordibus inquinata, ad pietatis fontem anxia currens, Dominique vestigia lacrymis rigans, capillis detergens, deosculansque et unguento perungens, ablui tota meruit (Luc. VII). Denique audivit: Remittuntur tibi peccata; et: Fides tua te salvam fecit, ^[1067B] vade in pace (Ibid.). Ecce Petrus negationis trinae vinculis adstrictus, amarissimis lacrymis nodos prolapsionis suae resolvit (Luc. XXII). Ecce seditione simul et fraterni effusione sanguinis latro mortis damnationis obnoxius, uno temporis momento, unaque confessionis voce, de cruce ad paradisum transiit. Denique dictum est ei: Hodie mecum eris in paradiso (Luc. XXIII).

(Lk. 23) Truly, this is a most beautiful example of aspiring for conversion. For this thief is so quickly freed on the way, so that grace may show itself to be more abundant than his prayer. Look at Saul, persecuting the Church, killing many for the name of Christ, and practically wet with the blood of the holy martyrs, and finally converted by the voice of the Lord; he was made an apostle and named a vessel of election. (Acts 9) Therefore, where so many and such great examples precede us, do not let evil conversations give room for desperation, since it has also already been written: “When a sinner turns from his wickedness and does judgement and justice, he himself shall live in them.” (Ez. 33) And in another place: “Do I will the death of the wicked, says the Lord, as much as that he turn from his evil way, and live?” (Ez. 18) But concerning one’s manner of life being not at all changed for the better, what else may I answer but this: what someone has not done yesterday, he may do today. Nor let him put off correction from day to day, while he doesn’t know if he has even one day of correction left, and let him ever say in the morning and evening, for the gifts he has received from above, while at the same time resisting base habits: “Behold, now I have begun, this is the exchange of the right hand of the Most High.” (Ps. 16)

Pulcherrimum profecto affectandae conversionis exemplum. Nam tam cito latro in venia relaxatur, ut uberior appareat gratia, quam precatio. Ecce Saulus Ecclesiam Dei persequens, multos pro nomine Christi perimens, et madidus pene totus sanctorum martyrum cruore, Domini tandem voce conversus, apostolus factus est, et vas electionis nuncupatus (Act. IX). Ubi ergo tot tantaque exempla ^[1067C] praecedunt, non dent locum desperationi mala colloquia, cum et jam scriptum sit: Cum conversus fuerit peccator ab iniquitate sua, et fecerit judicium et justitiam, in ipsis ipse vivet (Ezech. XXXIII). Et in alio loco: Numquid voluntate velim mortem iniqui, dicit Adonai, quantum ut convertatur ille a via sua mala, et vivat? (Ezech. XVIII.) De conversatione vero in melius nequaquam mutata quid aliud respondeam, nisi ut quod heri quisque non egit, hodie agat? Nec conversionem differat de die in diem, dum nescit si vel unam correctionis habeat diem: semperque pro muneribus desuper acceptis, pravae consuetudini resistens, dicat mane vesperi: Ecce nunc coepi, haec commutatio dexterae Excelsi (Ps. LXXVI).

Chapter 16

CAPUT XVI.

Desire for possessions says:

Cupiditas dicit:

It is certainly no fault on your part that you desire to possess certain things, because it’s not that you desire to multiply possessions; it’s that you fear to be in need. And what someone else wrongly holds on to, you yourself actually value in a more worthy way.

^[1067D] Certe sine culpa es quod quaedam habenda concupiscis quia non multiplicare appetis, sed egere pertimescis: et quod male alius retinet, ipse melius expendis.

But contempt of the world responds:

Sed mundi contemptus respondet:

Those things are not procured without danger or stumbling, even among men of the world. For the more a man begins to have, the more he desires to have. And it actually happens that in his desires he still can’t find any way of having, while at the same time he rushes to be a slave to the innumerable cares of this age. For as Scripture says: “The one who desires silver will not be filled with silver.” (Eccl. 5)

Ista laeta hujus saeculi a nemine sine periculo vel offensione procurantur: quia quanto quisque plus habet, tanto amplius habere concupiscit: fitque ut modum habendi invenire nequeat, dum innumeris hujus saeculi curis deservire festinat. Ut enim ait Scriptura: Diligens argentum non implebitur argento (Eccl. V).

Of course, this desire of having, always drinking and always thirsty, never fulfilling one’s desire, how much this is to be despised, the Apostle Paul shows, saying, “And avarice, which is the service of idols.” (Col. 3) And the same Apostle explains how harmful to the soul and opposed to salvation this is, when he says, “Those who want to become rich fall into temptation and a snare and many useless and harmful desires, which submerge men into death and destruction.” (1 Tim. 6) The wise man himself says how the covetous man is to be despised, when he says, “Nothing is more wicked than the covetous man.” (Eccl. 10) Likewise, St. James reveals how harmful the accumulation and heaping up of riches is, saying, “Come now, you rich, weep, wailing in your miseries which will come upon you. Your riches are rotten, and your clothing is consumed by moths. Your gold and your silver take on rust, and their rust will be as a testimony to you, and it shall eat your flesh like fire.” (Jam. 5) But neither did our Redeemer want to pass over the evil of this despicable desire for possessions, and He explains how fatal it is when He says, “How _difficult it is for those who have riches to enter the kingdom of heaven!” (Mark 10) And in another place: “ It is easier for a camel to go through the eye of a needle, than for a rich man to enter the kingdom of heaven.” (Matt. 19) Therefore, if the desire of worldly things is to such an extent explained as dangerous for all, how much more fatal is it for those who are of the portion of the Lord, who have renounced the world, who in habit and way of life have already ceased to be secular? To this point the words of the Redeemer especially aim, namely that the pernicious sickness of avarice may be destroyed, when He says: “Do not be sollicitous for your lives, what you may eat, nor for your body, what you would wear. For the nations of the world seek all these things.” (Lk. 12) And in another place He adds: “But seek first the kingdom of God, and His righteousness, and all these things will be added to you.” (Matt. 6) Oh how blessed, how secure, how worthy of being embraced is this word. For no one in this life is as secure as he who desires nothing beyond Christ, and truly possesses Him. For he is shown to have all the things which are considered necessary for a man, under this one possession, as Paul the most rich poor man said: “Having nothing, and yet possessing all things.” (2 Cor. 6) All things, he says, which doesn’t mean superfluous things, but things which are necessary to human life. And he confirms and explains this in another place, when he says: “Having food and clothing, with these let us be content.” (1 Tim. 6) But perhaps you will say,

Haec nimirum habendi cupiditas ^[1068A] semper bibens, et semper sitiens, numquam desiderium suum implens, quam sit detestanda, Paulus apostolus indicat, dicens: Et avaritia, quae est simulacrorum servitus (Coloss. III). Quae quam sit animae noxia, salutique contraria, idem apostolus exponens ait: Qui volunt divites fieri, incidunt in tentationem et laqueum, et desideria multa inutilia et nocua, quae demergunt homines in exitium et interitum (I Tim. VI.). Quam sit vero detestandus avarus, ipse Sapiens denuntiat cum dicit: Avaro quidem nihil iniquius (Eccl. X) Quam sit item noxia divitiarum accumulatio, acervatioque, sanctus Jacobus aperit, dicens: Agite nunc, divites, plorate, ululantes in miseriis vestris quae advenient vobis. Divitiae vestrae putrefactae sunt, et vestimenta vestra ^[1068B] a tineis comesta sunt. Aurum et argentum vestrum aeruginem traxit, et aerugo eorum in testimonium vobis erit, et manducabit carnes vestras sicut ignis (Jacob. V). Sed nec Redemptor noster praeterire silentio voluit hujus execrabilis cupiditatis malum, quod quam sit exitiale, explicat dum ait: Quam difficile qui pecunias habent, in regnum Dei introibunt (Marc. X). Et alibi: Facilius est camelum per foramen acus transire, quam divitem intrare in regnum coelorum (Matth. XIX). Si igitur saecularium rerum cupiditas adeo periculosa proponitur omnibus, quanto magis illis qui de sorte Domini sunt, qui saeculo renuntiarunt, qui habitu et conversatione jam saeculares esse desierunt, exitialis erit? Huc specialiter Redemptoris tendunt verba, ut perniciosus ^[1068C] destruatur avaritiae morbus, quibus ait: Nolite solliciti esse animae vestrae quid manducetis, neque corpori quid induamini. Haec enim omnia gentes mundi quaerunt (Luc. XII): et alibi subjungit: Quaerite autem primum regnum Dei, et justitiam ejus: et haec omnia adjicientur vobis (Matth. VI). O quam beata, o quam secura, o quam amplectenda sententia. Nullus enim in hac vita ita securus est, ut ille qui nihil praeter Christum appetens, ipsum possidet. Cuncta namque quae homini necessaria aestimantur, sub hac possessione ipse probatur habere, sicut Paulus ditissimus pauper dicebat: Tamquam nihil habentes, et omnia possidentes (II Cor. VI). Omnia, inquit, hoc est non superflua utique, sed vitae humanae necessaria, ipso confirmante ac explicante ^[1068D] alibi, dum dicit: Habentes alimenta, et quibus tegamur, his contenti simus (I Tim. VI).

“The reason more things should be possessed by those who are called to the portion of the Lord, is so that they may bequeath them them to the poor of Christ in a better way than regular people do.” And I agree, but this is for prelates, not for subjects who have been especially taught by the example of the wife of Lot, who, while departing from Sodom looked back, and having been turned into a pillar of salt, breathed out her spirit. (Gen. 19) And so Christ also announces that such a thing is to be guarded against, saying, “No one, putting his hand to the plough and looking back, is fit for the kingdom of God.” (Lk. 9) To this point, Peter says: “It was better for them not to know the way of justice, than after knowledge, to turn backwards from that which has been handed down to them by the holy commandment.” (2 Pet. 2) For the true saying applies to them: “The dog having returned to his vomit, and the washed pig to the mire.” (Prow. 26) This sickness of avarice is restrained best when a man continually meditates upon the day of death, when a man considers how after a little while he will be in the tomb. This certainly remained fixed in the memory of that man who said, “Man is rottenness, and the son of man a worm.” (Job 25) These things did not recede from the heart of him who taught, “In all your speech remember your last end, and you will not sin forever.” (Eccl. 7) What do I ask for at that time? What can stored up riches do for me at that time? (Ibid. 5) Hear what holy Job says of these things: “Naked I came from my mother’s womb, and naked shall I return there.” (Job 1) Hear what the Apostle also says, “We brought nothing into this world, but neither can we take anything out.” (1 Tim. 6)

Sed forte dices: Ideo iis qui in sortem Domini vocati sunt, plura habere contingit, ut melius ab ipsis quam a popularibus, erogentur Christi pauperibus. Et iis ego consentio, sed praelatis, non autem subjectis, quos maxime illud mulieris Lot exemplum docuit, quae dum post tergum a Sodomis exiens respexit, in statuam salis conversa, spiritum efflavit (Genes. XIX). Unde et Christus tale quid praecavendum denuntiat, dicens: Nemo mittens manum suam ad aratrum, et respiciens retro, aptus est regno Dei (Luc. IX). Hinc Petrus ait: Melius erat illis non cognoscere viam justitiae, quam post agnitionem retrorsum ^[1069A] converti ab eo quod traditum est illis sancto mandato (II Pet. II). Contingit enim eis illud veri proverbii: Canis reversus ad vomitum suum, et sus lota in volutabro luti (Prov. XXVI). Qui nimirum avaritiae morbus nunquam melius compescitur, nisi cum dies mortis sine intermissione meditatur, cum qualis post modicum in sepulcro futurus sit homo considerat. Hoc certe fixum manebat in illius memoria, qui dicebat: Homo putredo, et filius hominis vermis (Job. XXV). Haec ab illius corde non recedebant, qui docebat: In omnibus sermonibus tuis memorare novissima tua, et in saeculum non peccabis (Eccl. VII). Quid tunc rogo, quid tunc divitiae conservatae proderunt (Ibid., V)? Audi quid sanctus Job de iis dicat: Nudus egressus sum de utero matris ^[1069B] meae, nudus et revertar illuc (Job. I). Audi quid et Apostolus: Nihil intulimus in hunc mundum, sed nec auferre quid possumus (I Tim. VI).

Chapter 17

CAPUT XVII.

Love of self says:

Amor sui dicit:

If you give what you possess to the needy, how will you be able to properly nourish yourself and those who are subject to you?

Si ea quae possides, indigentibus tribuis unde te tibique subjectos, absque penuria vel cum dignitate alere valebis?

But love of God responds:

Sed amor Dei respondet:

If you keep to the way of the Apostle in this matter, you will be able to accomplish both. For with this way in mind, he says to the Corinthians: "If the will is prompt, from that which it has it is accepted, not according to what it does not have. For it is not so that others may have relief and you have tribulation, but out of equality. In the present time, let your abundance supply their need, that there may be equality, (2 Cor. 8) as it is written: He who has much has not had too much, and he who has a little has not had too little.” (Ex. 16) From this also, the just Tobias admonishes his beloved offspring, saying: “If you have little, do not fear to give alms according to your means.” (Tob. 4) From this also, the incarnate Truth teaches: “But give what is left as alms, and behold, all things are clean for you.” (Lk. 2) Hear also what is written: “Judgement will be without mercy to him who has not shown mercy.” (Jam. 2) The prophet warns against this, saying, “Break your bread for the hungry and bring the poor without shelter into your own home. If you see a naked man, cover him, and do not look away from the household members of your own seed.” (Is. 58) Remember what happened to the rich man dressed in purple, who was condemned not because he took what belonged to another, but because he did not give his own things to a poor needy man; and when he was placed in hell, he got to the point of asking for the least things, this man who had refused to give little things here. (Lk. 16) Notice also what the judge of heaven will say to those placed at his left: “Go, you cursed, into the eternal fire, which has been prepared for the devil and his angels. For I was hungry and you did not give me to eat, etc.” (Matt. 25). In that place, these things are enumerated in a terrible way.

Si apostoli modum in hac parte tenueris, utrumque perficere valebis. Hinc enim idem ipse ad Corinthios ait: Si voluntas voluntas prompta est, secundum id quod habet, accepta est, non secundum id quod non habet. Non enim ut aliis sit remissio, vobis autem tribulatio, sed ex aequalitate. In praesenti tempore ^[1069C] vestra abundantia illorum inopiam suppleat, ut et illorum abundantia vestrae inopiae sit supplementum, ut fiat aequalitas (II Cor. VIII), sicut scriptum est: Qui multum, non abundavit, et qui modicum, non minoravit (Exod. XVI). Hinc et Tobias justus prolem dilectam admonet, dicens: Quemadmodum tibi fuerit, secundum multitudinem fac ex eis eleemosynam: si paucum tibi fuerit, juxta paucum ne timeas facere eleemosynam (Tob. IV). Hinc quoque incarnata veritas docet: Verumtamen quod superest, date eleemosynam, et ecce omnia munda sunt vobis (Luc. II). Audi quoque quod scriptum est: Judicium sine misericordia illi qui non fecerit misericordiam (Jacob. II). Quo contra propheta admonet, dicens: Frange esurienti panem tuum, et pauperes ^[1069D] sine tecto induc in domum tuam: si videris nudum, operi eum, et a domesticis seminis tui ne despexeris (Isai. LVIII). Memento quid purpurato diviti contigerit: qui non ideo damnatus est quod aliena tulerit, sed quod egenti pauperi sua non tribuerit: et in inferno positus ad petenda minima pervenerit, qui hic parva negavit (Luc. XVI). Quid etiam ad sinistram positis judex coeli dicturus sit, attende: Ite, inquit, maledicti, in ignem aeternum, qui paratus est diabolo et angelis ejus. Esurivi enim, et non dedistis mihi manducare (Matth. XXV), et caetera, quae ibi terribiliter enumerantur.

Chapter 18

CAPUT XVIII.

Theft and fraud, however diverse be their degree of speech, nevertheless say one thing:

Furtum et fraus, quamquam diversum gradum habeant locutionis, unum est tamen quod dicunt.

For theft says:

Furtum enim dicit:

If you do not take what is anther’s, you will not be able to be either rich or even have enough, just out of your own possessions.

^{[1069D] [1070A]} Si aliena non tollis, ex proprio vel dives vel sufficiens esse non vales.

And fraud says:

Fraus vero dicit:

If you record all that has been entrusted to you, without diminishing anything, and decide that not even a bit should be left aside for you, how will you ever think of your own profits, or how will you please your friends and those of your own household?

Si cuncta quae tibi sunt commissa, illibata consignes, et nec modicum quidem tibi reservandum existimes, unde vel propriis utilitatibus consules, vel amicis et domesticis placebis?

But simplicity responds to both:

Sed simplicitas ad utrumque respondet:

It is better to be poor and in need, and to please none with a gift, than to injure or defraud someone by theft. For he who unjustly takes what belongs to others, in whatever way, closes the entrance of the kingdom of heaven to himself. And so Paul, the eminent preacher, reproved certain people, saying, “But you injure and defraud; and you even do it to brethren. Or do you not know that the wicked will not possess the kingdom of God?” (1 Cor. 6) And so, among the rest, he adds: “Neither thiefs, nor avaricious, nor drunkards, nor blasphemers, nor snatchers shall possess the kingdom of God.” (Ibid.) Therefore, theft and fraud exclude a man from the kingdom of God, and for that reason they are to be absolutely avoided.

Melius est pauperem esse et indigere, nullique ex dato placere, quam aliquem furto laedere vel fraude. Qui enim aliena quolibet modo injuste praeripit, ipse sibi regni coelestis aditum claudit. Unde Paulus praedicator egregius quosdam redarguit, dicens: ^[1070B] Sed vos injuriam facitis et fraudatis: et hoc fratribus. An nescitis quia iniqui regnum Dei non possidebunt (I Cor. VI)? Atque inter caetera subjungit: Neque fures, neque avari, neque ebriosi, neque maledici, neque rapaces regnum Dei possidebunt (Ibid.). Furtum igitur et fraus a Dei regno hominem excludunt, idcirco vitanda sunt prorsus.

Chapter 19

CAPUT XIX.

Misleading information and lying also say one thing. For misleading information is brought about by cleverness, but a lie is brought about by a simple word.

Fallacia atque mendacium et ipsa unum dicunt. Nam fallacia fit ingenio, mendacium autem simplici verbo.

Therefore, misleading information says:

Fallacia ergo dicit:

To bring forth one example out of many, when in not giving you seek to fool somebody, hinder the request by saying, “Here you go, this is what I’m able to give you,” at the same time concealing in your heart what you really have, either so that you may keep it for yourself, or, if you want, give it to another.

Ut ex multis unum proferamus exemplum, cum in non dando aliquem illudere quaeris, in petendo moras innectas, jam habeo inquiens quod tibi tribuere possum: celans utique in corde quod habes, ^[1070C] vel ut tibi conserves, vel ut alii, si voluntas inest, tribuas.

Lying says:

Mendacium dicit:

What you ask for, I don’t have at all (though he in fact has it). This is how lying tricks the one who is requesting something: not with skillful cleverness, as misleading information does, but with a simple word of denial.

Omnino quod postulas non habeo (licet illud habeat). Non ergo artificioso ingenio sicut fallacia, sed simplici negationis verbo mendacium poscentem frustratur.

But truth responds to both:

Sed veritas ad utrumque respondet:

It is not necessary to deceive anyone, neither with skillful cleverness, nor with a simple word, because no matter what method of skill someone uses to lie, he sins if he does so. For it is written: “The mouth which lies slays the soul.” (Wis. 1) Plus, it is said: “And for all liars, their lot will be in the lake of burning fire and sulphur, which is the second death.” (Rev. 21)

Nec artificioso ingenio, nec simplici verbo oportet decipere quemquam, quia quolibet artis modo mentiatur quis, peccat; scriptum est enim: Os quod mentitur, occidit animam (Sap.). Insuper dicitur: Et omnibus mendacibus pars illorum erit in stagno ignis ardentis et sulphuris, quod est mors secunda (Apoc. XXI).

Chapter 20

CAPUT XX.

Gluttony of the stomach says:

Ventris ingluvies dicit:

God made all things clean to eat, and he who refuses to be satisfied with food — isn’t he rejecting a gift which has been granted?

^[1070D] Ad esum Deus munda omnia condidit, et qui saturari cibo respuit, quid aliud quam muneri concesso contradicit?

But pure frugality and simple economy responds:

Sed pura fragilitas et simplex parcimonia respondet:

One of these things you say is true. For, lest man perish from hunger, God created all things clean. But lest he exceed the measure of eating, He commanded abstinence. (Gen. 1) For among its other evils, Sodom perished by its satiety, as the Lord says, who speaks about Jerusalem through the prophet, saying, “This is the iniquity of Sodom your sister; pride in her satiety of bread.” (Ez. 16) For this reason, just as a sick man goes to a doctor, so too should someone draw near to eat at banquets, not desiring pleasure in them, but satisfying necessity. That is why the Truth warns us in the Gospel: “Watch yourselves, that your hearts not be weighed down in dissipation and drunkenness.” (Lk. 21) On the other hand, regarding the insatiable appetite of some people, the Apostle says: “For many walk, about whom I was often talking to you but now I say it with tears, as enemies of the cross of Christ, whose end is destruction, whose God is the stomach, and whose glory is in things to be ashamed of, who have their taste for earthly things.” (Phil. 3) And in another place he says: “Food is for the stomach, and the stomach for food, but God will destroy both the one and the other.” (1 Cor. 6) To sum up, you will fully evade this cause of ruin and gluttony of the stomach, when, while taking from feasts, you not only maintain frugality, that is, getting your refreshment while remaining a little hungry, but if you also reject more dainty and pleasant banquets except out corporal necessity and the reception of guests.

Unum horum quae dicis, verum est. Nam ne homo fame periret, omnia Deus ad esum munda creavit: sed ne comedendi mensuram excederet, abstinentiam imperavit (Gen. I). Nam inter caetera sua mala saturitate Sodoma periit, Domino attestante, qui de Hierusalem per prophetam loquitur, dicens: Haec iniquitas Sodomorum sororis tuae, superbia in saturitate panum (Ezech. XVI). Quapropter sicut aeger ad ^[1071A] medicinam, sic ad sumendas dapes quisque debet accedere, non voluptatem in illis appetens, sed necessitati satisfaciens. Hinc veritas per Evangelium monuit: Attendite, inquit, vobis ne forte graventur corda vestra in crapula et ebrietate (Luc. XXI). Econtra vero de insatiabili aliquorum voracitate Apostolus dicit: Multi enim ambulant, quos saepe dicebam vobis, nunc vero et flens dico, inimicos crucis Christi, quorum finis interitus, quorum Deus venter est, et gloria in pudendis ipsorum qui terrena sapiunt (Philip. III); et alibi: Esca ventri, et venter escis: Deus autem et hunc, et has destruet (I Cor. VI). Denique hanc labem ventrisque ingluviem ille plene eludit, qui in sumendis dapibus non solum parcimoniam custodit, hoc est, refectionem ^[1071B] semper esuriens consummat, verum etiam accuratiores simul et suaviores epulas, excepta corporis necessitate et hospitum susceptione, contemnit.

Chapter 21 

CAPUT XXI.

Silly jolly says:

Inepta laetitia dicit:

Why do you hide the joy of your soul within? Go out in public with glee. Say something outside that will make you or your neighbour laugh. Make them joyful with your jolly.

Ut quid animi gaudium intus abscondis? Egredere in publicum laetus: dic aliquid foris unde vel tu vel proximi rideant: fac eos laetos tua laetitia.

But wise joy and moderate sorrow responds:

Sed sapiens gaudium, moderatusque moeror respondet.

Where does such jolly come to you from? You haven’t conquered the devil, have you? You haven’t arrived from exile to the homeland, have you? You haven’t received some security concerning your election, have you? Or perhaps has the Lord’s saying passed out of your memory: “The world will rejoice and you will be sorrowful, but your sorrow will be turned into joy.” (Jn. 16) Or perchance has it fallen out of your mind what He says in another place: “Woe to you who laugh now, for you will mourn and weep.” (Lk. 6) And what is said through holy Solomon: “Laughter is mixed with sorrow, and the limits of joy go into mourning.” (Prow. 14) And on the other hand what is taught through the Gospel: “Blessed are they who mourn, for they shall be comforted.” (Matt. 5) And again what is said through Solomon: “For the just and the wise, and their works, are in the hand of God; and a man does not know if he is worthy of love or hate, but all things are kept for the future, since they are uncertain.” (Eccl. 9) Therefore, suppress foolish joyousness, because you have not yet escaped penal hardship. Don’t people consider that man insane who endeavors to rejoice when he is enclosed in the darkness of prison?

Unde tibi tanta contingit laetitia? Numquidnam diabolum vicisti? Numquidnam poenas inferni evasisti? Numquidnam de exilio ad patriam pervenisti? Numquidnam de tua electione securitatem aliquam accepisti? An forte in oblivionem tibi venit quod Dominus dicit: Mundus gaudebit, vos vero ^[1071C] constristabimini, sed tristitia vestra vertetur in gaudium (Joan. XVI)? An forte animo excidit quod idem alibi dicit: Vae vobis qui ridetis nunc, quia lugebitis et flebitis (Luc. VI)? Et quod per sanctum Salomonem dicitur: Risus dolore miscebitur, extrema autem gaudii in luctum vadunt (Prov. XIV)? Et econtra quod per Evangelium docetur: Beati qui lugent, quoniam ipsi consolabuntur (Matth. V)? Rursumque quod per Salomonem dicitur: Quoniam justi et sapientes, et opera eorum in manu Dei: et nescit homo utrum amore vel odio dignus sit, sed omnia in futurum reservantur incerta (Eccl. IX). Comprime ergo inanem laetitiam, quia necdum evasisti poenalem aerumnam. Nonne apud homines insanus is aestimatur, qui carceralibus tenebris gaudere ^[1071D] conatur reclusus?

Chapter 22

CAPUT XXII.

Excessive talking says:

Multiloquium dicit:

The man who speaks many things will not be held guilty of sin, if what he says is good; rather, there are people who only say a few things, but those few things are bad.

Non ille reus habebitur criminis, qui plura quidem, sed bona loquitur: sed ille qui, licet pauca, mala tamen dicere probatur.

Discreet silence responds to him:

Cui prudens taciturnitas respondet:

What you say is true. But while it may seem that many good things are being expressed, it often happens that speech which began with good things is diverted into something not so good. Holy Scripture says this very thing: “For from much speaking you will not escape sin; but sparing in your lips, you will be intelligent.” (Prow. 10) And even if among all these words, somehow, offences are avoided, is it possible to avoid useless and idle words, of which an account will certainly be given in the future? (Matt. 12) Therefore, one must keep to measure in speaking, and even useful words should sometimes be spared, as we read that the holy Psalmist has done. For he says: “I was mute and humbled, and I was silent from good things.” (Ps. 38)

Verum est quod dicis: sed dum multa bona proferri videntur, saepe contingit, ut a bonis inchoata locutio ad aliquod pravum derivetur, hoc ipsum sancta Scriptura pronuntiante: Quia ex multiloquio non fugies peccatum: parcens autem labiis intelligens eris (Prov. X). Et si forte inter multa verba declinantur crimina, sed numquid declinari possunt ^[1072A] inutilia atque otiosa, de quibus utique ratio in futuro erit reddenda (Matth. XII)? Tenendus est ergo modus in loquendo (Ivo, par. XI, cap. 55), et ipsis nonnumquam utilibus verbis parcendum, sicut Psalmista sanctus legitur fecisse. Dicit enim: Obmutui, et humiliatus sum, et silui a bonis (Psal. XXXVIII).

Chapter 23

CAPUT XXIII.

Dissoluteness says:

Luxuria dicit:

Why don’t you extend yourself a little in pleasure, since you don’t knοw what will come after your life? You shouldn’t lose the time you have to fulfill your desires, because you don’t knοw how quickly it will pass away. For if God had not wanted man to be joined in the pleasure of the flesh, He would certainly not have made male and female at the very beginning of the human race.

In voluptate cur te modo non dilatas, cum quid te sequetur ignores? Acceptum tempus in tuis desideriis perdere non debes, quia quam citius pertranseat nescis. Si enim Deus in voluptate carnis hominem misceri noluisset, in ipso humani generis exordio masculum et feminam profecto non fecisset.

But unimpaired chastity responds:

Sed illibata castitas respondet:

I don’t want you to ignore what you will receive after this life, for a reward or a punishment await you. For if you have lived devotedly and chastely, you will rejoice in another life without limit. But if you have lived this life impiously and dissolutely, you will be tortured with eternal fires in another. In other words, you should live more chastely and purely the more your time passes away, the speed of which you say that you do not know.

^[1072B] Nolo ignorare te quid post hanc vitam recipies, praemium enim, vel poena te manent. Nam si pie casteque vixeris, sine fine in alia gaudebis vita: si vero impiam ac luxuriosam egeris vitam hanc, aeternis incendiis contorqueberis in alia. Inde ergo eo castius ac purius vivere debes, quo citius tempus acceptum pertranseat, ignorare te dicis.

But as to your statement that God created male and female from the very beginning of the human race for this purpose (Gen. 1), that they ought to join themselves in mutual embraces, you speak altogether truly — as far as some persons are concerned. But after the human race has been propagated so far and wide, permission to marry is left for some, that is, for those who have certainly not professed virginity and the chastity of widowhood. But for some it is forbidden, that is, to those who have decided to be virgins or celibate. But fornication is granted to no one without punishment. Do you fail to notice, or do you think that the Apostle’s words to the impure should be shrugged off: “Flee fornication; for every sin that a man commits is outside his body, but he who commits fornication sins against his own body.” (1 Cor. 6) But if you think this is a matter of little weight, then hear from where you would afterwards mourn over it and groan: “Neither fornicators “, says the same Apostle, “nor adulterers, nor the soft, nor homosexuals, will possess the kingdom of heaven.” (Ibid.) Ο how momentary is delight of the flesh, how fleeting is the hour of lying together, a time in which eternal life is lost. I ask you, what profit does something bring to the body, or what benefit does something bestow which so quickly leads the soul to the pit of hell?

Quod vero in exordio generis humani ad hoc masculum et feminam Deum procreasse profiteris (Gen. I), ut mutuis se amplexibus misceri debeant, omnino verum dicis in aliquibus: sed postquam humanum genus tam longe lateque propagatum est, nubendi licentia quibusdam relinquitur, hoc est, qui virginitatem vel castimoniam vidualem nequaquam professi sunt: quibusdam vero interdicitur, id est, qui ^[1072C] virgines vel continentes esse decreverunt. Fornicatio vero nulli impune conceditur. Non attendis forte, aut contemnendum putas quod Apostolus lubricis dicit: Fugite fornicationem? Omne enim peccatum quodcumque fecerit homo, extra corpus est: qui autem fornicatur, in corpus suum peccat (I Cor. VI). Quod si hoc parvipendendum existimas, audi unde postea in sempiternum deplores et gemas. Neque fornicarii (inquit idem Apostolus), neque adulteri, neque molles, neque masculorum concubitores, regnum Dei possidebunt (Ibid.). O quam momentanea est carnis delectatio, quam labilis concubitus hora, qua perditur vita aeterna. Quod, rogo, emolumentum affert corpori, quodve tribuit lucrum, id quod tam cito animam ducit ad tartarum?

Chapter 24

CAPUT XXIV.

Spiritual fornication says:

Spiritalis fornicatio dicit:

Is it really something condemnable to consent to lust in the heart, but not cross over to the deed of the desired lust? Certainly not, because as the Apostle writes, it is the sin which is carried out that generates death. (Jam. 1)

^[1072D] Numquid damnandum aliquid agit is, qui in corde libidini consentit, et ad opus concupitae libidinis non pertransit? Certe non: quia peccatum, ut scribit Apostolus quod, consummatum fuerit, generat mortem (Jacob. I).

But cleanness of heart responds:

Sed munditia cordis respondet:

He who does not keep purity of heart and chastity of mind, utterly sins. For that reason also, the author of all cleanness says in the Gospel: “He who looks at a woman to lust after her, has already committed adultery with her in his heart.” (Matt. 5) Therefore it is also said through blessed Job: “I have made a covenant with my eyes, that I would not understand concerning a virgin.” (Job 31) And how has God discerned these matters from above, and what is the inheritance of the one who appoints from the heights? For if consenting to perverse thoughts were not displeasing to God our maker, it would not be said through Isaiah: “Remove the wickedness from your souls from before my eyes.” (Is. 1) and in the Gospel it would not be said against the Pharisees: “Why do you think evil in your hearts?” (Matt. 9) But neither would the apostle Paul write to the Romans: “And among themselves their thoughts in turn accusing, or even defending, on the day in which God will judge the hidden things of men, according to my Gospel through Jesus Christ. “ (Rom. 2)

Omnino delinquit, qui cordis puritatem animique castimoniam non custodit. Idcirco et omnis auctor munditiae in Evangelio dicit: Qui viderit mulierem ad concupiscendum eam, jam moechatus est eam in corde suo (Matth. V). Unde et per beatum Job dicitur: Foedus posui cum oculis meis, ut non intelligam ^[1073A] super virginem (Job. XXXI). Et quid divisit Deus desuper, et haereditas sufficientis ex altissimis? Nisi enim Deo auctori nostro pravae cogitationis consensus displiceret, nequaquam per Esaiam diceretur: Auferte nequitias ab animabus vestris coram oculis meis (Isai. I), et in Evangelio adversus Pharisaeos non diceretur: Ut quid cogitatis mala in cordibus vestris (Matth. IX)? sed nec Paulus apostolus Romanis scriberet: Et inter se cogitationibus invicem accusantibus, aut etiam defendentibus, in die qua judicabit Deus occulta hominum, secundum Evangelium meum per Jesum Christum (Rom. II).

Chapter 25

CAPUT XXV.

Love of the world says:

Amor saeculi dicit:

What is more beautiful, what is more glorious, what is more charming, and what can be more delightful than what we daily perceive in the present life? O how wonderful is the vault of heaven in the sweet air and in the light of the sun, in the waxing of the moon and its waning, in the variety and course of the stars. How attractive is the earth in the flowers of the woods, in the sweetness of fruits, in the pleasantness of meadows and of rivers, in the luxuriant stalks of the fields, in the leaves of the vines and the branches full of clusters, in the shadows of forests and fresh dates, in the running of horses and of dogs, in the leaping of deer and of goats, in the flying of hawks, of peacocks, of doves, in the wings and necks of pigeons, in the painted walls and panelled ceilings of houses, in the tambourines and songs of all musical instruments, and in the charming appearances of women, and their eyebrows and hair, eyes and cheeks, neck, lips, and hands, and other ornaments externally applied, yes, necklaces adorned with gold and gems, and other such things. Our senses cannot even go over them all right now.

^[1073B] Quid pulchrius, quid honestius, quid venustius quidve potest esse delectabilius, quam quod in praesenti vita quotidie cernimus? O quam mirabilis coeli camera in aere jucundo, in lumine solis, in augmento lunae atque defectu, in varietate stellarum et cursu: quam oblectabilis terra in nemorum floribus, in fructuum suavitatibus, in pratorum rivulorumque amoenitatibus, in segetum culmis luxuriantibus, in vinearum foliis et botrionibus plenis palmitibus, in silvarum umbris et palmis virentibus, in equorum et canum cursibus, in cervorum et caprearum saltibus, in accipitrum volatibus, in pavonum, columbarum, turturumque pennis et collis, in domorum parietibus pictis et laquearibus, in organorum omniumque musicorum tympanis et cantibus, ^[1073C] et in mulierum venustis aspectibus, earumque superciliis et crinibus, oculis et genis, gutture, labiis, et manibus, atque aliis extrinsecus adhibitis ornamentis, nimirum auro et gemmis distinctis monilibus, et caeteris hujusmodi, quae singillatim sensus modo recolere non potest.

But love of the heavenly fatherland responds:

Sed coelestis amor patriae respondet:

If those things which are under heaven please you so much, why don’t those which are in heaven attract you more? If a prison is reckoned by you as worth so much, how much more is a fatherland, a city? If the things which pilgrims concern themselves with are so great, then what about the things which the sons possess? If mortal and miserable men are so enriched in this life, how will the immortal and blessed be repayed in another life? For this reason, love of the present age, in which no one is born in such a way that he will not die, is something that is meant to quickly depart, so that love of the future age may take its place, in which all are made alive in such a way that they will not die — where no adversity troubles us, no necessity constrains us, no trouble disturbs us, but eternal joy reigns. But you will ask what exists there, where so great and such a kind of happiness endures. No one can say anything else, but that whatever is good, it is there; and whatever is evil is not there. “What,” you say, “is that good thing?” Why do you ask me? It is explained by the Prophet and the Apostle: “Eye they say, “has not seen, nor has ear heard, nor has it arisen into the heart of man, what God has prepared for those who love Him.” (Is. 64, 1 Cor. 2) David, although he was crowded in with many riches of the world, was nevertheless eagerly panting after this happiness when he said, “For what is there for me in heaven, and apart from you, what have I wanted upon the earth?” (Ps. 72) For he was abounding with many royal things, with banquets and pleasures, and yet he was crying out: “I will be satisfied when your glory has appeared to me,” (Ps. 16), and again, “My soul has thirsted for the strong living God. When shall I come and stand before the face of God?” (Ps. 41), and again: “Woe to me because my sojourning has been prolonged.” (Ps. 119) Along these lines Paul the Apostle also says: “Having a desire to be dissolved and to be with Christ is much better.” (Phil. 1)

Si te ista quae sub coelo sunt, adeo placent, cur non magis ea quae in coelo sunt, te oblectant? Si carcer a te tanti aestimatur, patria, civitas, et quanta est? Si talia ^[1074A] sunt quae colunt peregrini, qualia sunt ea quae possident filii? Si mortales et miseri in vita hac taliter sunt ditati: immortales et beati qualiter sunt in alia remunerandi? Quapropter amor praesentis saeculi, in quo nullus ita nascitur ut non moriatur, protinus recedit, ut amor futuri, in quo sic omnes vivificantur, ut deinceps non moriantur, succedit: ubi nulla adversitas turbat, nulla necessitas angustat, nulla molestia inquietat, sed perennis laetitia regnat. Sed quaeres quid ibi sit, ubi tanta et talis beatitudo persistit. Aliter dicere nemo potest, nisi quia quidquid boni est, ibi est: et quidquid mali est, nusquam ibi est. Quod, inquis, bonum illud est? Quid me interrogas? A Propheta et Apostolo explicatum est: Oculus, inquiunt, non vidit, nec auris audivit, ^[1074B] nec in cor hominis ascenderunt quae praeparavit Deus iis qui diligunt illum (Isaiae. LXIV; I Cor. II). Ad hanc felicitatem multis saeculi divitiis constipatus David anhelabat, cum diceret: Quid enim mihi est in coelo: et a te quid volui super terram (Psal. LXXII). Multis et regalibus, dapibus et voluptatibus aliis abundabat, et nihilominus clamabat: Satiabor cum apparuerit mihi gloria tua (Psal. XVI), et rursum: Sitivit anima mea ad Deum fortem vivum, quando veniam et apparebo ante faciem Dei (Psal. XLI)? rursumque: Hei mihi quia incolatus meus prolongatus est (Psal. CXIX). Hinc et Paulus apostolus: Desiderium, inquit, habens dissolvi, et cum Christo esse multo melius (Philip. I).

And so, we have traversed through all these confrontations between vices and virtues. Even though I may have missed some, it nevertheless seems to me that I have shown, however briefly, the strong camps of our enemy, with which he does not cease to fight against those who are devoutly living in Christ. Look, most dearly beloved brother: among my other occupations, I have repeated to myself orally and written down this discourse for you during the night hours, though with an uncultivated gracefulness. And since I understand that it is longer than a letter, I have preferred to call it a little book on the conflict of the vices and the virtues. And if you find in it something edifying, you will care to pass it on to be read by others.

His itaque decursis, quamquam multa praetermiserim, ^[1074C] tamen, ut mihi videtur, hostis nostri fortia castra, quibus pie viventes in Christo non desinit impugnare, quam breviter demonstravi. Ecce, frater charissime, inter caeteras meas occupationes hunc tibi sermonem nocturnis horis, inculta licet venustate, dictavi atque conscripsi: quem quia epistolarum excedere modum cognovi, libellum potius de vitiorum virtutumque conflictu nuncupare malui: in quo si aedificationis aliquid repereris, et aliis ipsum legendum tradere curabis.