SB_CSD

S. Bonaventurae Bagnoregis

H. R. E. Cardinalis & Doctor Ecclesiae Universalis

COLLATIONES DE SEPTEM DONIS SPIRITUS SANCTI

1. We urge you not to receive the grace of God in vain. 1. -- Grace is spread upon thy lips, on that account God has blest thee in eternity. 2. The word proposed secondly is directed to Our Lord Jesus Christ, according to what appears in the Psalm from the preceding and subsequent text. For it is first said in the Psalm -- where these words are written -- An imposing form before the sons of men 3; and there follows: Thy throne, God, unto age of age. 4 etc.. Therefore it speaks of Christ, who is blest, in whom all the nations of the Earth are blest. In Thy seed shall all nations be blest 5, was said to Abraham; and because Christ is the Word, through which all things are blest; and [because] those who are blest from God the Father are blest from Christ; for that reason all things are blest through Christ.

1. Hortamur vos ne in vacuum gratiam Dei recipiatis 1. -- Diffusa est gratia in labiis tuis, propterea benedixit te Deus in aeternum 2. Verbum secundo propositum dirigitur ad Dominum nostrum Iesum Christum, secundum quod apparet in Psalmo ex textu praecedenti et subsequenti. Praemittitur enim in Psalmo -- ubi scribuntur haec verba -- Speciosus forma prae filiis hominum 3; et subsequitur: Sedes tua, Deus, in saeculum saeculi 4 etc. Loquitur ergo de Christo, qui est benedictus, in quo benedicuntur omnes gentes terrae. In semine tuo benedicentur omnes gentes 5 , dictum est Abrahae; et quia Christus est Verbum, per quod omnia bendicuntur; et qui benedicitur de Deo Patre benedicitur de Christo: ideo omnia per Christum benedicuntur.

2. It is said in Ecclesiasticus: The words of the mouth of the wise man [are] grace 6. There is a word that is written in John: The Law has been given through Moses, but grace and truth have been wrought through Christ 7. For salvation two things are necessary, namely the knowing of the truth and the exercising of virtue. The knowing of the truth is had through the Law, but the exercising of virtue is had through grace. "Virtue is a good quality of the mind, by which one lives uprightly, which no one uses badly, which God works in us". The Law is held for grace, as apprehensive virtue is for motive, and as an instrument for operative virtue. Though it be, that a bird have the power of sight to see the sky and not have virtue in its wings, it cannot fly nor reach there. So, however much a Jew glories in the Law, from which one is without grace, he is nothing. The craftsman, when he has the instrument, by which he works, unless he has operative virtue in his hands, can make nothing good. Perfidious Jew, you have the Law in your hand, but unless you have operative virtue, in vain do you think, that you have the Law. For that reason no one is saved through the Law, unless grace be there. And so it is clear, that much more excellent is the grace of God than the Law itself. -- At another time I spoke to you of the Law of the Decalogue, and now I shall speak to you of grace; and more necessary is grace for us than the Law; to receive which grace fruitfully Mother Church and the Apostle Paul urge us. And in the beginning we shall beg the Lord, that our words may zealously serve grace, and the intention of our mind, if it has grace, be strengthened in words, to be able to say something, which is for the praise of God and the salvation of our souls.

2. Dicitur in Ecclesiaste: Verba oris sapientis gratia 6. Verum est quod scribitur in Ioanne: Lex per Moysen data est, gratia vero et veritas per Christum facta est 7. Ad salutem duo sunt necessaria, scilicet notitia veritatis et exercitatio virtutis. Notitia veritatis habetur per Legem, sed exercitatio virtutis habetur per gratiam. "Virtus est bona qualitas mentis, qua recte vivitur, qua nemo male utitur, quam Deus in nobis operatur". Lex se habet ad gratiam, sicut virtus apprehensiva ad motivam, et sicut instrumentum ad virtutem operativam. Esto, quod avis haberet aspectum ad videndum caelum et non haberet virtutem in alis, non posset volare nec ibi pertingere. Sic, quantumcumque glorietur Iudaeus in Lege, ex quo est sine gratia, nihil est. Artifex, quando habet instrumentum, per quod operatur, nisi habeat virtutem operativam in manibus, nihil boni potest facere. Iudaee perfide, Legem habes in manu, sed nisi habeas virtutem operativam, frustra putas, te Legem habere. Ideo per Legem nemo salvatur, nisi adsit gratia. Et sic patet, quod multo excellentior est gratia Dei quam ipsa Lex. -- Alias dixi vobis de lege decalogi, et modo dicam vobis de gratia; et magis necessaria est nobis gratia quam Lex; ad quam gratiam furctuose recipiendam hortaur nos mater Ecclesia et apostolus Paulus. Et in principio rogabimus Dominum, ut verba nostra gratiae deserviant, et intentio mentis nostrae, si gratiam habeat, corroboretur in verbis, ut possimus aliquid dicere, quod sit ad Dei laudem et salutem animarum nostrarum.

3. We urge you 8 etc.. The Apostle Paul in this brief word rouses us up to take up divine grace, to guard what has been taken up, and to multiply the grace taken up and guarded. He urges us, not to accept the grace of God in vain, but to receive it fruitfully; therefore he wants to say, that we are to be prompt to take up, guard, and multiply the grace of God. Moreover that this exhortation of his be able to be fulfilled in us, three things occur here for us to consider: first, what is the rise of grace; second, what is the use of grace; and third, what is the fruit of grace. I do not want to speak except in the plainer manner, by which I am able, so that everyone can understand.

3. Hortamur vos 8 etc. Apostolus Paulus in isto brevi verbo excitat nos ad divinam gratiam suscipiendam, ad susceptam custodiendam et ad gratiam susceptam et custoditam multiplicandam. Hortatur nos, ne in vacuum gratiam Dei accipiamus, sed fructuose eam recipiamus: ergo vult dicere, quod simus prompti ad gratiam Dei suscipiendam, custodiendam et multiplicandam. Ut autem ista exhortatio in nobis impleri possit, tria occurrunt nobis hic consideranda: primo, quis sit gratiae ortus; secundo, quis sit gratiae usus; et tertio, quis sit gratiae fructus. Nolo dicere nisi planiori modo, quo potero, ut quilibet capere possit.

4. First I say: if we consider the rise of grace, I ask, what is the original principle of grace. It is certain, that grace is the best given and the perfect gift, descending from above from the Father of lights 9 . I make this argument from the Canonical [Letter] of James. I posit the major, affirmative universal thus: Every best given and every perfect gift is from above, descending from the Father of lights, among whom there is no transmutation nor overshadowing of alternation 10 ; but grace, as I will show in the following [points], is the best given and the perfect gift -- the whole of what I say, I want to order towards proving this assumption -- but if grace is the best given and the perfect gift: therefore it is descending from above from the Father of lights.

4. Primo dico: si consideremus gratiae ortum, quaero, quid sit originale principium gratiae. Certum est, quod gratia est datum optimum et donum perfectum, desursum descendens a Patre luminum 9 . Facio argumentum ex Canonica Iacobi. Pono maiorem universalem affirmativam sic: Omne datum optimum et omne donum perfectum desursum est, descendens a Patre luminum, apud quem non est transmutatio nec vicissitudinis obumbratio 10 ; sed gratia, ut ostendam in sequentibus, est datum optimum et donum perfectum -- totum, quod dicam, volo ordinare ad probandum istam assumptam -- sed si gratia est datum optimum et donum perfectum: ergo est desursum descendens a Patre luminum.

5. But by which way does grace descend into men? Job asks (this) saying: Through which way is light scattered, and heat distributed over the earth? 11 I respond and say, that grace descends over rational minds through the Incarnate Word, through the Crucified Word, and through the Inspired Word. -- Proof. It is said in the Canonical [Letter] of James: He has voluntarily begotten us in the Word of truth, so that we be a certain beginning of His creation.13. It is certain that the original Principle, which is God, when He created man in accord with His image and similitude in the state of innocence, did so near create him to Himself, that through the Uncreated Word man was informable in accord with grace. But after man fell through sin, the Divine Wisdom provided a manner of condescension through the Incarnate Word, through which man was to be adapted to grace. And because that was done in the womb of the glorious Virgin, for that reason it was said to Her: Hail, full of grace, the Lord is with Thee 15 . -- Thus, therefore, prima facie there occurs to us the Father of mercies and the Mother of mercies and the Son, who is the Light of mercies. Thus is clear the first origination of grace in us, which happens through the Incarnate Word. O most unhappy ones! who do not know how they can have that beginning of grace.

5. Sed qua via descendit gratia in homines? Quaerit Iob dicens: Per quam viam spargitur lux, et dividitur aestus super terram? 11 Respondeo et dico, quod gratia descendit super mentes rationales per Verbum incarnatum, per Verbum crucifixum et per Verbum inspiratum. -- Probatio. Dicitur in Canonica Iacobi: Voluntarie genuit nos Verbo veritatis, ut simus initium aliquod creaturae eius 13 . Certum est quod originale principium, quod est Deus, quando creavit homninem ad imaginem et similitudinem suam in statu innocentiae, ita propinquum creavit illum sibi, ut per Verbum increatum informabilis esset homo ad gratiam. Postquam vero homo lapsus est per peccatum, providit divina sapientia modum condescensionis per Verbum incarnatum, per quod homo adaptaretur ad gratiam. Et quia istud factum est in utero Virginis gloriosae, ideo dictum est ei: Ave, gratia plena, Dominus tecum 15 . -- Sic ergo prima facie occurrit nobis Pater misericordiarum et mater misericordiarum et Filius, qui est lux misericordiarum. Sic patet prima originatio gratiae in nobis, quae fit per Verbum incarnatum. O infelicissimi! qui ignorant istud initium gratiam habere non possunt.

6. Second, grace descends into us through the Crucified Word. We were not only inept to take up grace on account of (our) ignorance of the divine precepts, yes indeed, also on account of our infirmity and impotence and concupiscence for earthly things: for that reason the Lord wanted to prop (us up). To heal our languors 16 , He descended into us through the Crucified Word. Whence the Apostle to the Ephesians: God, who is rich in mercy, on account of His exceeding charity, with which He has loved us; when we had died with sins, vivified us together with Christ, by whose grace we have been saved 17. We have been vivified by Christ through Christ, because Christ has triumphed from death; whence death could not absorb Him, rather the Fount of life absorbed death, according to that which is written: I will be thy death, O Death! 18 . Otherwise we could not be healed and saved. Whence the Apostle to the Galatians: I do not throw away the grace of God; for if justice (is) through the Law, therefore Christ died without recompense19; However Christ has died, to resuscitate the dead for the taking up of life and grace; therefore grace is flowed into us through the Incarnate Word and through the Crucified Word. -- And the Blessed Virgin took up that Word (that is) full of grace 20; and the stream of graces has come forth from the side of Him, who has the efficacy to heal us.

6. Secundo, descendit gratia in nos per Verbum crucifixum. Non solum eramus inepti ad gratiam suscipiendam propter ignorantiam divinorum praeceptorum, immo etiam propter infirmitatem nostram et impotentiam et concupiscentiam terrenorum: ideo voluit Dominus ponere fulcimenta. Ut sanaret languores nostros 16 , descendit in nos per Verbum crucifixum. Unde Apostolus ad Ephesios: Deus, qui dives est in misericordia, propter nimiam caritatem suam, qua dilexit nos; cum essemus mortui peccatis, convivificavit nos Christo, cuius gratia salvati estis 17 . Nos sumus vivificati Christo per Christum, quia Christus de morte triumphavit; unde non potuit ipsum mors absorbere, immo fons vitae absorbuit mortem, secundum quod dictum est: Ero mors tua, o mors 18 . Aliter sanari et salvari non potuimus. Unde Apostolus ad Galatas: Non abiicio gratiam Dei; si enim per Legem iustitia, ergo gratis Christus mortuus est 19 ; mortuus autem est Christus, ut mortuos resuscitaret ad susceptionem vitae et gratiae: ergo influitur nobis gratia per Verbum incarnatum et per Verbum crucifixum. -- Et beata Virgo suscepit istud Verbum plenum gratia 20 ; et egressus est fluvius gratiarum de eius latere, qui habet efficaciam nos sanandi.

7. Third, grace rises in us through the Inspired Word. However much God has sent His Son 21 into flesh, unless you believe that He was crucified, you will not have grace. Whence the Apostle to Titus: Not out of the works of justice, which we have done, but according to His mercy has He saved us through the laver of regeneration and the renovation of the Holy Spirit, whom He poured forth abundantly into us through Jesus Christ, Our Savior 22. Dear ones! It is the Holy Spirit, who is the giver of graces and the Love proceeding from the Father and the Son. Whatever therefore the Father does and the Son suffers, it is nothing without the Holy Spirit. For He joins us to the Father and the Son. Whence the Apostle: The grace of Our Lord Jesus Christ, in regard to the Second (Person), and the charity of God, in regard to the First, and the communication of the Holy Spirit, in regard to the Third, be with all of you. Amen 23.

7. Tertio oritur nobis gratia per Verbum inspiratum. Quantumcumque Deus misit Filium suum 21 in carnem, nisi credas ipsum crucifixum, non habebis gratiam. Unde Apostolus ad Titum: Non ex operibus iustitiae, quae fecimus nos, sed secundum misericordiam suam salvos nos fecit per lavacrum regenerationis et renovationis Spiritus sancti, quem effudit abunde in nos per Iesum Christum, Salvatorem nostrum 22. Carissimi! Spiritus sanctus est, qui est dator gratiarum et amor procedens a Patre et Filio. Quidquid igitur agat Pater et patiatur Filius, sine Spiritu sancto nihil est. Ipse enim iungit nos Patri et Filio. Unde Apostolus: Gratia Domini nostri Iesu Christi, quantum ad secundum, et caritas Dei, quantum ad primum, et communicatio Spiritus sancti, quantum ad tertium, sit cum omnibus vobis. Amen 23.

8. Therefore, if you want to have the love of the Son and of the original Principle and of the Gift, the Holy Spirit, dispose yourself to grace. Whence therefore does grace rise? I say, that it rises from the Father of lights through the Incarnate Word, through the Crucified Word and through the Inspired Word. Noble influence, which has its origin from God incarnate! Much better ought that grace be guarded; but you lose it through sin. In what manner have you dared to introduce into your house a prostitute, who carries off all of what you have? You love temporal things; much more ought you love grace. Since he who is worthy of eternal life, through sin makes himself worthy of eternal death. Such a one ought to be punished much. Whence the Apostle to the Hebrews: He who makes void the Law of Moses dies without any mercy on the testimony of two or three. How much more do you think one merits worse punishments, who tramples upon the Son of God and reckons polluted the Blood of the Testament, in which he was sanctified, and who speaks contumely against the Spirit of grace? 25 . A serpent pouring forth venom kills, thus sin kills the life of grace. -- Now it is clear, what is the rise of grace.

8. Igitur, si vis habere amorem Filii et originalis Principii et Doni Spiritus sancti, dispone te ad gratiam. Unde igitur oritur gratia ? Dico, quod oritur a Patre luminum per Verbum incarnatum, per Verbum crucifixum et per Verbum inspiratum. Nobilis influentia, quae a Deo incarnato habet originem! Multum bene deberet custodiri ista gratia; sed perdis eam per peccatum. Quomodo ausus esses introducere in domum tuam meretricem, quae totum asportaret quidquid haberes? Diligis res temporales; multo plus deberes diligere gratiam. Cum quis dignus est vita aeterna, per peccatum facit se dignum morte aeterna. Talis multum debet puniri. Unde Apostolus ad Hebraeos: Irritam quis faciens Legem Moysi sine ulla misericordia duobus aut tribus testibus moritur. Quanto magis putatis deteriora mereri supplicia, qui Filium Dei conculcaverit et sanguinem testamenti pollutum duxerit, in quo sanctificatus est, et Spiritui gratiae contumeliam fecerit? 25 . Coluber effundens venenum occidit, ita peccatum occidit vitam gratiae. -- Patet modo, quis sit gratiae ortus.

9. Let us see, what the use of grace is. You ought to understand, that the use of grace is for this, that it leads us in making progress; moreover for this it is required, that the use of grace be faithful in respect to God, virile in itself and liberal unto one's neighbor. -- First, I say, the use of grace ought to be faithful in respect to God. Whence the Apostle: Since it thoroughly pleased Him who set me apart from the womb of my mother and called me through His grace . . I immediately did not take comfort in flesh or blood 26. He is faithful who does not diminish the gift, which He accepted on behalf of another. But when you seek something more principally than God, you are not faithful. For that reason the Apostle says: I did not take comfort in flesh or blood, that is, "I did not seek carnal glory, but only divine." Those wise in optics say, that if a ray (of light) falls perpendicularly upon a clean and polished body; it is necessary, that it be reflected by the same angle. The influx of grace is as a perpendicular ray; I speak of grace which makes one pleasing, because grace freely given is as an incident ray; it is necessary therefore, that he who truly takes up the grace of God, render God the glory. Whence if you preach for your own glory, there is nothing better for you (to expect). Upon this Ecclesiastes: To the place, whence the rivers go forth, they return 27; (St. Bernard) says, that "the origin of springs is the sea, the origin of virtues and sciences is Christ". Therefore he says To the place, whence the rivers go forth, that is of graces, they return, to flow again 28. For as the spring does not have length, unless it has a continuous conjunction with its origin, so also light; thus the grace of the Holy Spirit cannot grow in the soul unless through its reversion to is own original Principle.

9. Videamus, quis sit gratiae usus. Intelligere debetis, quod usus gratiae est ad hoc, quod nos ducat in profectum; ad hoc autem requiritur, quod usus gratiae sit fidelis respectu Dei, virilis in se et liberalis in proximum. -- Primo, dico, debet usus gratiae esse fidelis respectu Dei. Unde Apostolus: Cum autem complacuit ei qui me segregavit ex utero matris meae et vocavit per gratiam suam, continuo non acquievi carni et sanguini 26. Fidelis est qui donum, quod accipit pro alio, non diminuit. Sed quando quaeris aliquid principalius Deo, non es fidelis. Ideo dicit Apostolus: Non acquievi carni et sanguini, id est, non quaesivi carnalem gloriam, sed solum divinam. Sapientes in perspectiva dicunt, quod si radius perpendiculariter cadat super corpus tersum et politum; necesse est, quod per eandum viam repercutiatur. Influxus gratiae est sicut radius perpendicularis; dico de gratia gratum faciente, quia gratia gratis data est sicut radius incidentiae; necesse est igitur, quod qui gratiam Dei vere suscipit, quod gloriam Deo reddat. Unde si ad gloriam tuam praedicas, nihil melius est tibi. Super illud Ecclesiastae: Ad locum, unde exeunt flumina revertuntur 27 ; dicit Bernardus, quod "origo fontium mare est, virtutum et scientiarum origo est Christus". Dicit igitur: Ad locum, unde exeunt flumina, scilicet gratiarum, revertuntur, ut iterum fluant 28. Sicut enim fons non habet durationem, nisi habeat continuam coniunctionem cum sua origine, nec etiam lux; sic gratia Spiritus sancti non potest vigere in anima nisi per reversionem eius in ipsius originale principium.

10. That reversion and conjunction protects humility, and dissolves pride. Whence in the Canonical (Letter) of James: God resists the proud, but He gives grace to the humble 29. And what is the reason? Who is humble? Certainly, he who of all the good things which he has, attributes them to their original Principle; but the proud man attributes all his own to himself. The humble man is in continuity with his origin, but the proud is in discontinuity and (is) as one who says: "this I have not accepted from Thee." And for that reason Lucifer became darkened, because he receded from his original Principle; but Christ leads Himself back into His own original Principle through humility, and for that reason He was bright. On account of this it is said in Ecclesiasticus: As much as you are great, humble yourself in all things 30. Are you an archbishop or bishop; do you want to find grace? Humble yourself. Otherwise we are thieves, if we do not humble ourselves. If a king had enriched anyone, and he did not want to recognize that he had received goods from the former; he would be very unfaithful and ought to be stoned. We see others exalted by God, who nevertheless set themselves up against God, saying: Our exalted hand, and not God, has wrought these things 31. Such men loose both the land of the living and the grace of the Holy Spirit.

10. Istam reversionem et coniunctionem servat humilitas, et dissolvit superbia. Unde in Canonica Iacobi: Deus superbis resistit, humilibus autem dat gratiam 29. Et quae est ratio? Quis est humilis? Certe, qui omnia bona quae habet, attribuit suo originali principio; sed superbus attribuit omnia sibi ipsi. Humilis continuatur cum sua origine, sed superbus discontinuatur et quasi dicit: hoc non accepi a te. Et ideo lucifer factus est obscurus, quia recessit a suo originali principio; sed Christus reduxit se in suum originale principium per humilitatem, et ideo clarus fuit. Propter hoc dicitur in Ecclesiastico: Quanto magnus es, humilia te in omnibus 30. Es archiepiscopus vel episcopus; vis invenire gratiam? Humilia te. Aliter sumus latrones, nisi nos humiliamus. Si rex ditasset aliquem, et ille non vellet recognoscere, se recepisse bona ab ipso; esset multum infidelis et deberet lapidari. Videmus aliquos exaltatos per Deum, qui tamen erigunt se contra Deum, dicentes: Manus nostra excelsa, et Deus non fecit haec 31. Tales et terram viventium perdunt et gratiam Spiritus sancti.

11. The second difference, the use of grace, is that it ought to be virile in itself. Whence the Apostle to the Hebrews: It is best that grace stabilize the heart 32, he did not say "the belly". In other seasons you have labored to stabilize your hearts. It is proper that he who wants to have strong arms exercise himself by strong works. Similarly, it is proper that he who wants to have stabilizing grace, exercise himself in works of virtue. The Apostle, when he said: By the grace of God, I am what I am 33; added further: I have labored more abundantly than all 34. Therefore you praise yourself, Apostle? No; whence he added further: Not I, but the grace of God with me 35. It is a noble example, that some are acquainted with their own virtue and are not proud from it. How virtuously do some act with the grace of the Holy Spirit! -- Sampson with his hair was the strongest man; his fortitude went above nature 36. And why was his fortitude in his seven hairs? I say, that the seven hairs signified the septiform grace of the Holy Spirit, through which his fortitude was strengthened 37. But when he reclined in the lap of Delilah and had not his hair, he became in strength as all other men. Give me one without grace, who can sustain what blessed Lawrence sustained! For a man can do nothing without grace; and nothing is so hard, that a man cannot sustain with grace. Whence the Apostle: I can (do) all things in Him who strengthens me together with (Himself) 38.

11. Secunda differentia usus gratiae est, quod debet esse virilis in se. Unde Apostolus ad Hebraeos: Optimum est gratia stabilire cor 32, non dicit ventrem. Aliis temporibus laborastis ad stabiliendum corpora vestra. Qui vult habere brachia fortia, oportet, quod exerceat se ad opera fortia. Similiter, qui vult habere gratiam stabilientem, oportet, quod exerceat se in operibus virtutum. Apostolus, quando dixit: Gratia Dei sum id quod sum 33 ; subdit: Abundantius omnibus laboravi 35 . Nobile exemplum est, quod aliqui cognoscant virtutem suam et non superbiant de ea. Quam virtuosa agunt aliqui cum gratia Spiritus sancti! -- Samson capillatus fortissimus fuit; ibat fortitudo eius super naturam34. Therefore you praise yourself, Apostle? No; whence he added further: Not I, but the grace of God with me 36. Ergo laudas te, Apostole? Non; unde subdit: Non ego, sed gratia Dei mecum 35 . Nobile exemplum est, quod aliqui cognoscant virtutem suam et non superbiant de ea. Quam virtuosa agunt aliqui cum gratia Spiritus sancti! -- Samson capillatus fortissimus fuit; ibat fortitudo eius super naturam36. Et quare erat fortitudo eius in septem capillis? Dico, quod septem capillis significatur septiformis gratia Spiritus sancti, per quem roboratur fortitudo eius37. Sed quando accubuit in sinum Dalilae et capillos non habebat, factus est in viribus sicut ceteri homines. Detis mihi unum sine gratia, qui possit sustinere quod beatus Laurentius sustinuit. Nihil enim potest homo facere sine gratia; et nihil est ita durum, quod homo non possit sustinere cum gratia. Unde Apostolus: Omnia possum in eo qui me confortat 38.

12. Third, the use of grace ought to be liberal unto one's neighbor. Whence in Matthew: Freely you have accepted, freely give 39. O Sun, why do you not sell your light? And you, O Seine, why do you not sell drops of water? Certainly, because it has accepted freely, it for that reason communicates freely. Man alone is wretched, who sells the grace collected by himself. Whence has entered that first sale? Certainly from Simon the wizard, to whom the Apostle Peter said: May your money be with you unto perdition! 40. The peak of the Apostles, blessed Peter said: Whichever one has accepted grace, ministering unto the other, as good dispensers of the manifold grace of God 41. Dionysius (the Areopagite) determines for us the use of grace in The Angelic Hierarchy and The Celestial Hierarchy and he says, that if the superior angels contain themselves and do not want to influence the inferior angels, then they themselves close their own way to the influence of God. If the good, which you have from God, you deny to others and you see one poor in life or in merit; you are not worthy of eternal life, and your life is the worst and like a swine 42. -- It is difficult for a man to be faithful, virile and liberal; for that reason many err about the use of grace.

12. Tertio debet esse usus gratiae liberalis in proximum. Unde in Matthaeo: Gratis accepistis, gratis date 39. O sol, quare non vendis lucem tuam? Et tu, Sequana, quare non vendis guttas aquae? Certe, quia gratis accepit, ideo gratis communicat. Solus miser homo est, qui vendit gratiam sibi collatam. Unde intravit primo ista venditio? Certe a Simone mago, cui dixit apostolus Petrus: Pecunia tua tecum sit in perditionem 40 . Vertex Apostolorum, beatus Petrus dicit: Unusquisque accepit gratiam, in alterutrum ministrantes, sicut boni dispensatores multiformis gratiae Dei 41. Dionysius determinat nobis usum gratiae in Angelica hierarchia et caelesti et dicit, quod si superiores angeli continerent se et non vellent influere in inferiores angelos, tunc ipsi clauderent sibi viam influentiae Dei. Si bonum, quod habes a Deo, denegas alii et vides pauperem in vita aut in merito; non es dignus vita aeterna, et vita tua est pessima et porcina42. -- Difficile est, quod homo sit fidelis, virilis et liberalis; ideo multi errant circa usum gratiae.

13. But what is the fruit of all these things? He who plants a vine plants it on account of its fruit. Moreover threefold is the fruit of grace, which one can never discover, except in him who is in grace. The first is the remission of fault, the second is the fullness of justice, and the third is the perpetuation of blessed life.

13. Sed quis est fructus omnium istorum? Qui plantat vineam plantat eam propter fructum. Triplex autem est fructus gratiae, qui numquam potest reperiri, nisi in eo qui est in gratia. Primus est remissio culpae, secundus est plenitudo iustitiae, et tertius est perpetuatio vitae beatae.

14. The first fruit, I say, of grace is the remission of fault. Whence the Apostle to the Romans: Justified through faith, we have peace towards God through Our Lord Jesus Christ, through whom we also have access through faith in that grace (of His), in which we stand and glory in the hope of the glory of the sons of God 43. As the Philosopher would have it, that no one be changed from viciousness to virtues except through being accustomed to the contrary habit; so fault is not remitted in eternity except through grace. Can the greedy man come to liberality except through the exercise of liberality? The Philosopher considers vice, in as much as he calls it a certain disordering; when God is known to me, I judge of sin, that it is offensive to God; for through the privation of the law you do not honor God 44; whence it is necessary that you be subject to the vengeance of God. It is necessary, that he who has not honored out of fault, be subject to punishment. -- Sin is subject to the vengeance of God; therefore it is proper, that punishment be eternal, because the offense is infinite. For the offense is as great, as He who is offended; but God is immense, and (His) majesty is infinite; therefore also is the offense infinite; therefore also the punishment is infinite, not in intensity, but in duration; because it is impossible that, created, active virtue be infinite. Therefore it is necessary, that eternal virtue be at work; but God is infinite; therefore if He changes the soul, it is proper, that this be done through some influence of grace. Likewise, (a sin meriting) Gehenna is not forgiven except through grace. See, therefore, in what manner grace frees from the servitude of sin and of the devil 45.

14. Primus, dico, fructus gratiae est remissio culpae. Unde Apostolus ad Romanos: Iustificati per fidem, pacem habeamus ad Deum per Dominum nostrum Iesum Christum, per quem et habemus accessum per fidem in gratiam istam, in qua stamus et gloriamur in spe gloriae filiorum Dei 43. Sicut vult Philosophus, non mutatur quis de vitiositate ad virtutes nisi per assuefactionem ad contrarium habitum; ita non remittetur culpa in aeternum nisi per gratiam. Potestne avarus in liberalitatem devenire nisi per exercitium liberalitais? Philosophus considerat vitium, in quantum dicit deordinationem quandam; quando habeo notitiam de Deo, iudico de peccato, quod est offensa Dei; nam per privationem legis Deum inhonoras 44; unde necesse est quod subiaceas vindictae Dei. Qui inordinatus est in culpa, necesse est, quod subiaceat poenae. -- Peccatum subiacet vindictae divinae; oportet igitur, quod poena sit aeterna, quia offensa est infinita. Tanta enim est offensa, quantus est ille qui offenditur; sed Deus est immensus, et maiestas est infinita: ergo et offensa est infinita: ergo et poena est infinita, non intensive, sed processive; quia impossibile est, virtutem creatam activam infinitam esse. Necesse set igitur, quod virtus aeterna operetur; sed Deus infinitus est; ergo si ipse mutet animam, oportet, quod hoc fiat per aliquam influentiam gratiae. Item, gehenna non dimittitur nisi per gratiam. Videte, igitur, quomodo gratia liberat a servitute peccati et diaboli45.

15. The second fruit of grace is the fullness of justice, which consists in this, that man be just in himself both as regards God and neighbor, that is that man avoids evil and works good. And in what manner? The Apostle says to Titus: The grace of God Our Savior has appeared to all men, instructing us, to live in this age soberly, justly, and piously, renouncing impiety and secular desires, awaiting the blessed hope and advent of the glory of the Great God 46. -- The grace of Our God and of Jesus Christ has appeared etc.. This is the grace, which expels all evils and grants all goods; therefore in grace is the fullness of justice. Whence in Ecclesiasticus Uncreated Wisdom says: I (am) the mother of beautiful love and of fear and of acknowledgement and of holy hope; in Me (there is) every grace of way and of truth; in Me every hope of life and of truth; pass over to me all you, who desire Me, and be filled up by what I have brought forth 47. Do you want to be full of grace and virtue? Passover to me, that is, to Christ. And how? We cannot do this, unless we be raised over ourselves; but some things impede us, lest we be raised over ourselves; for that reason it is proper, that we rise up against those things which impede us. In that fullness of grace one is not placed, unless one rises up against oneself and is raised above oneself and loves God above all things and (his) enemy as his very self 48; because by the name of neighbor every man is understood. Therefore full justice is to love God above all things, and this is to love every man, therefore both family member and enemy. But what brings it about, that a man is raised against himself and above himself? Grace, certainly; I say, the grace of way and of truth. It is difficult for anyone, to love one's enemy, except through grace. A stone cannot be warmed by itself; but if it is placed near a burning furnace, one can then warm it. If you love those who love you, what thanks (is there in that)? 49 To love only your friend is not the virtue of grace.

15. Secundus fructus gratiae est plenitudo iustitiae, quae consistit in hoc, quod homo sit iustus in se et quoad Deum et quoad proximum, scilicet quod homo vitet malum et operetur bonum. Et quomodo? Dicit Apostolus ad Titum: Apparuit gratia Dei Salvatoris nostri omnibus hominibus, erudiens nos, ut abnegantes impietatem et saecularia desideria, sobrie, iuste et pie vivamus in hoc saeculo, exspectantes beatem spem et adventum gloriae magni Dei 47. -- Apparuit gratia Dei nostri et Iesu Christi etc. Haec est gratia, quae omnia mala expellit et omnia bona tribuit: ergo in gratia est plenitudo iustitiae. Unde in Ecclesiastico dicit Sapientia increata: Ego mater pulcrae dilectionis et timoris et agnitionis et sanctae spei; in me omnis gratia viae et veritatis; in me omnis spes vitae et virtutis; transite ad me omnes, qui concupiscitis me, et a generationibus meis adimplemini 47. Vultis esse pleni gratia et virtute? Transite ad me, scilicet ad Christum. Et qualiter? Non possumus hoc facere, nisi supra nos elevamur; sed aliqua impediunt nos, ne elevemur supra nos: ideo oportet, quod insurgamus contra illa quae nos impediunt. In ista plenitudine gratiae non collocatur, nisi qui insurgat contra se et elevetur supra se et diligat Deum super omnia et inimicum sicut se ipsum48 ; quia nomine proximi omnis homo intelligitur. Plena igitur iustitia est diligere Deum super omnia, et hoc est diligere omnem hominem, ergo et domesticum et inimicum. Sed quid faciet, quod homo elevetur contra se et supra se? Certe gratia; dico, gratia viae et veritatis. Difficile est alicui, quod diligat inimicum, nisi per gratiam. Lapis non potest calefacere per se; sed si ponatur iuxta fornacem ardentem, potest postea calefacere. Si diligitis qui vos diligunt, quae gratia? 49. Diligere amicum tantum non est virtus gratiae.

16. The third fruit of grace is the attainment of eternal beatitude. Whence the Apostle to the Romans: The stipend of sin (is) death; however the grace of God (is) eternal life 50. You have the planting ground for life and death. The grace of God is eternal life. What however is sin? Certainly nothing other but the tree of death. Here is the tree of death, and here the tree of life; place yourself in the garden, where the Tree of life is 51. One would be stupid who would plant a tree of death; if you have planted the tree, upon which you ought to be hung, you were stupid. Therefore evil men plant that tree of sin. -- Therefore threefold is the fruit of grace: the first is the remission of fault, the second is the fullness of justice, and the third is the attainment of eternal beatitude.

16. Tertius fructus gratiae est assecutio beatitudinis aeternae. Unde Apostolus ad Romanos: Stipendia peccati mors; gratia autem Dei vita aeterna 50 . Habes plantationem vitae et mortis. Gratia Dei est vita aeterna. Quid autem est peccatum? Certe nihil aliud nisi arbor mortis. Hic est arbor mortis, et hic est arbor vitae; pone te in horto, ubi est lignum vitae 51 . Stultus esset qui plantaret arborem mortis; si plantasti arborem, in qua deberes suspendi, stultus esses. Mali igitur illam arborem peccati plantant. -- Est igitur triplex fructus gratiae: primus est remissio culpae, secundus est plenitudo iustitiae, et tertius est assecutio beatitudinis aeternae.

17. And according to this grace is threefold, that is curing grace, strengthening grace and consummating grace. -- Curing grace is given in the seven Sacraments against the sevenfold disease; in the just it is guarded through the seven exercises of justice, which are dealt with in the seven penetential Psalms. And not without reason are these said to be the seven penetential Psalms and not others, and that they cannot be changed nor multiplied. Likewise, curing grace is perfected in the seven works of mercy. 52 -- But strengthening grace consists in two things. For either it is considered in the manner of one rectifying, and so consists in the seven virtues; or it is considered in the manner of one expediting, and so consists in the seven gifts of the Holy Spriit. -- But consummating grace consists in two septenaries, that is grace (which) consummates on the way, in the seven beatitudes, which are touched upon in the Gospel, when it is said: Blessed (are) the poor, since theirs is the Kingdom of Heaven 53 etc.; but consummating grace (consists) in seven dowries of the fatherland to the soul itself, which (dowries) are seeing, enjoyment, and holding. The first responds to faith; the second, to hope; and the third to charity. It also consists in four dowries to the body, which redound unto the body from the beatitude of the soul and they are clarity, subtlety, agility and impassibility; which respond to the four cardinal virtues.

17. Et secundum hoc est triplex gratia, scilicet gratia curans, gratia corroborans et gratia consummans. -- Gratia curans datur in septem sacramentis contra septemplicem morbum; in iustis custoditur per septem exercitia iustitiae, de quibus agitur in septem Psalmis poenitentialibus. Et non sine ratione dicuntur illi septem Psalmi poenitentiales et non alii, nec mutari possunt nec multiplicari. Item, perficitur gratia curans in septem operibus misericordiae52. -- Gratia vero corroborans consistit in duobus. Aut enim se habet per modum rectificantis, et sic consistit in septem virtutibus; aut se habet per modum expedientis, et sic consistit in septem donis Spiritus sancti. -- Gratia vero consummans consistit in duobus septenariis, scilicet gratia consummans in via in septem beatitudinibus, quae tanguntur in Evangelio, cum dicitur: Beati pauperes, quoniam ipsorum est regnum caelorum 53 etc.; sed gratia consummans patriae in septem dotibus ipsius animae, quae sunt visio, fruitio et tentio. Prima respondet fidei; secunda, spei; et tertia respondet caritati. Consistit etiam in quatuor dotibus corporis, quae in corpus redundant ex beatitudine animae et sunt claritas, subtilitas, agibilitas et impassibilitas; quae respondent quatuor virtutibus cardinalibus.

18. And thus are the seven septenaries. To speak of the seven Sacraments, of the seven exercises of justice and of the seven works of mercy would be exceedingly long; to speak also of the seven beatitudes and of the seven dowries would be exceedingly arduous at the present. And for that reason we propose in the middle to hold and speak of the seven gifts of the Holy Spirit, which are the gift of wisdom and understanding, the gift of counsel and fortitude, the gift of knowledge and piety and the gift of the fear of the Lord. And let us proceed not in that manner, by which Isaiah proceeded 54, but let us begin from the last gift, that is from the fear of the Lord; and let us beg the Lord, that He grant us the gifts of the Holy Spirit, who with the Father and the Son lives and reigns . . .

18. Et sic sunt septem septenarii. Dicere de septem sacramentis, de septem exercitiis iustitiae et de septem operibus misericordiae esset nimis longum; dicere etiam de septem beatitudinibus et de septem dotibus ad praesens esset nimis arduum. Et ideo in medio proponimus nos tenere et dicere de septem donis Spiritus sancti, quae sunt donum sapientiae et intellectus, donum consilii et fortitudinis, donum scientiae et pietatis et donum timoris Domini. Et procedemus non eo modo, quo procedit Isaias54 , sed incipiemus ab ultimo dono, scilicet a dono timoris Domini; et rogabimus Dominum, quod det nobis dona Spiritus sancti, qui cum Patre et Filio vivit et regnat etc.

26 . Gal 1, 15-16. Textus plenus est: Cum autem complacuit ei qui me segregavit ex utero matris meae et vocavit per gratiam suam, ut revelaret Filium suum in me, ut evangelizarem illum in Gentibus: continuo non acquievi carni et sanguini.

36 . Cf. Iudic 16, 17-19.

38 . Phil 4, 13; cf. Io 15, 5.

42 . Cf. 1 Io 3, 17; Iac 2, 15-17.

45 . Cf. Rom 6, 16-17.

47 . Eccli 24, 24-26.

48 . Cf. Mt 5, 43-44.

52 . Cf. Mt 25, 35-36.

54 . Cf. Is 11, 2-3.

S. Bonaventurae Bagnoregis

H. R. E. Cardinalis &

Doctor Ecclesiae Universalis

DE SEPTEM DONIS SPIRITUS SANCTI

1. Come, sons, hear Me; I will teach you the fear of the Lord 1. -- Hear, one (who) keeps silence, and for (thy) reverence good grace will come to thee 2. This word is written in Ecclesiasticus, in which the Wise Man urges the good listener, that silently and with reverence, he hear the word of God; because keeping silent and reverence is not un-useful to him, because through these good grace will come to him. What is good grace? Or what are evil graces? Good is the grace, which makes a man good; but a false and vain grace is beauty 3, as is said in Proverbs. Grace freely given stands with mortal sin. That grace Ecclesiasticus reputes little, but the grace which makes one pleasing he apprises much. -- That grace he describes for you in a threefold manner 4, that is as much as regards the rise of grace, the use of grace and the fruit of grace. As much as regards the rise of grace I said, because grace is nothing other than the best given and the perfect gift, descending from the Father of lights 5 through the Incarnate Word, through the Crucified Word and through the Inspired Word. And I said, that that Word leads us back into the Most High Principle; and this Dionysius (the Areopagite) notes, in his discussion of this word: every best given etc., and he adds and says: "But also after the Father acts, every process of manifestations, coming upon us bountifully [large] and in a good manner, and (every) unifying virtue fills us full and converts us unto the Father of lights" -- As much as regards the use of grace I said, that the use of grace ought to be faithful, virile and liberal; therefore the grace which makes us pleasing is the perfect gift, through which we use it and other things for good. And the use of grace ought to be, that a man use grace for good faithfully as much as regards God, virilely as much as regards his very self and liberally as much as regards his neighbor. -- Third, as much as regards the fruit of grace, I said, that grace cures from fault, thoroughly strengthens in virtue and consummates in glory. -- And from this there is elicited such a description of grace, that grace is the best given and perfect gift, descending from the Father of lights, curing from evil, thoroughly strengthening in good and consummating in glory. Curing grace is given in the seven Sacraments, guarded in the seven exercises of justice and perfected in the seven works of mercy. Thoroughly strengthening grace consists in the seven habits of the virtues; and in seven gifts of the Holy Spirit. But consummating grace consists in the seven Beatitudes and in the seven dowries. -- Those are the seven septenaries, which are counted in the jubilee year. Of that multitude we said that we cannot speak except of the one septenary, that is the seven gifts of the Holy Spirit. We will beg the Lord ...

1. Venite, filii, audite me; timorem Domini docebo vos 1. -- Audi tacens, et pro reverentia accedet tibi bona gratia 2. Verbum ultimum scribitur in Ecclesiastico, in quo hortatur Sapiens bonum auditorem, quod tacite et cum reverentia audiat verbum Dei; quia non est ei inutilis taciturnitas et reverentia, quia per haec accedet ei bona gratia. Quae est bona gratia? Nunquid sunt malae gratiae? Bona est gratia, quae hominem facit bonum; sed fallax gratia et vana est pulcritudo 3, ut dicitur in Proverbiis. Gratia gratis data stat cum mortali peccato. Istam gratiam parum reputat Ecclesiasticus, sed gratiam gratum facientem multum appretiatur. -- Istam gratiam descripsi vobis tripliciter 4, scilicet quantum ad gratiae ortum, quantum ad gratiae usum et quantum ad gratiae fructum. Quantum ad gratiae ortum dixi, quod gratia nihil aliud est quam datum optimum et donum perfectum, descendens a Patre luminum 5 per Verbum incarnatum, per Verbum crucifixum et per Verbum inspiratum. Et dixi, quod Verbum illud reducit nos in summum principium; et hoc notat Dionysius tractans hoc verbum: omne datum optimum etc., et addit et dicit: "Sed et omnis, Patre moto, manifestationum processus in nos large ac bene proveniens et unifica virtus nos replet et convertit nos in Patrem luminum". -- Quantum ad usum gratiae dixi, quod usus gratiae debet esse fidelis, virilis et liberalis; ergo gratia gratum faciens est donum perfectum, per quod bene utimur ipso et aliis. Et debet usus gratiae esse, ut bene fideliter utatur homo gratia quantum ad Deum, viriliter quantum ad se ipsum et liberaliter quantum ad proximum. -- Tertio, quantum ad fructum gratiae dixi, quod gratia curat a culpa, corroborat in virtute et consummat in gloria. -- Et ex hoc elicitur descriptio gratiae talis, quod gratia est datum optimum et donum perfectum, descendens a Patre luminum, curans a malo, corroborans in bono et consummans in gloria. Gratia curans datur in septem Sacramentis, custoditur in septem exercitiis iustitiae et perficitur in septem operibus misericordiae. Gratia corroborans consistit in septem habitibus virtutum et in septem donis Spiritus sancti. Gratia vero consummans consistit in septem beatitudinibus et in septem dotibus. -- Isti sunt septem septenarii, qui numerantur in anno iubilaeo. De ista multitudine diximus quod non possumus dicere nisi de uno septenario, scilicet septem donorum Spiritus sancti. Rogabimus Dominum etc.

2. There shall rest upon him the Spirit of the Lord, the spirit of wisdom and of understanding, the spirit of counsel and of fortitude, the spirit of knowledge and of piety, and the spirit of the fear of the Lord will fill him full 6. Concerning those spirits I want you to understand what John saw in the Apocalypse in the midst of the throne and the four animals, the Lamb having seven horns and seven eyes, which are the seven spirits of God sent into every land 7. John puts forth a fantastic vision and expresses the truth. He calls the gifts of the Holy Spirit horns and eyes. And why? You ought to understand, that of the gifts of the Holy Spirit is a certain efficacy, through which all evils are impugned; there is another efficacy of the gifts, through which man is expedited towards all good things. And because in horns is fortitude, for that reason he call the gifts, through which evils are impugned, horns. And because expeditive virtue is in the eyes, for that reason he calls the gifts, through which man is expedited towards all good things, eyes. -- Seven are the sins, which are impugned through the seven gifts of the Holy Spirit. The first is the sin of pride, the second sin is envy, the third wrath, the fourth sloth:, the fifth avarice, the sixth is gluttony and the seventh is luxury.

2. Requiescet super eum Spiritus Domini, spiritus sapientiae et intellectus, spiritus consilii et fortidudinis, spiritus scientiae et pietatis, et replebit eum spiritus timoris Domini 6. De istis spiritibus volo quod intelligatis quod Ioannes in Apocalypsi vidit in medio throni et quatuor animalium Agnum habentem cornua septem et oculos septem, qui sunt septem spiritus Dei missi in omnem terram 7. Ponit Ioannes visionem phantasticam et exprimit veritatem. Vocat dona Spiritus sancti cornua et oculos. Et quare? Debetis intelligere, quod donorum Spiritus sancti est quaedam efficacia, per quam impugnantur omnia mala; est alia efficacia donorum, per quam homo expeditur ad omnia bona. Et quia in cornibus est fortitudo, ideo dona, per quae impugnantur mala, vocat cornua. Et quia virtus expeditiva est in oculis, ideo dona, per quae homo expeditur ad omnia bona, vocat oculos. -- Septem sunt peccata, quae impugnantur per septem dona Spiritus sancti. Primum est peccatum superbiae, secundum peccatum est invidia, tertium ira, quartum accidia, quintum avaritia, sextum est gula et septimum est luxuria.

3. Those vices are expelled through the seven gifts of the Holy Spirit, and the seven virtues are introduced, which Christ taught, when He proposed the foundations of salvation upon the Mount. The first virtue is voluntary poverty, of which in the Gospel: Blessed the poor in spirit. The Second is gentleness or meekness, of which in the Gospel: Blessed the meek etc.. The third is morning, of which in the Gospel: Blessed those, who mourn. The fourth is the hunger for justice, of which in the Gospel: Blessed those, who hunger and thirst for justice. The fifth is mercy, of which in the Gospel: Blessed the merciful. The sixth virtue is cleanliness of heart, of which in the Gospel: Blessed the clean of heart. And the seventh is peace, of which in the Gospel: Blessed the peacemakers 8. -- Through those seven gifts of the Holy Spirit, designated by the seven horns, the seven mortal sins are destroyed, and the seven virtues are introduced. The gift of fear destroys pride and induces the good of poverty; the gift of piety destroys envy and introduces gentleness or meekness of soul; the gift of knowledge destroys an angry disposition and introduces the gift of mourning -- nothing is so contrary to an angry disposition than the clearing of the mind -- the gift of fortitude destroys sloth: and introduces the hunger for justice; the gift of counsel destroys avarice and introduces mercy; the gift of understanding destroys gluttonous behavior and introduces cleanliness of heart; the gift of wisdom destroys luxury and introduces peace. -- Whence through the seven gifts of the Holy Spirit all evils are destroyed, and all good things are introduced.

3. Ista vitia expelluntur per septem dona Spiritus sancti, et septem virtutes introducuntur, quas Christus docuit, quando fundamenta salutis proposuit in monte. Prima virtus est paupertas voluntaria, de qua in Evangelio: Beati pauperes spiritu. Secunda est mansuetudo sive mititas, de qua in Evangelio: Beati mites etc. Tertia est luctus, de qua in Evangelio: Beati, qui lugent. Quarta est esuries iustitiae, de qua in Evangelio: Beati, qui esuriunt et sitiunt iustitiam. Quinta est misericordia, de qua in Evangelio: Beati misericordes. Sexta virtus est munditia cordis, de qua in Evangelio: Beati mundi corde. Et septima est pax, de qua in Evangelio: Beati pacifici 8. -- Per ista septem dona Spiritus sancti, designata per septem cornua, destruuntur septem peccata mortalia, et introducuntur septem virtutes. Donum timoris destruit superbiam et inducit bonum paupertatis; donum pietatis destruit invidiam et introducit mansuetudinem sive mititatem animae; donum scientiae destruit iracundiam et introducit donum luctus -- nihil ita contrarium est iracundiae quam serenatio mentis -- donum fortitudinis destruit accidiam et introducit esuriem iustitiae; donum consilii destruit avaritiam et introducit misericordiam; donum intellectus destruit gulositatem et introducit munditiam cordis; donum sapientiae destruit luxuriam et introducit pacem. -- Unde per septem dona Spiritus sancti omnia mala destruuntur, et omnia bona introducuntur.

4. Those gifts of the Holy Spirit are touched upon in the Lord's Prayer 9. Those gifts are not had except from the Father of lights; for that reason Christ wanting to teach us, in what manner we can obtain them, teaches us to ask for them in the Lord's Prayer. In the first part the gift of fear is asked for, when He says: Our Father, who art in Heaven , hallowed be Thy Name. Secondly piety is asked for, when He says: May Thy Kingdom come. Third the gift of knowledge is asked for, when He says: Thy will be done on earth as it is in the heavens. Fourth the gift of fortitude is asked for, when He says: Give us this day our daily bread. Bread strengthens the heart of a man 10. Fifth the gift of counsel is asked for, when He says: And forgive us our debts, as we also forgive our debtors. Sixth the gift of understanding is asked for, when He says: And put us not to the test. Seventh the gift of wisdom is asked for, when He says: But free us from evil. Amen.

4. Ista dona Spiritus sancti tanguntur in oratione dominica 9. Ista dona non habentur nisi a Patre luminum; ideo Christus volens nos docere, quomodo possumus ea obtinere, docet nos ista petere in oratione dominica. In prima parte petitur donum timoris, cum dicit: Pater noster, qui es in caelis, sanctificetur nomen tuum. Secundo petitur pietas, cum dicit: Adveniat regnum tuum. Tertio petitur donum scientiae, cum dicit: Fiat voluntas tua sicut in caelo et in terra. Quarto petitur donum fortitudinis, cum dicit: Panem nostrum quotidianum da nobis hodie. Panis cor hominis confirmat 10. Quinto petitur donum consilii, cum dicit: Et dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. Sexto petitur donum intellectus, cum dicit: Et ne nos inducas in tentationem. Septimo petitur donum sapientiae, cum dicit: Sed libera nos a malo. Amen.

5. In the first our sanctification is asked for, and this through the gift of fear, when He says, Our Father, who art in Heaven; hallowed be Thy Name. Isaiah: Hallow the Lord of Hosts, He is both thy trembling and thy fear 11. In the second the consummation of human salvation is asked for, which is not had except through the gift of piety; let there be judgment without mercy for him who has not worked mercy 12. That gift is touched upon, when He says: Thy Kingdom come. In the third part the fulfillment of the divine law is asked for through the gift of knowledge, because it teaches how to ask well and avoid evils. This gift is touched upon, when He says: Thy will be done etc.. In the fourth part the reheating of eternal virtue is asked for, and through this the gift of virtue or of fortitude, when He says: Give us this day our daily bread. Bread strengthens the heart of a man 13. In the fifth the remission of sins is asked for through the gift of counsel, when He says: And forgive us our debts, as etc.. In the sixth petition the warding off of hostile deceit is asked for through the gift of understaning, when He says: And put us not to the test. In the seventh petition the subjugation of carnal concupiscence is asked for through the gift of wisdom, when He says: But free us from evil. Amen. It is impossible, that the soul tame its flesh, unless it be filled full with the gift of wisdom. To speak of these would take a long time.

5. In prima petitur sanctificatio nostra, et hoc per donum timoris, cum dicit: Pater noster, qui es in caelis, sanctificetur nomen tuum. Isaias: Dominum exercituum sanctificate, et ipse est pavor et timor vester 11. In secunda petitur consummatio humanae salutis, quae non habetur nisi per donum pietatis; iudicium sine misericordia fiat ei qui non fecerit misericordiam 12. Istud donum tangitur, cum dicit: Adveniat regnum tuum. In tertia parte petitur adimpletio divinae legis per donum scientiae, quod docet bene agere et mala vitare. Hoc donum tangitur, cum dicit: Fiat voluntas tua etc. In quarta parte petitur refocillatio aeternae virtutis, et per hoc donum virtutis sive fortitudinis, cum dicit: Panem nostrum quotidianum da nobis hodie. Panis cor hominis confirmat 13. In quinta petitur remissio peccati per donum consilii, cum dicit: Et dimitte nobis debita nostra, sicut etc. In sexta petitione petitur propulsatio fraudis hostilis per donum intellectus, cum dicit: Et ne nos inducas in tentationem. In septima petitione petitur subiugatio concupiscentiae carnalis per donum sapientiae, cum dicit: Sed libera nos a malo. Amen. Impossibile est, quod anima domet carnem suam, nisi repleatur dono sapientiae. De istis loqui esset longum.

6. Come, sons 14 etc.. Those words belong to the prophet David, in which He invites the sons of God's grace and the sons of adoption to learn in addition that reading; and he not only invites children, but also those advanced (in age) and old men and the decrepit. This is one reading, which ought to be taught in youth and never deserted. Whence in Ecclesiasticus: Keep the fear of the Lord and grow old in it 15. And in Tobias it is said, that Tobias begot a son, whom from his infancy he taught to fear God 16. Therefore this reading belongs to everyone. It is true that Sacred Scripture speaks of the fear of the Lord; and the fear of the Lord is handed down in Sacred Scripture. A preacher speaks as the man, who is in the field and collects flowers; he cannot collect them all, but he collects some and from that makes a wreath. It is said in Ecclesiasticus: A crown of wisdom the fear of the Lord 17. I want to make for you a wreath from flowers, which I have collected, which at the present I want to minister to you. It seems to me, that the fear of the Lord is the most beautiful tree planted in the heart of a holy man, (and) which God waters continuously; and when the tree is consummated, then the man is worthy of eternal glory. I want to describe for you the root of that tree and its branches with its one fruit. -- (There are) three things to be considered here that I want to say to you, so that as one of you I may learn to fear God. I want to describe for you, what is the origin of the divine fear, what its utility, and what is perfection.

6. Venite, filii 14 etc. Verba ista sunt prophetae David, in quibus invitat filios gratiae Dei et filios adoptionis ad addiscendam istam lectionem; et non solum invitat parvulos, sed etiam provectos et senes et decrepitos. Haec est una lectio, quae doceri debet in iuventute et nunquam deseri. Unde in Ecclesiastico: Serva timorem Domini et in illo inveterasce 15. Et in Tobia dicitur, quod Tobias genuit filium, quem ab infantia sua docuit timere Deum 16. Omnium est igitur ista lectio. Verum est quod sacra Scriptura loquitur de timore Domini; et traditur timor Domini in sacra Scriptura. Praedicator facit sicut homo, qui est in prato et colligit flores; non potest omnes colligere, sed colligit aliquos et facit inde sertum. Dicitur in Ecclesiastico: Corona sapientiae timere Dominum 17. Volo vobis facere sertum de floribus, quos collegi, quod ad praesens volo vobis ministrare. Videtur mihi, quod timor Domini sit arbor pulcherrima in corde viri sancti plantata, quam Deus rigat continue; et cum consummata est arbor, tunc dignus est homo gloria aeterna. Volo vobis describere radicem istius arboris et ramificationem eius una cum fructu. -- Tria hic consideranda volo vobis dicere, ut una vobiscum discam timere Deum. Volo vobis describere, quae sit divini timoris origo, quae utilitas, et quae perfectio.

7. What is the root of the fear of the Lord? For it is proper to go to the original principle, to know, the way through which the fear of the Lord rises in us. Moreover the fear of the Lord rises in us first from the consideration of the sublimity of the Divine Power; second, from the consideration of the perspicacity of the Divine Wisdom; third, from the consideration of the severity of the Divine Vengeance. -- First, I say, the fear of God rises in us from the consideration of the Divine Power. Whence in Jeremiah: There is none like Thee, Lord, great art Thou, and great Thy Name in strength; who will not fear Thee, O King of the nations? For Thy distinction is among all the other wise men of the nations and in their diverse kingdoms who is like Thee? 18 First he speaks of the magnitude of the Divine Power, when he says: There is none like Thee, Lord etc.. Whence in the Book of Wisdom: As a drop of pre-dawn dew, so before Thee (is) all the earth 19. Therefore who will not fear Thee, except the impious and the stupid? Wherefore there is also said in Malachi: A son honors his father and a slave his own lord; if I am thy Father, where is My honor? And if I am thy Lord, where is fear of Me? 20 If a man is impious, he is in want of punishment; if he is stupid, he is in want of sense. That the most high stupidity is not-fearing (the Lord), the Lord says in Jeremiah: Hear he says, stupid people, who have not a heart; because having eyes, you do not see; ears, and you do not hear. Therefore you will not fear Me and grieve from My Face? Who has placed the sand as the terminus of the sea, a sempiternal precept, which will not pass away 21. You will not fear Me? -- Therefore I say, that fear first rises in us from the consideration of the Divine Power.

7. Et quae est radix timoris Domini? Oportet enim ire ad originale principium, ut sciamus, per quam viam oritur timor Dei in nobis. Oritur autem timor Dei in nobis primo ex consideratione sublimitatis divinae potentiae; secundo, ex consideratione perspicacitatis divinae sapientiae; tertio, ex consideratione severitatis divinae vindictae. -- Primo, dico, oritur timor Dei in nobis ex consideratione divinae potentiae. Unde in Ieremia: Non est similis tui, Domine, magnus es tu, et magnum nomen tuum in fortitudine; quis non timebit te, o rex gentium? Tuum enim est decus inter cunctos sapientes gentium et in diversis regnis eorum quis similis tui? 18 Praemittit primo magnitudinem divinae potentiae, cum dicit: Non est similis tui, Domine etc. Unde in libro Sapientiae: Sicut gutta roris antelucani, sic ante te omnis orbis terrarum 19. Igitur quis non timebit te, nisi impius et stultus? Quare et dicitur in Malachia: Filius honorat patrem et servus dominum suum; si ego sum pater, ubi est honor meus? Et si sum Dominus, ubi est timor meus? 20 Si homo est impius, indiget poena; si est stultus, indiget sensu. Quod summa stultitia sit non timere, dicit Dominus in Ieremia: Audi, inquit, popule stulte, qui non habetis cor; quia habentes oculos, non videtis; aures, et non auditis. Me ergo non timebitis et a facie mea non dolebitis? Qui posui arenam terminum mari, praeceptum sempiternum, quod non praeteribit 21. Me non timetis? -- Dico igitur, quod oritur primo in nobis timor ex consideratione divinae potentiae.

8. But secondly the fear of the Lord rises in us from the consideration of the perspicacity of the Divine Wisdom. Whence Job: For He is the only One; and no one can avert His thoughts. And about that I am troubled by His face and considering Him, I am disquieted by fear 22. -- He is the only One, that is, from Himself alone does he have ‘being’, and all other things from Him. And as from the first being all things flow, so God is the Cause of all. Therefore if God is the Cause of all, there is no creature, which is not naked in His eyes, because He himself sees and intently gazes upon the thoughts of men. For that reason Job in the person of the man considering the Divine Wisdom, (which) weighs all other things, says: Considering Him, I am disquieted by fear. Whence upon this the Psalms: Who respects the earth and makes it tremble 23 etc.; the Gloss says: "God then respects the earth and makes it tremble, when He brightens earthly man in respect to His grace and converts him to his original Principle, through which all others are derived and governed. And then man trembles thoroughly". -- For that reason a man ought to consider, what he thinks, what he speaks, and what he does; because God sees all things. Whence Boethius in his book On the Consolation says: "If you do not want to be concealed, there is a great, unspoken necessity of your being proved, since all other things you do in the sight of the Judge (who) sifts all other things". And in Ester it is said: I saw Thee, Lord, as does the Angel of God, and thoroughly disturbed was my heart because of the fear of Thy glory; for Thou art very wonderful, Lord, and Thy Face (is) full of graces 24. -- I saw Thee, Lord, as does an angel of God. An angel sees and circumspects all things, he approves good things and reproves evil ones; likewise, an angel loves the good and hates evil.

8. Secundo vero oritur in nobis timor Domini ex consideratione perspicacitatis divinae sapientiae. Unde Iob: Ipse enim solus est; et nemo potest avertere cogitationes eius. Et idcirco a facie eius turbatus sum et considerans eum, timore sollicitor 22. -- Ipse solus est, id est, a se solo habet esse, et omnia alia ab ipso. Et sicut a primo ente manant omnia, ita Deus omnium est causa. Igitur si Deus omnium est causa, nulla creatura est, quae non sit nuda in oculis eius, quia ipse videt et intuetur cogitationes hominum. Ideo Iob in persona hominis considerantis divinam sapientiam cuncta librantem dicit: Considerans eum, timore sollicitor. Unde super illud Psalmi: Qui respicit terram et facit eam tremere 23 etc.; dicit Glossa: "Tunc Deus terram respicit et tremere facit, quando terrenum hominem illustrat respectu gratiae suae et convertit ad originale principium suum, per quod cuncta principiantur et gobernantur. Et tunc homo contremiscit". -- Ideo multum debet homo considerare, quid cogitet, quid loquatur et quid agat; quia Deus omnia videt. Unde Boethius in libro De consolatione dicit: "Magna vobis, si dissimulari non vultis, indicta est necessitas probitatis, cum cuncta agatis in conspectu iudicis cuncta cernentis". Et in Esther dicitur: Vidi te, Domine, quasi Angelum Dei, et conturbatum est cor meum prae timore gloriae tuae; valde enim mirabilis es, Domine, et facies tua plena gratiarum 24. - Vidi te, Domine, quasi angelum Dei. Angelus omnia videt et circumspicit, bona approbat et mala reprobat; item, angelus bonum diligit et malum odit.

9. The third origination of the fear of the Lord is from the consideration of the severity of the Divine Vengeance. Whence in Habakkuk: Lord, I have heard what is heard of Thee and I fear. I have heard and thoroughly disturbed is my stomach ; from speaking my lips thoroughly tremble. May rot step into my bones and gush beneath me, that I may rest on the day of tribulation 25. He says: I have heard what is heard of Thee and I fear, that is, that which is said, when it is said: Go, accursed ones, into the eternal fire 26. He says: May rot step into my bones and gush beneath me, that I may rest on the day of tribulation. Not only on the day of tribulation or of the severity of the Last Judgment, but of whatever other judgment, because God's judgments are very many. Whence the Psalm: Fasten together my flesh with Thy fear, for I am afraid of Thy judgments 27.

9. Tertia originatio timoris Domini est ex consideratione severitatis divinae vindictae. Unde in Habacuc: Domine, audivi auditionem tuam et timui. Audivi et conturbatus est venter meus; a voce contremuerunt labia mea. Ingrediatur putredo in ossibus meis et subter me scateat, ut requiescam in die tribulationis 25. Dicit: Audivi auditionem tuam et timui, scilicet, illam auditionem, quando dicetur: Ite, maledicti, in ignem aeternum 26. Dicit: Ingrediatur putredo in ossibus meis, et subter me scateat; ut requiescam in die tribulationis. Non solum in die tribulationis sive severitatis ultimi iudicii, sed cuiuslibet alterius iudicii, quia plura sunt iudicia Dei. Unde Psalmus: Confige timore tuo carnes meas, a iudiciis enim tuis timui 27.

10. For seven are God's judgments; six are in the present, and the seventh in death, and that will be doubled. -- The God's first judgment is that of confinement; the second judgment is that of acute blinding; God's third judgment is that of obstinacy; God's fourth judgment is that of dereliction; the fifth is that of dissipation; the sixth is that of desperation, and the seventh is that of condemnation. -- God's first, I say, judgment is that of confinement, because the sinner, when he sins, is despoiled of gratuitous things and wounded in natural ones. And so the sinner is bound by two chains, that is by proneness to evil and by difficulty to good. By those two chains a sinner is bound unto the hands of the devil, as Peter was unto the hands of Herod 28. -- After that judgment there follows another judgment, that is the judgment of acute blinding, which figures in the Book of Judges, where it is said, that the Philistines, when they had captured Sampson, tore out his eyes and made him grind at a millstone 29. For from sin a man has a chain on his mind, so that he reputes nothing a sin; he thinks, that light is darkness and darkness is light 30, because he has acutely blinded his spiritual eyes.

10. Septem enim sunt iudicia Dei; sex sunt in praesenti, et septimum in morte, et illud duplicabitur. -- Primum iudicium Dei est alligationis; secundum iudicium est excaecationis; tertium iudicium Dei est obstinationis; quartum iudicium Dei est derelictionis; quintum est dissipationis; sextum est desperationis, et septimum est condemnationis. -- Primum, dico, iudicium Dei est alligationis, quia peccator, quando peccat, spoliatur gratuitis et vulneratur in naturalibus. Et sic duabus catenis ligatur peccator, scilicet pronitate ad malum et difficultate ad bonum. Istis duabus catenis ligatur peccator in manus diaboli, sicut Petrus fuit in manus Herodis 28. - Post istud iudicium sequitur aliud iudicium, scilicet iudicium excaecationis, quod figuratur in libro Iudicum, ubi dicitur, quod philisthaei, cum cepissent Samsonem, eruerunt ei oculos et ad molam fecerunt eum molere 29. Ex peccato enim habet homo caliginem in mente, ita quod nihil reputet peccatum; putat, lumen esse tenebras et tenebras esse lucem 30, quia oculos spirituales habet excaecatos.

11. God's third judgment is the judgment of obstinacy, that is when the heart of a man can be softened neither with promises nor threats nor whips nor torments. Of such a one it is said: His heart is hardened as a stone 31. The wife of Lot was converted into a stone. I would rather, that my heart to be converted into a stone 32, than to be so hard. -- God's fourth judgment is the judgment of dereliction, that is when God forsakes a man and exposes him to whatever temptation and sin. The Psalm: When my virtue has failed, do not forsake me 33, Lord. Do not depart from me 34. Great is the danger, when a father exposes his son in the midst of wolves. -- God's fifth judgment is the judgment of dissipation, when all things, which a man does are dissipated. Nothing upright does he say, nothing prosperous, nothing ordered does he do; rather the whole of what he does, is iniquitous.

11. Tertium iudicium Dei est iudicium obstinationis, scilicet quando cor hominis nec promissis nec minis nec flagellis nec tormentis emolliri potest. De tali dicitur: Cor eius indurabitur quasi lapis 31. Uxor Lot in lapidem est conversa. Magis vellem, quod cor meum converteretur in lapidem 32, quam sic obduraretur. -- Quartum iudicium Dei est iudicium derelictionis, scilicet quando Deus derelinquit hominem et exponit eum cuilibet tentationi et peccato. Psalmus: Cum defecerit virtus mea, ne derelinquas me 33, Domine. Ne discesseris a me 34. Magnum periculum est, quando pater exponit filium in medio luporum. -- Quintum iudicium Dei est iudicium dissipationis, quando omnia, quae facit homo dissipata sunt. Nihil recte loquitur, nihil prosperum, nihil ordinatum facit; immo totum est iniquum, quod facit.

12. God's sixth judgment is the judgment of desperation, that is, when the Lord bears off a man's hope, and a man believes, that he has been deprived of eternal glory. Of such (men) it is said: The desperate have betrayed themselves to impurity , in working every uncleanness, in avarice 35. That is the most horrible judgment. In that judgment fell Judas; and that is the greatest judgment, so that in the present life a greater one cannot be given. -- The seventh judgment is in death, that is the judgment of condemnation. When a man dies in mortal sin, he is separated forever from eternal glory, and his soul is condemned to eternal fire unto the end of the world, and then he will be punished also in his body. Whence the Apostle says: Terrible is the expectation of judgment 36. That judgment Habakkuk feared 37, but David feared all God's judgments; whence he said: For I am afraid of Thy judgments 38.

12. Sextum iudicium Dei est iudicium desperationis, scilicet quando Dominus auffert homini spem, et credit homo, se esse privatum gloria aeterna. De talibus dicitur: Desperantes semetipsos tradiderunt impudicitiae, in operationem immunditiae omnis, in avaritiam 35. Istud est horribilissimum iudicium. In istud iudicium cecidit Iudas; et est istud iudicium maximum, ita quod in vita praesenti non potest dari maius. -- Septimum iudicium est in morte, scilicet iudicium condemnationis. Quando moritur homo in peccato mortali, separatur perpetuo a gloria aeterna, et aeterno igni condemnatur anima usque ad finem mundi, et tunc punietur etiam in corpore. Unde dicit Apostolus: Terribilis est exspectatio iudicii 36. Istud iudicium timebat Habacuc 37, sed omnia iudicia Dei timebat David; unde dixit: A iudiciis enim tuis timui 38.

13. Therefore collect these three consideration, that is the consideration of the sublimity of the Divine Power, the consideration of the perspicacity of the Divine Wisdom and the consideration of the severity of the Divine Vengeance. And who will there be, who will not fear? Whence Job says: Always as if waves swelled over me I have feared God, and His weight I could not bear 39. If you were in a small boat, when the waves went over the boat on all sides; you could not flee, because the waves would be everywhere; you could not hide, because you could not hide yourself away, as a man hides himself away from lightning; you could not even resist, because you would have nothing, which you could place against a wave. Collect these three; if they would be yours, more would you fear. And Job says, Always as if waves swelled over me I have feared God. And why? I cannot flee on account of the sublimity of the Divine Power; because if I ascend into Heaven, Thou art there; if I descend into the Inferno, Thou art present; if I take up my wings before dawn and dwell at the extremities of the sea, for indeed to that place will Thy hand lead me, and Thou will hold me with Thy right hand. 40. Likewise, I cannot hide on account of the perspicacity of the Divine Wisdom, because God sees all things. Likewise, I cannot resist on account of the severity of the Divine Vengeance, because he who sins is punished with an eternal judgment. Whence in the Gospel: Do not fear those who kill the body and after that have nothing more, to do; however I will show you, whom to fear; fear Him, who after He has killed, has the power to send into Gehenna 41. Therefore it is necessary, that we fear God. I would prefer throughout seven thousand years to be under the greatest punishment in the world, than to sustain the least eternal punishment; the Apostle: One must dread to fall into the hands of the living God 42, because God afflicts in eternity. -- Behold the origin of the fear of God. Consider the sublimity of the Divine Power, the perspicacity of the Divine Wisdom and the severity of the Divine Vengeance, so that you may fear God.

13. Collige igitur tres istas considerationes, scilicet considerationem sublimitatis divinae potentiae, considerationem perspicacitatis divinae sapientiae et considerationem severitatis divinae vindictae. Et quis erit, qui non timebit? Unde dicit Iob: Semper quasi tumentes super me fluctus timui Deum, et pondus eius ferre non potui 39. Si esses in navi parva, quando fluctus transcenderent navem ex omni parte; non posses fugere, quia fluctus essent undique; non posses latere, quia non posses te abscondere, sicut homo abscondit se contra fulgura; non posses etiam resistere, quia nihil haberes, quod contra undam ponere posses. Collige ista tria; si sic esset tibi, multum timeres. Et Iob dicit: Semper quasi tumentes super me fluctus Deum timui. Et quare? Non possum fugere propter sublimitatem divinae potentiae; quia, si ascendero in caelum, tu illic es; si descendero in infernum, ades; si sumpsero pennas meas diluculo et habitavero in extremis maris, etenim illuc manus tua deducet me, et tenebit me dextera tua 40. Item, non possum latere propter perspicacitatem divinae sapientiae, quia Deus omnia videt. Item, non possum resistere propter severitatem divinae vindictae, quia aeterno iudicio punitur qui peccat. Unde in Evangelio: Nolite timere eos qui occidunt corpus et post haec non habent amplius, quid faciant; ostendam autem vobis, quem timeatis; timete eum qui, postquam occiderit, habet potestatem mittere in gehennam 41. Necesse est igitur, quod timeamus Deum. Mallem per septem millia annorum esse in maxima poena de mundo, quam sustinere minimam poenam aeternam; Apostolus: Horrendum est incidere in manus Dei viventis 42, quia Deus in aeternum affligit. -- Ecce, origo timoris Dei. Consideretis sublimitatem divinae potentiae, perspicacitatem divinae sapientiae et severitatem divinae vindictae, ut timeatis Deum.

14. But what usefulness is there in fearing God? Tobias says: Do not fear, my son; we indeed live a poor life, but we will have many good things, if we fear God 43. To three things does the fear of God prevail, that is to impetrate the influence of divine grace, to introduce the rectitude of divine justice and to obtain the brightening of divine wisdom. In those three things all good things are comprehended.

14. Sed quae utilitas est in timendo Deum? Dicit Tobias: Noli timere, fili mi; pauperem quidem vitam gerimus, sed multa bona habebimus, si timuerimus Deum 43. Ad tria valet timor Dei, scilicet ad impetrandam divinae gratiae influentiam, ad introducendam divinae iustitiae rectitudinem et ad obtinendam divinae sapientiae illustrationem. In istis tribus omnia bona comprehenduntur.

15. I say, the first usefulness of the fear of God is, that the fear of God prevails to impetrate the influence of divine grace. Whence Isaiah: Whom shall I respect except the little poor man and the contrite in spirit and the one who trembles at My sermons? 44 However much a man be powerful, rich, knowledgeable and strong, unless he fears God, it is worth nothing to him. Whence the Psalm: His desire will not be in the fortitude of a horse, nor His pleasure in the swift feet of a man; the pleasure of the Lord is upon those who fear Him, and in them who hope upon His mercy 45; and the Apostle to the Philippians: Since we have wrought your salvation in fright and fear. For God is He, who works in you both to will and to accomplish on behalf of your good will 46. We cannot have the grace of God except through the fear of God, because the mercy of the Lord (is) from eternity and unto eternity upon those who fear Him 47. No one receives the grace of God, except him who fears God. (St.) Bernard: "In truth did I tell you, that there is nothing equally efficacious to deserve, conserve and multiply the grace of God, than if every time (you are) before God you find that you do not know His height, but fear it. Fear therefore, when grace dries up; fear, when it goes away; fear, when it returns again". He who does not have grace, ought to fear for himself much; similarly, if the Lord renders unto a man a lost grace, he ought to fear for himself much, lest he lose that and become ungrateful, and (that) man's final state become worse than before 48. -- Therefore the fear of God prevails to impetrate the influence of divine grace.

15. Prima, dico, utilitas timoris Dei est, quia timor Dei valet ad impetrandam divinae gratiae influentiam. Unde Isaias: Ad quem respiciam nisi ad pauperculum et contritum spiritu et trementem sermones meos? 44 Quantumcumque sit homo potens, dives, sciens et fortis, nisi timeat Deum, nihil valet ei. Unde Psalmus: Non in fortitudine equi voluntatem habebit, nec in tibiis viri beneplacitum erit ei; beneplacitum est Domino super timentes eum, et in eis qui sperant super misericordia eius 45; et Apostolus ad Philippenses: Cum metu et timore vestram salutem operamini. Deus est enim, qui operatur in vobis et velle et perficere pro bona voluntate 46. Non possumus habere gratiam Dei nisi per Dei timorem, quia misericordia Domini ab aeterno et usque in aeternum super timentes eum 47. Nullus recipit gratiam Dei, nisi qui timet Deum. Bernardus: "In veritate didixi, nihil aeque efficax esse ad gratiam Dei promerendam, conservandam et multiplicandam, quam si omni tempore coram Deo inveniaris non altum sapere, sed timere. Time ergo, cum arriserit gratia; time, cum abierit; time, cum denuo revertetur". Qui non habet gratiam, multum debet sibi timere; similiter, si Dominus reddit homini gratiam perditam, debet multum sibi timere, ne ipsam perdat et ingratus fiat, et fiant novissima hominis peiora prioribus 48. -- Valet igitur timor Dei ad impetrandam divinae gratiae influentiam.

16. Secondly the fear of God prevails to introduce the rectitude of divine justice. Whence Ecclesiasticus: The fear of the Lord expels sin. For he who is without fear can not be justified 49. Injustice does not enter into the soul except through sin; moreover the first justification of the soul is, that it subjects itself to the divine sublimity. Having destroyed that fear, it is necessary, that the latter things be destroyed. On this account it is said in Ecclesiasticus: Son, approach God's service, stand in justice and in fear and prepare your soul for temptation 50; and Ecclesiasticus says: If you do not urgently hold yourself in the fear of the Lord, your house will be swiftly subverted 51. Consider David, who says: Serve the Lord in fear and exult Him with trembling 52.

16. Secundo valet timor Dei ad introducendam divinae iustitiae rectitudinem. Unde Ecclesiasticus: Timor Domini expellit peccatum. Nam qui sine timore est non poterit iustificari 49. Iniustitia non intrat in animam nisi per peccatum; prima autem iustificatio animae est, quod subiaceat divinae sublimitati. Isto timore destructo, necesse est, quod posteriora destruantur. Propter hoc dicitur in Ecclesiastico: Fili, accedens ad servitutem Dei, sta in iustitia et timore et praepara animam tuam ad tentationem 50; et Ecclesiasticus dicit: Si non in timore Domini tenueris te instanter, cito subvertetur domus tua 51. Considera David, qui dicit: Servite Domino in timore et exultate ei cum tremore 52.

17. Third the fear of the Lord prevails to obtain the brightening of divine wisdom, because the beginning of wisdom (is) the fear of the Lord 53. For the fear of the Lord is wisdom's extrinsic principle and intrinsic principle and the complement of wisdom; because fear is servile, and that is an initiative to wisdom, because, as a bristle introduces a thread and does not remain with the thread, so servile fear introduces wisdom and does not remain with wisdom. Another thing is the fear of the vengeance and offense of God; and that is the beginning of intrinsic wisdom and the root of wisdom. The third fear is that of filial reverence; and that is the complement of wisdom, because the fullness of wisdom is to fear God 54.

17. Tertio valet timor Dei ad obtinendam divinae sapientiae illustrationem, quia principium sapientiae timor Domini 53. Est enim timor Domini sapientiae principium extrinsecum et principium intrinsecum et sapientiae complementum; quia est timor servilis, et iste est initiativus sapientiae, quia, sicut seta introducit filum et non remanet cum filo, ita timor servilis introducit sapientiam et non remanet cum sapientia. Alius est timor vindictae et offensae Dei; et iste est initium sapientiae intrinsecum et radix sapientiae. Tertius est timor filialis reverentiae; et iste est sapientiae complementum, quia plenitudo sapientiae est timere Deum 54.

18. Those three things cause fear in us, because the beginning of wisdom (is) the fear of the Lord; and the root of wisdom (is) to fear God 55, and the fullness of wisdom is to fear God; Job: Behold, the fear of the Lord is itself wisdom 56. He who does not fear God, knows nothing. And because the fear of the Lord prevails to (accomplish) those three things, that is to impetrate the influence of divine wisdom, to introduce the rectitude of divine justice and to obtain the brightening of divine wisdom; for that reason Ecclesiasticus says: The fear of the Lord (is) as a paradise of blessing 57. And Solomon in Proverbs (says): The fear of the Lord (is) a fount of life, to turn them away from the ruin of death 58; Jeremiah: I know and see, that it is an evil and bitter thing, for you to have forsaken the Lord Thy God, and to not have fear of Me before you 59. If you do not fear God, you have lost grace, you have lost justice and you have lost true wisdom. See therefore, how evil and bitter it is, for you to have forsaken the Lord Thy God. Where there is not fear, there is not wisdom nor justice nor grace. The Psalm: A sepulcher lying open is their throat, the poison of asps under their lips, with their lips they were acting deceitfully, swift their feet to shed blood; whose mouth is full of malediction and bitterness, obliteration and unhappiness in their ways etc.; The fear of God is not before their eyes 60. When a man does not have the fear of God, then his sense is converted unto wickedness and it steps outside as asps' poison. Whence he says: A sepulcher lying open is their throat, the poison of asps beneath their tongue. Iniquity follows in work; whence he says: With their lips they were acting deceitfully, swift their feet to shed blood. When a man has been disordered in his affection as much as regards thinking, in his speech as much as regards speaking and in his work as much as regard its effect; then he has nothing good. Whence he says: Swift their feet to shed blood. Obliteration and unhappiness in their ways, and with the way of peace they have not acquainted themselves, that is the way of grace of the Holy Spirit. And why? Because the fear of God is not before their eyes. Let us make a demonstration through the impossible. If you want to strive to have grace, justice and wisdom; and those are not able to be had without fear, there is insipience, wickedness and iniquity, obliteration and unhappiness; but those must be fled from as the worst things; therefore etc.. -- Therefore having considered the origin and utility of the fear of the Lord, we ought to strive to have the fear of God.

18. Ista tria facit timor in nobis, quia principium sapientiae timor Domini; et radix sapientiae timere Deum 55, et plenitudo sapientiae timere Deum; Iob: Ecce, timor Domini ipsa est sapientia 56. Qui non timet Deum, nihil scit. Et quia timor Domini valet ad ista tria, scilicet ad impetrandam divinae sapientiae influentiam, ad introducendam divinae iustitiae rectitudinem et ad obtinendam divinae sapientiae illustrationem; ideo dicit Ecclesiasticus: Timor Domini sicut paradissus benedictionis 57. Et Salomon in Proverbiis: Timor Domini fons vitae, ut declinent a ruina mortis 58; Ieremias: Scito et vide, quia malum et amarum est, te dereliquisse Dominum Deum tuum, et non esse timorem mei apud te 59. Si non times Deum, perdidisti gratiam, perdidisti iustitiam et perdidisti veram sapientiam. Vide ergo, quam malum et amarum est, te dereliquisse Dominum Deum tuum. Ubi non est timor, ibi non est sapientia nec iustitia nec gratia. Psalmus: Sepulcrum patens est guttur eorum, venenum aspidum sub labiis eorum, linguis suis dolose agebant, veloces pedes eorum ad effundendum sanguinem; quorum os maledictione et amaritudine plenum est, contritio et infelicitas in viis eorum etc.; non est timor Dei ante oculos eorum 60. Quando homo non habet timorem Dei, tunc sensus eius convertitur in malitiam et egredietur foras sicut venenum aspidum. Unde dicit: Sepulcrum patens est guttur eorum, venenum aspidum sub lingua eorum. Sequitur iniquitas in opere; unde dicit: Linguis suis dolose agebant, veloces pedes eorum ad effundendum sanguinem. Quando homo deordinatus est in affectione quantum ad cogitationem, in sermone quantum ad locutionem et in opere quantum ad effectum; tunc nihil boni habet. Unde dicit: Veloces pedes ad effundendum sanguinem. Contritio et infelicitas in viis eorum, et viam pacis non cognoverunt, scilicet viam gratiae Spiritus sancti. Et quare? Quia non est timor Dei ante oculos eorum. -- Faciamus demonstrationem per impossibile. Si vis conari ad habendam gratiam, iustitiam et sapientiam; et ista haberi non potes sine timore, ibi est insipientia, malitia et iniquitas, contritio et infelicitas; sed ista sunt fugienda tanquam res pessimae: ergo etc. -- Considerata igitur origine et ultilitate timoris Domini, debes conari ad timorem Dei habendum.

19. The third sub-part of the fear of the Lord concerns the perfection of the fear of God. Moreover the perfection of the fear of God consists in three things, that is in the perfect sanctification and cleansing-out of the conscience, in the perfect promptitude of obedience and in the perfect firmness of trust. -- First, I say, that the perfection of the fear of God consists in the perfect sanctification or cleansing-out of the conscience. Whence the Apostle to the Corinthians: Let us cleanse ourselves from every iniquity of the flesh and spirit, accomplishing (our) sanctification in the fear of God 61. And in what manner shall we accomplish (our) sanctification? It is said in Ecclesiasticus: They who fear the Lord will prepare their hearts and will sanctify their souls in His sight 62. The Apostle to the Romans: Do you not know, that the kindness of God leads you towards penance? You however according to (your) hardness and impenitent heart treasure up wrath for yourself on the day of wrath and the revelation of the just judgment of God 63. -- They who fear the Lord will prepare their hearts, that is, they will hold themselves back and cease from sins. Let us approach therefore to cleanse (our) conscience. It is a wonder, how a man can stand in mortal sin. When a man enters his bed, he enters into a sepulcher. I do not believe, that a man would enter his bed, unless he hopes, that if he dies, that God will be merciful to his soul. I saw some spiritual men, that when they had a little venial (sin), they could scarcely sleep. If I had bound a lion to myself, how could I sleep? The enemy holds you bound, if you are in mortal sin. Rise up therefore and sanctify your soul. Do not halve your confession, but confess most perfectly and most entirely. Let the fear of the Lord lead you to this.

19. Tertia particula timoris Domini est de perfectione timoris Dei. Perfectio autem timoris Dei in tribus consistit, scilicet in perfecta conscientiae sanctificatione et emundatione, in perfecta obedientiae promptitudine et in perfecta fiduciae firmitate. -- Primo, dico, consistit perfectio timoris Dei in perfecta conscientiae sanctificatione sive emundatione. Unde Apostolus ad Corinthios: Mundemus nos ab omni inquinamento carnis et spiritus, perficientes sanctificationem in timore Dei 61. Et quomodo perficiemus sanctificationem? Dicitur in Ecclesiastico: Qui timent Dominum praeparabunt corda sua et in conspectu illius sanctificabunt animas suas; dicentes: si poenitentiam non egerimus, incidemus in manus Domini et non in manus hominum 62. Apostolus ad Romanos: An ignoras, quoniam benignitas Dei ad poenitentiam te adducit? Tu autem secundum duritiam et cor impoenitens theraurizas tibi iram in die irae et revelationis iusti iudicii Dei 63. -- Qui timent Dominum praeparabunt corda sua, id est abstinebunt se et cessabunt a peccatis. Accedamus igitur ad conscientiam mundificandam. Mirum est, quomodo homo potest stare in peccato mortali. Quando homo intrat lectum suum, intrat in sepulcrum. Non credo, quod homo intret in lectum suum, nisi speret, quodsi moriatur, quod Deus misereatur animae ipsius. Vidi de spiritualibus hominibus, quod quando modicum veniale habebant, vix potuerunt dormire. Si haberem leonem mecum ligatum, quomodo possem dormire? Inimicus tenet te ligatum, si es in peccato mortali. Surge igitur et sanctifica animam tuam. Non dimidies confessionem tuam, sed perfectissime et integerrime confitearis. Timor Domini inducat te ad hoc.

20. The other subpart of the perfection of the fear of the Lord consists in the perfect promptitude of obedience. Whence in the Book of Paralipomenon: Let the fear of the Lord be with you, and with diligence do all other things 64; as if he says: "Do not be sluggish nor negligent," because it is written in Ecclesiastes: He who fears God neglects nothing 65. If I believed, that a thief ought to enter my room and carry of (my) treasure; you would not leave the window open. You ought always to fear God, because he who observes the whole Law, (and) however offends in one thing, becomes liable for (violating) all 66. And in Deuteronomy it is said: And now Israel, what does the Lord Thy God ask of you, except that you fear Him and keep all His mandates and walk in His ways? 67 And Solomon says: Fear God and observe His mandates; every man is by this 68, that is, "(is by this) perfected." Therefore if you want to be perfect, fear God.

20. Alia particula perfectionis timoris Domini consistit in perfecta obedientiae promptitudine. Unde in libro Paralipomenon: Sit timor Domini vobiscum, et cum diligentia cuncta facite 64; quasi dicat: non sitis segnes neque negligentes, quia scribitur in Ecclesiaste: Qui timet Deum nihil negligit 65. Si crederem, quod latro deberet intrare cameram meam et asportare thesaurum; non dimitterem fenestram apertam. Debes semper timere Deum, quia qui totam legem servaverit, offendat autem in uno, factus est omnium reus 66. Et in Deuteronomio dicitur: Et nunc, Israel, quid petit Dominus Deus tuus a te, nisi ut timeas ipsum et custodias omnia mandata eius et ambules in viis eius? 67 Et Salomon dicit: Deum time et mandata eius observa; hoc est omnis homo 68, id est perfectus. Ergo si vis perfectus esse, time Deum.

21. The third part of the perfection of the fear of the Lord consists in the perfect firmness of trust; because the fear of the Lord is a tower of firmness and of trust. The Psalm: As a shield will His truth surround you, you will not fear from the nighttime fear, from the arrow flying by day, from the difficulty of walking about in darkness, from invasion and the noonday demon 69. And in Proverbs: The fear of the Lord (is) a tower of fortitude 70. It is proper that he who does not fear God, fear Him everywhere; and he who truly fears God has that which none can bear off from him. But he who fears something from God has that which ought to be borne off from him. He who fears God cannot lost God. Not so concerning money. If a man has money, he fears, lest he loose it, and it is sure, that he will lose it. But he who fears God is secure everywhere. How great the multitude of Thy sweetness, Lord, which Thou has hidden away for those (who) fear Thee; it follows: Thou has perfected them who hope in Thee 71. For that reason the fear of God ought to be perfect, because To those (who) fear God (all) will be well. 72, because they will come to the blessing of glory, to which (glory) may He lead us, who with the Father etc..

21. Tertia pars perfectionis timoris Domini consistit in perfecta fiduciae firmitate; quia timor Domini est firmitatis et fiduciae turris. Psalmus: Scuto circumdabit te veritas eius, non timebis a timore nocturno, a sagitta volante in die, a negotio perambulante in tenebris, ab incursu et daemonio meridiano69. Et in Proverbiis: Timor Domini turris fortitudinis70. Qui Deum non timet, oportet eum ubique timere; et qui Deum vere timet habet quod nullus potest ei auferre. Qui vero aliud a Deo timet habet quod ei auferri debet. Qui timet Deum non potest perdere Deum. Non sic est de pecunia. Si habet homo pecuniam, timet, ne perdat eam, et securus est, quod perdet eam. Sed qui Deum timet securus est ubique. Quam magna multitudo dulcedinis tuae, Domine, quam abscondisti timentibus te; sequitur: Perfecisti eis qui sperant in te71. Ideo debet timor Dei esse perfectus, quia timentibus Deum bene erit72, quia venient ad benedictionem gloriae, ad quam nos perducat qui cum Patre etc.

9. Mat 6, 9-13; cf. Lc 11, 2-4.

37. Cf. Hab 3, 2.16.

41. Lc 12, 4-5; cf. Mt 10, 28.

53. Prov 9, 10; 1, 7; Ps 110, 10; Eccli 1, 16.

70. Prov 14, 26: In timore Domini fiducia fortitudinis; 18, 10: Turris fortissima, nomen Domini; Ps 60, 4: Quia factus es spes mea, turris fortitudinis a facie inimici.

72. Eccli 1, 13.19: Timenti Dominum bene erit.

S. Bonaventurae Bagnoregis

H. R. E. Cardinalis & Doctor Ecclesiae Universalis

CONFERENCES ON THE SEVEN GIFTS OF THE HOLY SPIRIT

DE SEPTEM DONIS SPIRITUS SANCTI

1. Exercise your very self in piety. For corporal exercising is useful a little bit, however piety prevails to (accomplish) all things, having (as it does) the promise of the life, which is now and is to come. 1. Those words are in the First Letter to Timothy, in which the Apostle shows, that twofold is the exercise, which befits man: one corporal, and the other spiritual; and he shows, that spiritual exercise is to be preferred to corporal as a more noble exercise and as a more useful one. For corporal exercising has little utility; whence he says: Corporal exercising is useful a little bit; but spiritual exercising has the greatest utility. Whence spiritual exercising is to be preferred to corporal; as much as spiritual things are to be preferred to corporal things, eternal things to temporal things, and invisible things to visible things; so much is that spiritual exercising to be preferred to corporal. For that reason, if one is wise, he rather ought to seek spiritual exercising than corporal, because corporal exercising it useful a little bit, because it is useful for the body's fitness; but sometimes it is the cause and occasion of the contrary. Some believe they are going to play, and go off to war; they seek jocundity, and they find sadness. Whence Seneca says: "I have found many men exercising their body, but few their genius". One would be foolish who could dig for gold and wanted to dig for clay. Spiritual exercise exceeds corporal more than gold transcends clay. Of that spiritual exercise, in as much as it is ordered to piety, we ought to speak: for after speaking of fear we ought to speak of piety. -- But that most sacred exercise we cannot explicate in a sermon nor put into work except through the help of the Holy Spirit and we will beg the Lord, that He may give me something to say, that is for His honor and the utility of our souls.

1. Exerce temetipsum ad pietatem. Nam corporalis exercitatio ad modicum utilis est, pietas autem ad omnia valet, promissionem habens vitae, quae nunc est et futurae 1. Verba ista sunt in prima Epistola ad Timotheum, in quibus Apostolus ostendit, duplex esse exercitium, quod competit homini: unum corporale, et aliud spirituale; et ostendit, quod exercitium spirituale praeferendum est corporali tanquam exercitium nobilius et tanquam utilius. Corporalis enim exercitatio modicam habet utilitatem; unde dicit: Corporalis exercitatio ad modicum utilis est; spiritualis vero exercitatio maximam habet utilitatem. Unde spiritualis exercitatio praeferenda est corporali: quantum spiritualia praeferenda sunt corporalibus, aeterna temporalibus, et invisibilia visibilibus; tantum illa exercitatio spiritualis praeferenda est corporali. Ideo, si quis sapiens est, magis debet quaerere exercitationem spiritualem quam corporalem, quia corporalis exercitatio ad modicum ultilis est, quia utilis est ad commoditatem corporis; sed quandoque est causa et occasio contrarii. Credit aliquis ire ad iocum, et vadit ad bellum; quaerit iucunditatem, et invenit tristitiam. Unde dicit Seneca: "Multos inveni exercitantes corpus, paucos vero ingenia". Fatuus esset qui posset fodere aurum et vellet fodere lutum. Plus excedit exercitatio spiritualis corporalem, quam aurum transcendat lutum. De ista exercitatione spirituali, in quantum ordinata est ad pietatem, loqui debemus; post timorem enim loqui debemus de pietate. -- Sed istam sacratissimam exercitationem non possumus explicare sermone nec in opus ponere nisi per adiutorium Spiritus sancti et rogabimus Dominum, quod det mihi aliquid dicere, quod sit ad eius honorem et ad utilitatem animarum nostrarum.

2. Exercise your very self in piety etc.. The Apostle Paul as a good teacher rouses up the solicitude of our genius and of our minds to a good use of the divine gift. And having (already) supposed the influx of piety, he invites us to the exercise of piety and proposes the result of the effort of piety. If you have accepted the gift of God, exercise yourself to obtain piety. He assigns the reason for this, when he says further: Piety prevails to (accomplish) all things etc.. For that reason he shows, that about that gift of piety there are three things for us to consider, that is the exercise of piety, the result of the effort of piety, and the original principle of piety. If it is a gift, it is proper to know, in what way it is given; if it is a noble gift, it is proper to know, in what way we are to make progress in it; if it is a useful gift, let us see, what fruit we are to successfully pursue from it. -- See, my whole intention is, that you conceive the gift of piety in your soul and that you learn, what it is to be pious.

2. Exerce temetipsum ad pietatem etc. Apostolus Paulus tanquam bonus magister excitat sollicitudinem ingeniorum et mentium nostrarum ad bonum usum divini doni. Et supposito pietatis influxu, invitat nos ad pietatis exercitium et proponit pietatis emolumentum. Si accepisti donum Dei, exerce te ad pietatem obtinendam. Rationem huius assignat, cum subdit: Pietas ad omnia valet etc. Ideo ostendit, quod circa istum donum pietatis tria sunt nobis consideranda, scilicet pietatis exercitium, pietatis emolumentum et pietatis originale principium. Si est donum, oportet scire, qualiter donatur; si est nobile donum, oportet scire, qualiter in ipso proficiamus et nos exerceamus; si est donum utile, videamus, quem fructum inde consequamur. -- Videte, tota intentio mea est, quod concipiatis donum pietatis in anima et discatis, quid sit esse pium.

3. Let us begin from exercise. Moreover the exercise of piety consists in a threefold act, namely in the reverence of divine veneration, in the custody of intrinsic sanctification and in the super-overflowing of internal pity. The first two modes of piety are more radical than the third.

3. Incipiamus ab exercitio. Exercitium autem pietatis in triplici actu consistit, videlicet in reverentia venerationis divinae, in custodia sanctificationis intrinsecae et in superaffluentia miserationis internae. Primi duo modi pietatis sunt magis radicales quam tertius.

4. First, I say, the exercise of piety consists in the reverence of divine veneration. Whence in Ecclesiasticus it is said of Josiah, that he bore away the abominations of impiety and governed his heart in accord with the Lord and in (his own) days thoroughly strengthened the piety of sinners. 2. It is certain, that before the advent of Christ the cult of God did not thrive except in the Israelite people and not in the whole people did it thrive, because ten tribes in the time of Jeroboam adored idols, that is the golden calf; nor even during the whole time did the cult of God thrive in the two tribes; because David was the best worshipper of God, afterwards come Manasses the worst, who made the people worship idols; but after him came Josiah, who in his eighth year began to reign and bore away all idolatry and in (his) days he thoroughly strengthened the piety of sinners, that is the divine cult.

4. Primo, dico, consistit exercitium pietatis in reverentia venerationis divinae. Unde in Ecclesiastico dicitur de Iosia, quod abstulit abominationes impietatis et gubernavit ad Dominum cor illius et in diebus peccatorum corroboravit pietatem 2. Certum est, quod ante adventum Christi cultus Dei non vigebat nisi in populo Israelitico et non viguit in toto populo, quia decem tribus tempore Ieroboam adorabant idola, scilicet vitulum aureum; nec etiam secundum totum tempus viguit cultus Dei in duabus tribubus; quia David optimus cultor Dei fuit, postea venit Manasses pessimus, qui populum fecit idololatrare; post ipsum vero venit Iosias, qui octavo anno suo coepit regnare et abstulit totam idolatriam et in diebus peccatorum corroboravit pietatem, id est cultum divinum.

5. That piety is the cult of God, Job says: Behold, he says, piety itself is wisdom 3. Another translation has: Behold, fear itself is wisdom; but in the Septuagint translation there is had: Behold piety itself is wisdom. And (St.) Augustine says, that piety in Greek is the same as theosebeia, which is the same as "the cult of God". Moreover the cult of God consists most of all in the reverence of God, which is not had without fear. For it is proper, that the worshipper of God with reverence and fear hold the highest and most pious opinions of God. -- If you hold a diminished opinion of the power of God, that is, that he cannot create all things from nothing; you do not have the highest opinion (of Him). Similarly, if you hold a diminished opinion of the wisdom of God, that is, that through His wisdom he cannot penetrate the most interior things; you do not hold the highest opinion (of Him). As we have the testimony of light, which not only shines in itself, but can illumine many other bodies; so God sees all things and brightens them, because He Himself is Light. If you hold an opinion of the power of God and of the wisdom of God, that He cannot repair bodies well or ill; then you hold an evil opinion of God and you do not hold the highest opinion (of Him). Likewise, if you do not believe the divine condescensions and pity, through which God fills full with grace, indulgence and beatitude the creature serving Him; you are not a worshipper of God. -- Therefore I say, that piety is nothing other than a pious sense, a pious affection and a pious domestic-servitude for the pious, first, and Most High Origin. The Most High Good cannot be had nor worshipped without piety. Naturally every thing tends towards its origin; a stone downwards, and fire upwards, and rivers run towards the sea, a tree is in continuity with its roots, and all other things have continuity with their root. Deiform is the rational creature, which can return upon its origin through memory, intelligence and will; and is not pious, unless it pours itself back upon its origin. For that reason I said, that piety is nothing other than a pious sense, a pious affection and a pious domestic-servitude for the pious, first, and Most High Origin. -- Therefore the first exercise of the gift of piety consists in the reverence of divine veneration.

5. Quod pietas sit cultus Dei, dicit Iob: Ecce, inquit, pietas ipsa est sapientia 3. Alia translatio habet: Ecce, timor ipse est sapientia; sed in translatione Septuaginta habetur: Ecce pietas ipsa est sapientia. Et Augustinus dicit, quod pietas in Graeco idem est quod theosebeia, quod est idem quod cultus Dei. Consistit autem cultus Dei maxime in reverentia Dei, quae non habetur sine timore. Oportet enim, cultorem Dei altissime, piissime, cum reverentia et timore sentire de Deo. -- Si sentis diminute de potentia Dei, scilicet quod non possit omnia de nihilo creare; non sentis altissime. Similiter, si diminute sentis de sapientia Dei, scilicet quod per sapientiam suam non possit intima penetrare; non sentis altissime. Sicut habemus testimonium lucis, quod non solum in se lucet, sed multa alia corpora possit illuminare; ita Deus omnia videt et illustrat, quia ipse est lux. Si sentis de Dei potentia et de Dei sapientia, quod non possit corpora reparare male, vel bene; tunc male sentis de Deo nec sentis altissime. Item, si non credis condescensiones et miserationes divinas, per quas Deus creaturam sibi servientem gratia, indulgentia et beatitudine replet; non es cultor Dei. -- Dico igitur, quod pietas nihil aliud est quam piae, primae et summae originis pius sensus, pius affectus et pius famulatus. Summum bonum non potest haberi nec coli sine pietate. Naturaliter quaelibet res tendit ad suam originem: lapis deorsum, et ignis sursum, et flumina currunt ad mare, arbor continuatur cum radice, et ceterae res continuationem habent cum radice. Deiformis est creatura rationalis, quae potest redire super originem suam per memoriam, intelligentiam et voluntatem; et non est pia, nisi refundat se super originem suam. Ideo dixi, quod pietas nihil aliud est quam piae, primae et summae originis pius sensus, pius affectus et pius famulatus. -- Prima igitur exercitatio doni pietatis consistit in reverentia venerationis divinae.

6. The second exercise of the gift of piety consists in the custody of intrinsic sanctification; of which the Apostle says: I earnestly entreat first of all, that requests , earnest entreaties, prayers and thanksgiving be made on behalf of all etc.; there follows: so that we may conduct a quiet life in all piety and chastity 4. You ought to understand, that the sum of the Christian religion consists in piety and purity. For a man can never become pious, unless he has peace. This (peace) is the Christian religion, which consists in these two things. Tranquility of peace is not, except in tranquility of conscience. And a conscience is not holy, unless it be good and pious, that is, that it prefer the life of virtue and grace to the life of nature. -- See well, if a man paid more attention to his shoe than to his foot, he would not love his foot much. He who would expose his foot to being broken on account of a shoe, would he love his foot much and pay much attention to his foot? Certainly not. He who on account of a little thing would expose himself to hanging would not love his life much. Is it not proper, that a man guard his soul in holiness? 5 Certainly it is. But he exposes his soul to confusion, who is not wary of his own sin.

6. Secunda exercitatio doni pietatis consistit in custodia sanctificationis intrinsecae; de qua dicit Apostolus: Obsecro primum omnium, fieri postulationes, obsecrationes, orationes et gratiarum actiones pro omnibus etc.; sequitur: ut quietam vitam agamus in omni pietate et castitate 4. Intelligere debetis, quod summa christianae religionis consistit in pietate et puritate. Nunquam enim potest homo pie ad se ipsum affici, nisi habeat pacem. Haec est religio christiana, quae consistit in his duobus. Tranquillitas pacis non est nisi in tranquillitate conscientiae. Et non est conscientia sancta, nisi sit bona et pia, scilicet quod praeferat vitam virtutis et gratiae vitae naturae. -- Videatis bene, si homo plus afficeretur ad calceamentum quam ad pedem, non multum diligeret pedem. Qui pedem exponeret fractioni propter calceamentum, nunquid multum diligeret pedem et multum afficeretur ad pedem? Certe non. Qui propter modicam rem exponeret se suspendio non multum diligeret vitam suam. Nunquid oportet, quod homo custodiat animam suam in sanctitate? 5 Certainly it is. But he exposes his soul to confusion, who is not wary [caveat] of his own sin.

7. O how few there are, who guard the piety of (our) religion! But the Lord interrogates the impious 6. It is said in Ecclesiasticus: Have mercy on your soul 7, that is, have piety for your soul; pleasing God, that is, that you study to please God. And in what manner? Gather and contain your heart in holiness. -- Some are content, that they have an exterior sanctity, that is in word and in gesture and in exerterior comportment; but this is the external decoration of holiness, as the man, who whitewashes the eterior, and makes a sepulcher for the dead, which has been whitewashed exteriorly 8. But as "simulated equity is not equity, but a twofold iniquity"; so a simulated sanctify is not sanctity, but rather iniquity. Against such the Apostle speaks: in the last times there will be men (who are) lovers of pleasures, having the appearance of piety, however denying its virtue 9. -- Having the appearance of piety, "that is of religion", says the Gloss. Those (who) have the appearance of piety are hypocrites. For such a one is the son of perdition 10. Of such is said: With the spirit of His lips He shall strike the impious 11, that is the one who will have the greatest appearance of piety. -- Therefore the second exercising of the gift of peity is through the guard of intrinsic piety. -- But certain ones do not have mercy on their own soul, nay rather they make it as worse as they can. They hate their own soul in the most high manner, (who) could not makes it worse, than they do, because they do all things, which the devil suggests to them. Have mery on your soul! And certain ones under the appearance of piety take up those things which are contrary to their soul. They say: "I will go unto turpitude under the appearance of piety". What piety is that? Certainly none (at all).

7. O, quam pauci sunt, qui pietatem religionis custodiunt! Sed Dominus interrogat impium 6. Dicitur in Ecclesiastico: Miserere animae tuae 7, id est, habeas pietatem ad animam tuam; placens Deo, scilicet, ut studeas placere Deo. Et quomodo? Congrega et contine cor tuum in sanctitate. -- Aliqui contenti sunt, quod sanctitatem exteriorem habeant, scilicet in verbo et in gestu et exteriori conversatione; sed hoc est ornare sanctitatem exterius, sicut homo, qui dealbat exterius, et facit sepulcrum mortuorum, quod exterius est dealbatum 8. Sed sicut "simulata aequitas non est aequitas, sed duplex iniquitas"; ita simulata sanctitas non est sanctitas, sed potius iniquitas. Contra tales dicit Apostolus: In novissimis temporibus erunt homines voluptatum amatores, habentes speciem pietatis, virtutem autem eius abnegantes 9. -- Habentes speciem pietatis, "id est religionis", dicit Glossa. Speciem pietatis habentes sunt hypocritae. Talis enim filius est perditionis 10. De tali dicitur: Spiritu labiorum suorum percutiet impium 11, scilicet illum qui habebit maximam speciem pietatis. -- Igitur secunda exercitatio doni pietatis est per custodiam sanctitatis intrinsecae. -- Sed quidam de anima sua non habent misericordiam, immo faciunt animae suae peius, quod possunt. Summe odiunt animam suam, non possent ei peius facere, quam faciunt, quia faciunt omnia, quae diabolus suggerit eis. Miserere animae tuae! Et quidam sub specie pietatis assumunt quae sunt contra animam suam. Dicunt: ibo ad turpitudinem sub specie pietatis. Quae pietas est ista? Certe nulla.

8. The third exercising of the gift of piety is in the overflowing of internal pity. Of this it is said in Ecclesiasticus: These are the men of mercy, whose piety was not lacking; since their good (deeds) remain in seed 12. -- Dearest ones! you ought to run through the ways of the holy Patriarchs, and you will see, that these were the men of mercy, that is Noah, Abraham, Moses, Joseph and Samuel. How (great) was the piety of Noah! For one hundred years he did nothing except build the ark, to save the human race 13. How great was piety in most holy Abraham! God descended to strike cities, in which there were abominations of sin; and Abraham interceded with the Lord on their behalf and extorted from the Lord, that if He found ten just ones in the cities, the Lord would spare them 14. How great was the piety of Joseph! He who was sold by his brothers -- nay rather his brothers wanted to slay him -- and (yet) he guarded his brothers, governed and even enriched their sons; he had the piety to conserve the whole globe by gathering and conserving grain 15. How great was the piety of Moses! He who loved the people (who were) provoking the Lord and prayed on their behalf to the Lord saying: Hear me, Lord, that people (of Thine) has sinned; either forgive this people this offense, or if Thou does not do (this), blot me out from Thy book, which Thou has written 16. (St.) Bernard gives the example of the wife, who has her little infant and is outside her house. If he says to her: "Leave your little infant outside your house and enter your house;" she would not want to enter her house, for the boy would remain outside. So did Moses will, that the Lord would forgive their sin, or blot him out from the book of life. So it was concerning Samuel, when the people asked him for a king; afterwards the people recognized, that Samuel has ruled the people well, and since the people had sinned, Samuel feared, lest he would want to pray to the Lord on their behalf. And the people begged him, to pray in their behalf, and Samuel said: Away from me, lest I cease praying on your behalf 17. Of such great piety was David, the king of Israel! Saul was seeking to slay him, and David had Saul in his hand; he could have slain him, nor was God preventing it, because God said to him: I have betrayed him into your hand 18. He could have slain him, nor was man preventing it, nor was the law preventing it; and nevertheless he spared him and his house. These, therefore, are the men of mercy, whose piety failed not.

8. Tertia exercitatio doni pietatis est in affluentia miserationis internae. De ista dicitur in Ecclesiastico: Hi sunt viri misericordiae, quorum pietates non defuerunt; cum semine eorum permanent bona 12. -- Carissimi! debetis percurrere vias sanctorum Patrum, et videbitis, quod hi sunt viri misericordiae, scilicet Noe, Abraham, Moyses, Ioseph et Samuel. Quae fuit pietas Noe! Per centum annos non fecit nisi aedificare arcam, ut salvaret genus humanum 13. Quanta pietas fuit in sacratissimo Abraham! Deus descendit ut percuteret civitates, in quibus erant abominationes peccati; et intercessit Abraham ad Dominum pro illis et extorsit a Domino, quod si inveniret decem iustos in civitatibus, parceret eis Dominus 14. Quanta pietas fuit Ioseph! Qui venditus a fratribus suis -- immo volebant ipsum interficere fratres sui -- et fratres suos custodivit, gubernavit et ditavit et filios eorum; et pietatem habuit ad conservandum universum orbem colligendo et conservando bladum 15. Quanta pietas fuit Moysi! Qui populum Dominum irritantem dilexit et pro eo oravit ad Dominum dicens: Audi me, Domine, peccavit populus iste; aut dimitte populo huic hanc noxam, aut si non facis, dele me de libro tuo, quem scripsisti 16. Ponit Bernardus exemplum de muliere, quae habet infantulum suum et est extra domum. Si dicatur ei: dimitte infantulum tuum extra domum, et tu intra domum; non vellet domum intrare, ita quod puer remaneret extra. Ita Moyses voluit, quod Dominus populo dimitteret peccatum suum, aut quod deleret ipsum de libro vitae. Sic fuit de Samuel, quando populus petiit regem; postea cognovit populus, quod Samuel bene rexerat populum, et cum populus peccasset, timebat, ne Samuel pro ipso vellet ad Dominum orare. Et rogavit eum populus, ut pro ipso oraret, et dixit Samuel: Absit a me, ut cessem orare pro vobis 17. Quantae pietatis fuit David rex Israel! Saul quaerebat eum ad interficiendum, et David habebat Saulem in manu sua; potuit ipsum interficere, nec prohibente Deo, quia Deus dixit ei: Tradam eum in manus tuas 18. Potuit ipsum interficere, nec prohibente homine, nec prohibente lege; et tamen pepercit ei et domui suae. Hi sunt igitur viri misericordiae, quorum pietates non defuerunt.

9. To that piety blessed Peter invites us, who was the other Apostle, saying in his second Canonical (letter): Minister virtue in faith, knowledge in virtue, abstinence in knowledge, patience in abstinence, piety in patience, love of brotherhood in piety and charity in the love of brotherhood 19. What does he want to say? He places piety in the midst of two things, that is among patience and charity. He says that piety is the purple robe and he calls patience and charity the royal garment. It is fitting that he, who want to be pious to his neighbor, support him patiently and love him charitably. David conducted himself patiently and charitably towards his enemy; thus is it proper, that a man conduct himself towards his neighbor. -- Where is piety today? It is not the mean, because God bears extremes away; there is such cruelty today, that a man cannot be satisfied with vengeance; there reigns today impatience and angry behavior; man judges evilly; even if a man does not offend me, nevertheless I will judge evilly about him. Whence is this? Certainly, because I do not have charity. Blessed Peter knew well to say, in what manner I could have charity, because if I have patience on one side, and charity on the other; behold the exercise of piety.

9. Ad istam pietatem invitat nos beatus Petrus, qui fuit alter Apostolus, in secunda Canonica sua dicens: Ministrate in fide virtutem, in virtute scientiam, in scientia abstinentiam, in abstinentia patientiam, in patientia pietatem, in pietate amorem fraternitatis et in amore fraternitatis caritatem 19. Quid vult dicere? Pietatem ponit in medio duorum, scilicet inter patientiam et caritatem. Pietatem dicit esse vestem purpuream, et patientiam et caritatem dicit esse vestem regiam. Qui vult esse pius ad proxiumum, oportet, quod supportet ipsum patienter et caritative diligat. David patienter et caritative se habuit ad hostem; ita oportet, quod homo se habeat ad proximum. -- Ubi est pietas hodie? Non est medium, quia Deus abstulit extrema; tanta est hodie crudelitas, quod homo non potest satiari de vindicta; regnat hodie impatientia et iracundia; male iudicat homo; etiam si non offendit me homo, male tamen iudicabo de ipso. Unde est hoc? Certe, quia non habeo caritatem. Beatus Petrus bene scit dicere, quomodo potero habere caritatem, quia, si habeo patientiam ex una parte, et caritatem ex altera; ecce exercitium pietatis.

10. You say loudly, brother: I do not have that gift. Therefore it is proper, that I explain to you the original principle of piety. And you say: "You ought to begin from the beginning; and you have begun from the exercise." No, brother, I cannot lead you to the original principle of piety except through the act and exercise of piety. Moreover the gift of piety originates first from the Uncreated Trinity, second from the Incarnate Wisdom, and third from Holy Mother Church, sanctified through the Spirit.

10. Dices forte, frater: non habeo istud donum. Oportet igitur, ut explicem tibi originale principium pietatis. Et dices: tu debuisti incipere a principio; et incepisti ab exercitio. Non, frater, non possem te ducere ad originale principium pietatis nisi per actum et exercitium pietatis. Originatur autem donum pietatis primo a Trinitate increata, secundo a Sapientia incarnata, et terio a sancta matre Ecclesia per Spiritum sanctificata.

11. See, I say, that the gift of piety rises first from the Uncreated Trinity, that is from God the Father. Although God has all the most noble properties, He is nevertheless the most excellent in that property, that is of piety; whence it is said in the prayer: God, to whom it is proper to be merciful always and to spare etc.. And in Ecclesiasticus: Pious and merciful God, He both at all times forgives the sins of tribulation and is the Protector of all who seek Him out in truth 20. -- He is pious and merciful, because He spares and protects. The Lord says: In the manner a father is merciful to his sons, so have I been merciful to you 21. Search all the works of God from beginning unto the end, you will find great, greater and the greatest workings of pity. The great workings of divine pity are the workings of nature; the greater workings of divine pity are the workings of grace, but the greatest workings are the workings of glory. Hear! You are an image of God; and (what) is called an image if not a copy; therefore if you are truly a copy of God, you ought to configure yourself to God in piety. Whence in Ecclesiasticus: In judging be merciful as a father to orphans and (stand) in the place of the man of their mother; and you will be as an obedient son of the Most High , and He will be merciful to you 22. -- In judging, that is in fostering law, be merciful to orphans, that is to be truly a son of the Most High. When the glorious God is compassionate unto to the wretched; why do you not imitate Him? If there were any fountain, which makes desiccated plants grow green, it would be valued much. A soul without piety has desiccated plants. The stream of divine pity pours itself most copiously upon (these) and makes dead plants grow green. Is it not proper, that you introduce that stream into your soul? But you can not introduce Him except through piety. Therefore the first original influence of piety is from the Uncreated Trinity.

11. Videte, dico, quod donum pietatis oritur primo a Trinitate increata, scilicet a Deo Patre. Quamquam Deus habeat omnes proprietates nobilissimas, excellentissimus tamen est in ista proprietate, scilicet pietatis; unde dicitur in oratione: "Deus, cui proprium est misereri semper et parcere" etc. Et in Ecclesiastico: Pius et misericors Deus, et in tempore tribulationis peccata dimittit et protector est omnibus exquirentibus se in veritate 20. -- Pius est et misericors, quia parcit et protegit. Dicit Dominus: Quomodo miseretur pater filiorum, sic misertus sum tui 21. -- Quaere omnia opera Dei a principio usque in finem, semper invenies operationes miserationis magnas, maiores et maximas. Magnae operationes miserationis divinae sunt operationes naturae; maiores operationes miserationis divinae sunt operationes gratiae, sed maximae operationes sunt operationes gloriae. Audi! es imago Dei; et imago dicitur quisi imitago: igitur si vere es imitago Dei, debes te configurare Deo in pietate. Unde in Ecclesiastico: In iudicando esto pupillis misericors ut pater et pro viro matri illorum; et eris velut filius Altissimi obediens, et miserebitur tui 22. -- In iudicando, id est in fovendo ius, esto pupillis misericors, scilicet ut sis vere filius Altissimi. Quando Deus gloriosus compatitur in miseros; quare tu non imitaris ipsum? Si esset aliquis fons, qui faceret virescere plantas desiccatas, multum appretiaretur. Anima sine pietate habet plantas desiccatas. Fluvius miserationis divinae copiosissime se infundit et facit virescere plantas mortuas. Nonne oportet, quod tu introducas in animam tuam illum fluvium? Sed non potes eum introducere nisi per pietatem. Prima igitur originalis influentia pietatis est a Trinitate increata.

12. The second original influence of piety itself is from the Incarnate Wisdom. Whence the Apostle to Timothy: Manifestly a great thing of piety is the sacrament, which has been manifested in the flesh, justified in the Spirit, has appeared to angels, has been preached to the Gentiles, has been believed in the world, has been assumed in glory 23. The Mystery of human redemption accomplished through the Incarnate and Crucified Word is a great sacrament of piety. -- He says, which has been manifested in the flesh, through the Incarnation; has been justified in the Spirit, on the patibulum of the Cross; has appeared to Angels, in being glorified; has been preached to the Gentiles, in the mission of the Holy Spirit; has been believed in the world, through the spreading of the faith; has been assumed into glory, through the exam of the final judgment. I say, that the Incarnate Son of God assumed our indigence. What did this? Piety certainly. Whence He ought to be made like to His brothers in all things, to become a merciful and faithful High Priest before God, to propitiate anew the crimes of the people 24. Through piety He assumed flesh, ascended the Cross, came back to life from the dead, sent the Holy Spirit upon the earth, called the Church to Himself and through piety freed everything fitting from misery. The Apostle says to the Romans: Do you contemn the riches of His goodness and patience and longanimity? Or are you ignorant, that the goodness of God leads you towards penance? But you according to your hardness and your impenitent heart treasure up wrath for yourself on the day of wrath and of the revelation of the just judgment of God 25. The Son of God offered the Holocaust, that is His very Self on our behalf; this is the great sacrament of piety. -- This sacrament is repeated daily upon the altar. For those reasons He gave us the Sacrament of the Altar, so that, mindful of the sacrament of piety, we might put on the internals of piety. 26. Cruel is the heart which is not softened to those.

12. Secunda influentia originalis ipsius pietatis est a Sapientia incarnata. Unde Apostolus ad Timotheum: Manifeste magnum pietatis est sacramentum, quod manifestatum est in carne, iustificatum in Spiritu, aparuit angelis, praedicatum est gentibus, creditum est in mundo, assumptum est in gloria 23. Mysterium redemptionis humanae factum per Verbum incarnatum et crucifixum est magnum pietatis sacramentum. -- Dicit, quod manifestatum est in carne, per incarnationem; iustificatum est in Spiritu, in crucis patibulo; apparuit Angelis, in glorificatione; praedicatum est gentibus, in Spiritus sancti missione; creditum est in mundo, per dilatationem fidei; assumptum est in gloria, per examen finalis iudicii. Dico, quod filius Dei incarnatus assumsit inopiam nostram. Quid fecit hoc? Certe pietas. Unde debuit per omnia fratribus similari, ut misericors fieret et fidelis pontifex ad Deum, ut repropitiaret delicta populi 24. Per pietatem carnem assumpsit, crucem ascendit, resuscitatus est a mortuis, Spiritum sanctum in terram misit, Ecclesiam ad se vocavit et omnes idoneos a miseria per pietatem liberavit. Apostolus ad Romanos dicit: An divitias bonitatis eius et patientiae et longanimitatis contemnis? An ignoras, quod benignitas Dei ad poenitentiam te adducit? Tu vero secundum duritiam tuam et cor impoenitens thesaurizas tibi iram in die irae et revelationis iusti iudicii Dei 25. Filius Dei obtulit holocaustum, scilicet se ipsum pro nobis; hoc est magnum pietatis sacramentum. -- Hoc sacramentum quotidie iteratur in altari. Pro istis rationibus dedit nobis Sacramentum altaris, ut, memores sacramenti pietatis, induamur viscera pietatis 26. Crudele est cor quod ad ista non emollitur.

13. The third original influence of the gift of piety is from Holy Mother Church, sanctified through the Holy Spirit, who has the pledge of the Holy Spirit. Holy Mother Church has pointed out piety to all. Those who are born from one father and one mother love each other more, than those born from one father, and/or from only one mother. The Holy Spirit makes us sons of one father and of one mother and members of one body. The Apostle: The grace of Our Lord Jesus Christ, the Savior of all us men, has appeared, instructing us, to live soberly and justly and piously in this age, as ones denying impiety and secular desires27. -- Dearest ones! see, if your piety is of a brother for a brother, and of a brother-in-a-womb for a brother-in-the-womb! Who is your father? God certainly. Who is your mother? She is the Church, who bore us from her womb through the Holy Spirit and will give us birth, when we will be presented in eternal light. Do you not see, that as one member suffers together with the other 28, so also we ought to have compassion on one another? We are all members of one body, we eat from one food, we are produced from the same womb, we tend towards the same inheritance; and our inheritance will be magnified, as much as we are more, not lessened. We are one body, we ought to be piously concerned for one another. Come to your father, your father receives you, and/or your mother; if Holy Mother Church assists, even disgraceful sinners will be compelled to return. Therefore we ought to have compassion on one another.

13. Tertia influentia originalis doni pietatis est a sancta matre Ecclesia per Spiritum sanctum sanctificata, quae habet pignus Spiritus sancti. Sancta mater Ecclesia omnibus pietatem indixerat. Qui nati sunt ab uno patre et una matre plus se diligunt invicem, quam qui nati sunt ab uno patre, vel ab una matre tantum. Spiritus sanctus facit nos filios unius patris et unius matris et membra unius corporis. Apostolus: Apparuit gratia Domini nostri Iesu Christi, Salvatoris nostri omnibus hominibus, erudiens nos ut, abnegantes impietatem et saecularia desideria, sobrie et iuste et pie vivamus in hoc saeculo 27. -- Carissimi! videte, si pietas vestra est fratris ad fratrem, et fratris uterini ad fratrem uterinum! Quis est pater noster? Certe Deus. Quae mater nostra? Est Ecclesia, quae de utero suo genuit nos per Spiritum sanctum et pariet nos, quando praesentati erimus in luce aeterna. Nonne videtis, quod sicut unum membrum compatitur alteri membro 28, sic et nos debemus nobis invicem compati? Omnes sumus membra unius corporis, uno cibo cibamur, ab eodem utero producimur, ad eandem hereditatem tendimus; et magnificabitur hereditas nostra, quanto plures erimus, non angustiabitur. Sumus unum corpus, pie debemus affici ad invicem. Veni ad patrem, pater recipit te, vel mater; si assistat sancta mater Ecclesia, etiam flagitiosi peccatores compellentur redire. Debemus igitur nobis invicem compati.

14. To point this out there is written in the Psalm: Behold, how good and how jocund (it is) that brothers live as one. As ointment upon the head, which descended upon the beard, the beard of Aaron. 29. We have One Father, one sacrifice, one Sacrament and one reward. He says: As ointment upon the head etc.. First there is the ointment upon the head; afterwards it descends unto all others, who approach the head. -- Piety ought to be first in prelates and the members of the ruling class and afterwards in the common folk; whence it says: that it descended upon the collar of his vestment 30. Of that oil of piety there is said in the fourth (Book) of Kings, that a certain woman came to Elisha and said, that her creditors wanted to accept her boys (as payment); and she said My man was a God fearing man 31. And Elisha told (her), to take away all the vases of her neighbors and to place inside each of them some of that oil, until all were filled full 32. For what (purpose) did he precept here to take away the vases of her neighbors? Could such a wife multiply the oil and fill the wine-jar, and not have worked? I say, that the wife represents a type of the Church, Elisha represents a type of Christ. When the Church is a poor little (woman) in merits, is it not also proper, that She return interest? Through what does She return it? It is proper, that she fills full the vases of her neighbors. You want, the piety of Mother Church to descend to you? Fill full the vases of your neighbors. That oil of piety ought to be had among all. Whence in the Canticle (of Canticles): (As) an oil poured out, (so) Thy Name 33.

14. In huius designationem scribitur in Psalmo: Ecce, quam bonum et quam iucundum habitare fratres in unum. Sicut unguentum in capite, quod descendit in barbam, barbam Aaron 29. Unum Patrem habemus, unum sacrificium, unum Sacramentum et unum praemium. Dicit: Sicut unguentum in capite etc. Primo est unguentum pietatis in capite; postea descendit in omnes alios, qui appropinquant capiti. -- Primo debet esse pietas in praelatis et maioribus et postea in plebe; unde dicit: quod descendit in ora vestimenti eius 30. De isto oleo pietatis dicitur in quarto Regum, quod mulier quaedam venit ad Eliseum et dixit, quod creditores sui volebant pueros suos accipere; et dixit: Vir meus fuit vir timens Deum 31. Et dixit Eliseus, quod afferret omnia vasa vicinorum suorum et imponeret in quolibet aliquid de illo oleo, donec omnia impleta essent 32. Ad quid praecepit ei afferre vasa vicinorum? Nunquid multiplicare non potuit oleum et implere dolium, et non laborasset tantum mulier? Dico, quod mulier tenet typum Ecclesiae, Eliseus tenet typum Christi. Quando Ecclesia paupercula est in meritis, et oportet, quod fenus reddat; per quid reddet? Oportet, quod impleat vasa vicinorum. Vis, quod pietas matris Ecclesiae ad te descendat? Impleas vasa vicinorum. Istud oleum pietatis apud omnes debet haberi. Unde in Cantico: Oleum effusum nomen tuum 33.

15. Especially ought it be in the hearts of pontiffs. Whence pontiffs are anointed on the head, and having been enjoined they ought afterwards to purify all of the common folk. It is said in the Book of Machabees: When the holy city was held in peace, and they guarded the laws in the best manner on account of the piety of Onias and held their souls with hatred of evil; it came to be, that they lead kings and pontiffs in reverence to the (Holy) Place and brightened it with many gifts 34. Afterwards Menelaus and his own entered the Temple 35, and Antiochus defiled the Temple 36. I believe, that the impediment was, that the Holy Spirit was not in the common folk, because the impediment was in the pastor. -- Blessed Gregory (the Great) was a noble and rich man; he founded seven monasteries and enriched them and in the seventh in the city of Rome he became a monk, afterwards a cardinal and then Pope. Blessed Gregory, when he was Pope, was accustomed to have twelve poor, who used to eat before him. On a certain day there was with those twelve one, who sometimes appeared youthful, sometimes with venerable grey hair. After lunch blessed Gregory rose up and lead him into his room and questioned, who he was. Who responded: "I am that shipwreck-survivor, to whom you were merciful near the sea port. I said, that my ship had been endangered, and I asked you for alms, whence I would be able to be sustained. You caused me to be given 50 aurei [about US$ 30,000], afterwards all the silver saucers, which were in your house; and then I knew, that the eternal God had disposed you to this honor, and that you had arrived at that dignity by arraignment, so that you could give much on God's behalf." And blessed Gregory said: "Who are you?" He responded: "I am His angel." And blessed Gregory was terrified, because he had seen an Angel; and so he was consoled, because his work of piety pleased God so much. (Saints) Martin and Nicholas, because they were merciful men, for that reason oil flows out of their tombs. -- Now it is clear concerning the exercise of piety and concerning its original influence.

15. Specialiter debet esse in cordibus pontificum. Unde pontifices unguntur in capite, et ipsi iniuncti postea omnes de plebe debent purificare. Dicitur in libro Machabaeorum: Cum sancta civitas in pace habitaretur, et leges optime custodirent propter Oniae pietatem et animos odio habentes malum; fiebat, ut locum reges et pontifices in reverentia ducerent et multis muneribus illustrarent 34. Postea Menelaus et sui intraverunt templum 35, et Antiochus contaminavit templum 36. Credo, quod impedimentum fuit, quod Spiritus sanctus non fuit in plebe, quia impedimentum fuit in pastore. -- Beatus Gregorius fuit nobilis et dives; septem monasteria fundavit et ditavit et in septimo in urbe Romana factus est monachus, postea cardinalis et Papa tandem. Consuevit beatus Gregorius, cum fuit Papa, habere pauperes duodecim, qui comedebant ante ipsum. Quadam die fuit cum illis duodecim unus, qui aliquando apparuit iuvenis, aliquando venerandae canitiei. Post prandium surrexit beatus Gregorius et duxit illum in cameram suam et quaesivit, quis esset. Qui respondit: Ego naufragus ille sum, cui tu fecisti misericordiam circa portum maris. Dixi, quod navis mea erat periclitata, et petii a te eleemosynam, unde possem sustentari. Fecisti mihi dari quinquaginta aureos, postea omnes scutellas argenteas, quae fuerunt in domo tua; et tunc scivi, quod Deus aeternus disposuit te ad istum honorem, et dispensative ad istam dignitatem devenisti, ut posses multum dare pro Deo. Et dixit beatus Gregorius: Quis es tu? Respondit ille: Ego sum angelus eius. Et territus est beatus Gregorius, quia vidit Angelum; et sic consolatus est, quia opera pietatis tantum placent Deo. Martinus et Nicolaus quia viri misericordes fuerunt, ideo ex ipsorum tumba manat oleum. -- Patet modo de exercitio pietatis et de eius originali influentia.

16. But what is the utility of the gift of piety? He says: Piety prevails to (accomplish) all things, having (as it does) the promise of the life, which is now and is to come 37. I do not know how to add more. Do you have temporal goods? For them piety prevails; and similarly for spiritual goods. Those who have endured the deceitfulness of the flesh, have been freed at all times through the gift of piety, and afterwards have successfully pursued mercy. For piety prevails to (accomplish) all things: it prevails to become acquainted with true things, to turn away all evils, and to successfully pursue all good things.

16. Sed quae est utilitas doni pietatis? Dicit: Pietas ad omnia valet, promissionem habens vitae, quae nunc est, et futurae 37. Non scio plus addere. Habes bona temporalia? Ad illa valet pietas; et similiter ad bona spiritualia. Qui lubricum carnis passi sunt, liberati sunt quandoque per donum pietatis, et postea misericordiam consecuti sunt. Pietas enim valet ad omnia: valet ad vera cognoscenda, ad omnia mala declinanda et ad omnia bona consequenda.

17. First, I say, piety prevails to become acquainted with true things, that is salutary things; whence in Ecclesiasticus: The Lord does all things and gives wisdom to those who act piously 38. God grants His gifts upon every creature; but the knowing of the truth He does not give except to those acting piously. In what manner can one attain originals who does not attain the origin of truth? In what manner does one know the origin of truth who turns away from the origin of truth? The Apostle says to Timothy: If anyone teaches otherwise and does not acquiesce to the sane sermons of Our Lord Jesus Christ, and to that doctrine which is according to piety, he is proud both knowing nothing and growing faint about questionings and about fights of words 39. It is proper, that man assent to the doctrine, which is according to piety. It is said in Daniel: Furthermore let the impious act impiously 40; revelation is closed to the impious. If you want to be true scholars, it is proper, that you have piety.

17. Primo, dico, valet pietas ad vera cognoscenda, scilicet salutaria; unde in Ecclesiastico: Omnia fecit Dominus et pie agentibus dedit sapientiam 38. Dat Deus dona sua super quamlibet creaturam; sed notitiam veritatis non dat nisi pie agentibus. Quomodo posset attingere originata qui non attingit originem veritatis? Quomodo originem sciret veritatis qui adversatur origini veritatis? Dicit Apostolus ad Timotheum: Si quis aliter docet et non acquiescit sanis sermonibus Domini nostri Iesu Christi, et ei quae secundum pietatem est doctrinae, superbus est et nihil sciens et languens circa quaestiones et pugnas verborum 39. Oportet, quod homo assentiat doctrinae, quae est secundum pietatem. Dicitur in Daniele: Porro impie agent impii 40; claudetur revelatio impiis. Si vultis esse veri scholares, oportet, vos habere pietatem.

18. Second, piety prevails to turn away all evils. Whence blessed Peter: The Lord knows how to snatch the pious from temptation, (and) how, moreover, to reserve the impious to be tormented on the day of judgment 41. The impious are those who do not recognize divine piety. Moreover the impious one, when he has come into the depth of his sins, contemns (piety) 42. The impious one is he who defends his own impiety, that is, his sin. Of such ones the Psalm says: A sepulcher lying open is their throat, with their lips they act deceitfully; judge them God! They fall down from their thoughts; according to the multitude of their impieties expel them, since they have provoked Thee, Lord! 43. Do you want to be freed from evil? Hear David, who says: I said: I will confess against myself my injustice to the Lord, and Thou has remitted the impiety of my sin 44. Praise God and grow angry against your sin and do not defend sin, because to defend sin is a twofold sin. Notable is what the Psalm says: Blessed the man, who does not go off in the counsel of the impious, by consenting to sin: and in the way of sinners has not stood, by remaining in sin; and in the cathedra of pestilence does not sit45, by defending his sin.

18. Secundo valet pietas ad omnia mala declinanda. Unde beatus Petrus: Novit Dominus pios de tentatione eripere, impios autem cruciandos in diem iudicii reservare 41. Impii sunt qui non recognoscunt pietatem divinam. Impius autem, cum in profundum peccatorum venerit, contemnit 42. Impius est qui propriam impietatem defendit, scilicet peccatum. De talibus dicit Psalmus: Sepulcrum patens est guttur eorum, linguis suis dolose agebant; iudica illos Deus. Decidant a cogitationibus suis; secundum multitudinem impietatum eorum expelle eos, quoniam irritaverunt te, Domine 43. Vis liberari a malo? Audi David, qui dicit: Dixi: Confitebor adversum me iniustitiam meam Domino, et tu remisisti impietatem peccati mei 44. Lauda Deum et irascaris contra peccatum et noli defendere peccatum, quia defendere peccatum est duplex peccatum. Notabile est quod dicit Psalmus: Beatus vir, qui non abiit in consilio impiorum, peccato consentiendo; et in via peccatorum non stetit, in peccato permanendo; et in cathedra pestilentiae non sedit 45, peccatum suum defendendo.

19. The third utility of the gift of piety is, that it causes one to successfully pursue every good. Whence it is said in the Book of Maccabees, that Judas used to consider, that those who had gone to sleep with piety, brought back the best grace 46, which (grace) may He deign to bestow on us, who with the Father ... .

19. Tertia utilitas doni pietatis est, quod facit consequi omne bonum. Unde dicitur in libro Machabaeorum, quod considerabat Iudas, quod hi qui cum pietate dormitionem acceperant, optimam reportabant gratiam 46, quam nobis praestare dignetur qui cum Patre etc.

5. Cf. Deut 4, 9: Custodi igitur temetipsum et animam tuam sollicite, etc.

10. Cf. Io 17, 12; 2 Thes 2, 3.

14. Cf. Gen 18, 20-33.

15. Cf. Gen 37, 19-28; 42-47.

18. 1 Reg 24, 5; cf. 24, 11; 26, 23.

28. Cf. 1 Cor 12, 26; 10, 17.

35. 2 Mach 4, 23-33.

36. cf. 2 Mach 6, 1-5.

1. God, who told light to grow bright from the darkness, has Himself shown in our hearts for the illumination of the knowledge of the brightness of God upon the Face of Christ Jesus. 1. -- Will He who corrects the Gentiles not put it in clear light, He who teaches men knowledge ? 2 The Psalm of David says, that God is a great teacher of all knowledge. You know, if anyone draws up water, he draws it up more freely from its original beginning than from a rivulet. For that reason, if the Lord is a great teacher and grantor of gifts, of which we intend to speak; it is proper, that we run back to the that fount to sucessively pursue illumination. Thus did the Psalmist, thus did Solomon and he became a great cleric. In the beginning it is proper that we raise our souls and beg the largessor of gifts, because we do not ask for temporal things, but for the utility and salvation of our soul; and this is pleasing to God, as did Solomon, who asked for wisdom from the Lord. Therefore let us beg the Lord that He may open the eyes of our mind and give me the knowing-light, so that I can say something of the gift of knowledge, which may be for the honor of God, (who lives and reigns ... ).

1. Deus, qui dixit de tenebris lucem splendescere, ipse illuxit in cordibus nostris ad illuminationem scientiae claritatis Dei in facie Cristi Iesu 1. -- Qui corripit gentes non arguet, qui docet homines scientiam? 2 Psalmus David dicit, quod magnus doctor scientiarum Deus est. Scitis, si aliquis habet haurire aquam, libentius haurit eam ab originali suo principio quam a rivulo. Ideo, si Dominus est doctor magnus et donator doni, de quo intendimus loqui; oportet, quod recurramus ad fontem illum ad illuminationem consequendam. Sic fecit Psalmista, sic fecit Salomon et factus est clericus magnus. In principio oportet quod elevemus animas nostras et rogemus largitorem donorum, quia non petimus temporalia, sed ultilitatem et salutem animae nostrae; et hoc placet Deo, sicut fecit Salomon, qui petiit sapientiam a Domino. Rogemus ergo Dominum ut ipse aperiat oculos mentis nostrae et det mihi lumen scientiale, ut possim aliquid loqui de dono scientiae, quod sit ad honorem Dei, etc.

2. God, who told light to grow bright from darkness etc.. That word was written in the Second Epistle to the Corithians, in which the Apostle Paul, a great teacher, explained the gift of that knowledge; and he explained that gift as much as regards its antecedents and its subsequents. The gift of knowledge is anteceded by two things: one is as an innate light, and the other is as an infused light. The innate light is the natural light of the judgement or the reason; the superinfused light is the light of faith. As much as regards the first he says: God, who told light to grow bright, that is, the natural light of judgement impresses the rational creature, that is, not only the possible intellect, but even the agent intellect. As much as regards the superinfused light of faith he says: He has shown in our hearts etc.; that is, through the infusion of the light of faith. God founded (our) rational nature and superadded grace. Two, therefore are the antecedents. -- The consequents are also two, that is, a clear knowing of the Creator, and a revealed knowing of the Savior. As much as regards the antecedents he says: God, who told etc.; as much as regards the consequents he says: for the illumination of the knowledge of the brightness of God, where the clear knowing of the Creator is touched upon; upon the Face of Christ Jesus, where the revealed knowing of the Savior is touched upon. -- The Apostle give (us) to understand, that the soul has a multiform brightness and from one it transcends into another. Whence the Apostle to the Corinthians: But we all, gazing on the glory of the Lord with revealed faces, are transformed into the same image from brightness into brightness, as by the Spirit of the Lord 3. The brightness of the soul is knowledge, and conversely the darkness of the soul is ignorance. He says We are transformed from brightness into brightness.

2. Deus, qui dixit de tenebris lucem splendescere etc. Verbum istud scriptum est in secunda Epistola ad Corinthios, in quo apostolus Paulus, doctor magnus, explicat ipsius scientiae donum; et explicat ipsum donum quantum ad antecedentia et subsequentia. Donum scientiae duo antecedunt: unum est sicut lumen innatum, et aliud est sicut lumen infusum. Lumen innatum est lumen naturalis iudicatorii sive rationis; lumen superinfusum est lumen fidei. Quantum ad primum dicit: Deus, qui dixit lucem splendescere, id est lumen naturalis iudicatorii impressit creaturae rationali, id est non solum intellectum possibilem, sed etiam intellectum agentem. Quantum ad lumen fidei superinfusum dicit: Illuxit in cordibus nostris etc.; scilicet per infusionem lucis fidei. Deus naturam rationalem condidit et superaddidit gratiam. Duo igitur sunt antecedentia. -- Consequentia etiam sunt duo, scilicet clara notitia Creatoris, et revelata notitia Salvatoris. Quantum ad antecedentia dicit: Deus, qui dixit etc.; quantum ad consequentia dicit: Ad illuminationem scientiae claritatis Dei, ubi tangitur clara notitia Creatoris; in facie Christi Iesu, ubi tangitur revelata notitia Salvatoris. -- Dat Apostolus intelligere, quod anima multiformem habet claritatem et ab una transcendit in alteram. Unde Apostolus ad Corinthios: Nos vero omnes, revelata facie gloriam Domini speculantes, in eandem imaginem transformamur a claritate in claritatem, tanquam a Domini Spiritu 3. Claritas animae est scientia, econtra tenebra animae est ignorantia. Dicit: Transformamur a claritate in claritatem.

3. Here it must be noted, what is the brightness of philosophical knowledge, of theological knowledge, of gratuitous knowledge, and (what is) the brightness of glorious knowledge. The brightness of philosophical knowledge is great according to the opinion of worldly men, nevertheless it is small in comparison to the brighness of Christian knowledge. But the brightness of theological knowledge seems small according to the opinion of worldlings, but according to truth it is great. The brightness of gratuitous knowledge is greater, but the brightness of glorious knowledge is the greatest; it is in that (brightness) that Paul has stood. The Psalm: Wonderful has Thy knowledge become in me, it has strengthened (me), and I can not face it 4, that is, in this life.

3. Hic notandum est, quod est claritas scientiae philosophicae, scientiae theologicae, scientiae gratuitae, et claritas scientiae gloriosae. Claritas scientiae philosophicae est magna secundum opinionem hominum mundialium, parva tamen est in comparatione ad claritatem scientiae christianae. Claritas vero scientiae theologicae parva videtur secundum opinionem mundialium, sed secundum veritatem magna est. Claritas scientiae gratuitae est maior, sed claritas scientiae gloriosae est maxima; ibi est status. Psalmus: "Mirabilis facta est scientia tua ex me, confortata est, et non potero ad eam 4, scilicet in hac vita.

4. All that knowledge and its brightness is divinely given, although always in granting them the gift is greater. It is true, that philosophical and theological knowledge is a gift of God; but properly speaking the gift of God is gratuitous knowledge; but glorious knowledge is not only a gift, but also a reward. Moreover, In the Canticle of Anna in the Book of Kings there is said: Let the old things recede from your mouth, because the God of all knowledge is the Lord, and thoughts are prepared for Him 5; not stupid thoughts, which are scattered through the ways of error, but good thoughts are prepared for the Lord through the ways of truth. Job: Have you known the paths of the clouds, the great paths and all perfect knowledge ? 6 He calls the paths great, that is philosophical and theological knowledge, which are called great paths, because they comprehend many sciences; he calls the paths perfect as much as regards gratuitous and glorious knowledge. Of the path of the clouds are the sciences of perfect men, because, as clouds drag away the virtue of heat into the heights, so perfect men are raised aloft in abstraction of mind. -- Of these four sciences we want to talk, so that we can arrive at the third, of which we are speaking here.

4. Omnes istae scientiae et claritates earum divinitus dantur, quamquam semper in donatione ipsarum sit maius donum. Verum est, quod scientia philosophica et theologica est donum Dei; proprie vero est donum Dei scientia gratuita; scientia vero gloriosa non tantum est donum, sed etiam praemium. In Cantico autem Annae dicitur in libro Regum: Recedant vetera de ore vestro, quia Deus scientiarum Dominus est, et ipsi praeparantur cogitationes 5; non stultae cogitationes, quae dissipantur per vias errorum, sed bonae cogitationes praeparantur Domino per vias veritatis. Iob: Nunquid nosti semitas nubium, semitas magnas et perfectas scientias? 6 Dicit semitas magnas, id est scientiam philosophicam et theologicam, quae dicuntur magnae semitae, quia multas scientias comprehendunt; semitas perfectas dicit quantum ad scientiam gratuitam et gloriosam. Semitae nubium sunt virorum perfectorum scientiae, quia, sicut nubes abstrahuntur virtute caloris in altum, ita viri perfecti in abstractione mentis sublimantur. -- De istis quatuor scientiis volumus dicere, ut ad tertiam possimus pervenire, de qua loquimur hic.

5. Philosophical knowledge is nothing other than a certain knowing of the truth as scrutable. Theological knowledge is a pious knowing of the truth as credible. Gratuituous knowledge is a holy knowing of the truth as lovable. Glorious knowledge is a sempiternal knowing of the truth as desirable.

5. Scientia philosophica nihil aliud est quam veritatis ut scrutabilis notitia certa. Scientia theologica est veritatis ut credibilis notitia pia. Scientia gratuita est veritatis ut diligibilis notitia sancta. Scientia gloriosa est veritatis ut desiderabilis notitia sempiterna.

6. First let us begin from philosophical knowledge. I say, that philosophical knowledge is a certain knowing of truth as scrutable. Of this knowledge it is said in Proverbs: Behold, I have described (my doctrine) in a threefold manner and with knowledge, to show you the firmness and eloquences of (its) truth 7. That can be the word of Solomon and the word of God. I say, that it can be the word of God. For He describes philosophical knowledge in a threefold manner, that is He describes it according to a threefold reason, as natural, as rational, and as moral, that is, inasmuch as it is "the cause of existing, the reason for understanding and the order of living". Inasmuch as it is the cause of existing, it designates natural knowledge; inasmuch as it is the reason for understanding, it signifies rational knowledge; inasmuch as it is the order of living, it describes moral knowledge.

6. Primo incipiamus a scientia philosophica. Dico, quod scientia philosophica est veritatis ut scrutabilis notitia certa. De hac scientia dicitur in Proverbiis: Ecce, descripsi eam tripliciter in cogitationibus et scientia, ut ostenderem tibi firmitatem et eloquia veritatis 7. Potest illud verbum esse Salomonis et verbum Dei. Dico, quod postet esse verbum Dei. Ipse enim describit scientiam philosophicam tripliciter, id est secundum triplicem rationem decribit eam, ut naturalem, ut rationalem, et ut moralem, scilicet in quantum est "causa essendi, ratio intelligendi et ordo vivendi". In quantum est causa essendi, designat scientiam naturalem; in quantum est ratio intelligendi, significat scientiam rationalem; in quantum est ordo vivendi, describit scientiam moralem.

7. Nor is it only the word of God, nay rather it is also that of Solomon, who discussed (everything) from a ceder of Lebanon even to hyssop. 8 He said: Behold, I have described (my doctrine) to you in a threefold manner, to show you the firmness, that is the solid and firm truth, and the eloquences of (its) truth; he described it in a threefold manner, that is inasmuch as it is the truth of things, the truth of conversations and the truth of morals, according to which (his doctrine) is the non-division of a being from being, and a non-division a being to being, and of a being from its end. The truth of things is an non-division of a being from being; the truth of conversations is a non-division of a being to being; the truth of morals is a non-division of a being from its end. -- The truth of morals is rectitude, according to which a man lives well, inside and out, according to the dictate of law, because law is the rule of rectitude; the truth of conversations is the adequation of voice and intellect; the truth of things is "the adequation of intellect and thing". And because philosophical knowledge teaches the eloquences of truth; truth is also threefold: for that reason he said, that he described (his doctrine) in a threefold manner.

7. Nec tantum est verbum illud Dei, immo est etiam Salomonis, qui disputavit a cedro Libani usque ad hyssopum 8. Ipse dicit: Ecce, descripsi eam tibi tripliciter, ut ostenderem tibi firmitatem, id est solidam et firmam veritatem, et eloquia veritatis; ipse describit eam tripliciter, scilicet in quantum est veritas rerum, veritas sermonum et veritas morum, secundum quod est indivisio entis ab esse, et indivisio entis ad esse, et entis a fine. Veritas rerum est indivisio entis ab esse; veritas sermonum est indivisio entis ad esse; veritas morum est indivisio entis a fine. -- Veritas morum est rectitudo, secundum quam homo bene vivit intus et extra secundum dictamen iuris, quia ius est regula rectitudinis; veritas sermonum est adaequatio vocis et intellectus; veritas rerum est "adaequatio intellectus et rei". Et quia scientia philosophica eloquia veritatis docet; et triplex est veritas: ideo dicit, quod descripsit eam tripliciter.

8. Do you not believe, that Solomon acquired that threefold knowing? -- Of the knowledge of conversing he says, that he had it. Whence in the Book of Wisdom he says: Give me, Lord, the wisdom standing before Thy thrones, that I may be worthy of the thrones of my father (David) 9. There it was written: Moreover God gave to me to speak from consideration and to anticipate the worthy (sayings) of those which were given to me. In His hand are we and our conversations 10. It is impossible, that wisdom become doctrine except through conversation. Moreover conversation is not sufficient to teach, unless it be full of considerations. And a man cannot speak in a manner full of considerations, unless his conversation be discussive, inquisitive and persuasive, that is, that he has conversation powerful to speak every thing, whicht he can apprehend and/or know, and/or to which his affection can be inclined. Moreover he suitably expresses what he says through grammer, rationally investigates through the science of logic and efficaciously persuades through rhetoric. That therefore is a part of philosophy, that is, the conversational science, which is threefold, as is clear, which Solomon did obtain.

8. Non creditis, quod Salomon istam triplicem notitiam acquisierit? -- De scientia sermocinandi dicit, quod eam habuit. Unde in libro Sapientiae dicit: Da mihi, Domine, sedium tuarum assistricem sapientiam, ut dignus sim sedium patris mei 9. Ibi scriptum est: Mihi autem dedit Deus dicere ex sententia et praesumere digna horum quae mihi dantur. In manu eius sumus nos et sermones nostri 10. Impossibile est, quod sapientia fiat doctrina nisi per sermonem. Sermo autem non est sufficiens ad docendum, nisi sit sententiosus. Et non loquitur homo sententiose, nisi sit sermo eius discussivus, inquisitivus et persuasivus, scilicet quod habeat sermonem potentem ad loquendum omne illud, quod potest apprehendi vel nosci, vel ad quod affectus potest inclinari. Congrue autem exprimit quod dicit per grammaticam, rationabiliter investigat per scientiam logicam et efficaciter persuadet per rhetoricam. Ista est igitur pars philosophiae, scilicet scientia sermocinalis, quae triplex est, ut patet, quam adeptus est Salomon.

9. The other part of philosophy, that is, which is in the truth of things, Solomon says he obtained. Whence he says in the Book of Wisdom: God gave me of those which are true knowledge, that I may know the disposition of the globe and the virtues of the elements 11. It is certain, that a knowing of the truth of things is triform, accord to which there are concrete forms, abstract forms and separated forms. Concrete forms he considers physics, abstract forms metaphysics, and separated forms mathematics. Whence he says: God gave me knowledge of those things which are, that is principally of beings, which (are) true beings, as much as regards the science of metaphysics; that I may know the dispositions of the globe, as much as regards mathematics; and the virtues of the elements, as much as regards natural philosophy. Solomon knew the course of the year from the disposition of the stars, the nature of the animals and the virtues of roots; Solomon learned everything.

9. Alteram partem philosophiae, scilicet quae est in veritate rerum, dicit se Salomon adeptum esse. Unde dicit in libro Sapientiae: Mihi dedit Deus eorum quae sunt scientiam veram, ut sciam dispositionem orbis terrarum et virtutes elementorum 11. Certum est, quod notitia veritatis rerum triformis est, secundum quod sunt formae concretae, formae abstractae et formae separatae. Formas concretas considerat physicus, formas abstractas metaphysicus, et formas separatas mathematicus. Unde dicit: Mihi Deus dedit scientiam eorum quae sunt, id est entium principaliter, quae vera entia, quantum ad scientiam metaphysicam; ut sciam dispositiones orbis terrrarum, quantum ad mathematicam; et virtutes elementorum, quantum ad naturalem philosophiam. Salomon scivit anni cursum ex dispositione stellarum, naturas animalium et virtutes radicum; omnia docuit Salomon.

10. Of the third part of philosophy, that is of morals, Solomon also says, that he obtained it. Whence in Ecclesiastes: I have purified all things with my soul, to know and consider and seek wisdom and reason, and to become acquainted with the impiety of the stupid and the error of the imprudent 12. He says that he has considered many things and has ordained all towards morals. -- Dearest ones! The impiety of the stupid is in having an evil opinion of the Cause of causes; the error of the imprudent is about the regimen of monastic life, and/or of economic life, and/or of political, that is, about the regimen of their own things, and/or of one's family, and/or of a city-state. Great prudence is required for one's own regimen, greater for the regimen of the family, but the greatest about the regimen of a city-state. It is impossible, that the sun illumine bodies remote from itself and not illumine those near to itself. One cannot have an ordered family, unless he himself be ordered. If one wants to have chaste servants; and will not himself be chaste, it cannot be. Similarly unless a man rules his family well, he cannot rule the city-state well, because as is the prince of a city-state, such also those dwelling in it 13.

10. De tertia parte philosophiae, scilicet de morali, dicit etiam Salomon, quod eam est adeptus. Unde in Ecclesiaste: Lustravi universa animo meo, ut scirem et considerarem et quaererem sapientiam et rationem, et ut cognoscerem impietatem stulti et errorem imprudentium 12. Multa dicit se considerasse et omnia ordinasse ad mores. -- Carissimi! Impietas stulti est in male sentiendo de causa causarum; error imprudentium est circa regimen vitae monasticae, vel vitae oeconomicae, vel politicae, id est circa regimen sui, vel familiae, vel civitatis. Magna prudentia requiritur ad regimen sui, maior ad regimen familiae, sed maxima circa regimen civitatis. Impossibile est, quod sol illuminet remota corpora a se et non illuminet propinqua sibi. Non potest aliquis habere ordinatam familiam, nisi ipse sit ordinatus. Si velit aliquis habere servientes castos; et ipse non erit castus, hoc non potest esse. Similiter nisi homo bene regat familiam suam, non poterit bene regere civitatem, quia qualis princeps civitatis, tales et habitantes in ea 13.

11. Therefore Solomon shows, that he arrived at the triform description of philosophical knowledge, that is, to a description of rational, moral and natural knowledge and to a triform description of each of those. -- He who has a description of those sciences according to truth, would have the largest mirror for becoming acquainted with (all things), because nothing is in any of those sciences which does not import the vestige of the Trinity. That would be easy to show, but it would be long (to speak about it).

11. Ostendit igitur Salomon, se pervenisse ad triformem descriptionem scientiae philosophicae, scilicet ad descriptionem scientiae rationalis, moralis et naturalis et ad triformem descriptionem quarumlibet istarum. -- Qui haberet descriptionem istarum scientiarum secundum veritatem, maximum speculum haberet ad cognoscendum, quia nihil est in aliqua istarum scientiarum quod non importet vestigium Trinitatis. Illud esset facile ostendere, sed longum esset.

12. The first brightness, that is, of philosophical knowledge, is great according to the opinion of worldly men; but it is easily eclipsed, unless a man himself beware of the head and tail of the dragon. If anything is interposed between himself and the Sun of justice, he will suffer the eclipse of stupidity. Jerimiah: Stupid has every man become from his own knowledge 14, that is, occasionally, not causally. He who confides in philosophical knowledge and apprises himself on account of this and believes himself to be better, has become stupid, that is, when through that science without an ultierior light he believes, that he apprehends the Creator; as if a man by candles wanted to see heaven and/or a solar body. It is certain, that rational philosophy is consummated in rhetoric; since threefold is the genus of the deliberative, that is, when one deliberates on the utility, the security, the honesty, and its opposite, that is on damage, on danger and on sin or on dishonesty. A man cannot know, what be useful, what be damaging, except from an addition beyond that science. There is said in the Gospel: What does it profit a man if he gain the entire world, but suffer the detriment of his own soul? 15 What value is it, that a man know many things, if he reliquishes true honesty of soul? -- It is also certain, that according to moral knowledge a man cannot know, what be useful, what be damaging, except from an addition beyond moral knowledge, according to which moral knowledge is a rite of worshipping, a norm of living and a censure of judging. Who can know the rite of worshipping through natural philosophy? -- It will (only) be, because a man has natural and metaphysical knowledge, which extends itself towards the highest substances, and there a man arrive, to rest there; it is impossible, that he not fall into error, unless he be assisted by the light of faith, that is, that man believe God, Three and One, most powerful and best according to the ultimate influence of goodness. Otherwise if you believe insane things about God; you attribute what is proper to God to another, you blaspheme and are an idolater, as if a man were to attribute the simplicity of God and/or something of this kind to another. -- Therefore that knowledge casts philosophers down headlong and obsures them, because they do not have the light of faith. Whence the Apostle: They who when they have become acquainted with God, have not glorified Him as God, nor have given thanks; but have become vain in (their own) thoughts, and their foolish heart has been obscured; calling themselves wise they have become stupid 16. And in the Book of Wisdom: For if only they could know how to judge the age, by this means would they not have found the Lord more easily? 17 -- Philosophical knowledge is the way to the other sciences; but he who wants to stand still there, falls into darkness.

12. Prima claritas, scilicet scientiae philosophicae, magna est secundum opinionem hominum mundialium; sed de facili eclipsatur, nisi homo caveat sibi a capite et cauda draconis. Si aliquid interponatur inter ipsum et solem iustitiae, patitur eclipsim stultitiae. Ieremias: Stultus factus est omnis homo a scientia sua 14, scilicet occasionaliter, non causaliter. Qui confidit in scientia philosophica et appretiatur se propter hoc et credit se esse meliorem, stultus factus est, scilicet quando per istam scientiam sine ulteriori lumine credit, se apprehendere Creatorem; sicut si homo per candelas vellet videre caelum vel corpus solare. -- Certum est, quod rationalis philosophia in rhetorica consummatur; cum sit triplex genus deliberativae, scilicet quando deliberat de utilitate, de securitate, de honestate, et eius opposito, scilicet de damno, de periculo et de peccato sive de inhonestate. Non potest homo scire, quid utile, quid damnosum, nisi ex additione ultra istam scientiam. Dicitur in Evangelio: Quid prodest homini si mundum universum lucretur, animae vero suae detrimentum patiatur? 15 Quid valet, quod homo multa sciat, si vera honestas animae relinquatur? -- Certum est etiam, quod secundum scientiam moralem non potest homo scire, quid utile, quid damnosum, nisi ex additione ultra scientiam moralem, secundum quod scientia moralis est ritus colendi, norma vivendi et censura iudicandi. Quis potest scire ritum colendi per philosophiam naturalem? -- Esto, quod homo habeat scientiam naturalem et metaphysicam, quae se extendit ad substantias summas, et ibi deveniat homo, ut ibi quiescat; hoc est impossibile, quin cadat in errorem, nisi sit adiutus lumine fidei, scilicet ut credat homo Deum trinum et unum, potentissimum et optimum secundum ultimam influentiam bonitatis. Si aliter credas insanis circa Deum; quod proprium est Dei attribuis alteri, blasphemas et idolatra es, sicut si homo simplicitatem Dei vel huiusmodi attribuat alteri. -- Igitur ista scientia praecipitavit et obscuravit philosophos, quia non habuerunt lumen fidei. Unde Apostolus: Qui cum cognovissent Deum, non sicut Deum glorificaverunt, aut gratias egerunt; sed evanuerunt in cogitationibus suis, et obscuratum est insipiens cor eorum; dicentes se sapientes stulti facti sunt 16. Et in libro Sapientiae: Si enim tantum potuerunt scire, ut possent aestimare saeculum, quomodo huius Dominum non facilius invenerunt? 17 -- Philosophica scientia via est ad alias scientias; sed qui ibi vult stare cadit in tenebras.

13. Beyond philosophical knowledge God has given us theological knowledge, which is the pious knowing of credible truth; because Eternal Light, that is God, is a light inaccessible to us, so long as we are mortal and have eyes for twilight. Whence (St.) Augustine: "keeness of the mind (is) weak, in so far as it is not fastened by an excellent light, unless it be cleansed through the justice of faith". For that reason theological knowledge is founded upon faith: as the philosophical sciences are founded upon their first principles, so the knowledge of Scripture is founded upon the articles of faith, which are the twelve foundations of the (heavenly) city 18. Of that knowledge it is said in Isaiah: They will not wound and they will not kill on all My holy mountain; there follows: because the earth has been filled full with the knowledge of God and as the waters of the sea covering it up 19, Sacred Scripture is compared to the water of the sea on account of its profundity of mysteries, on account of its multiformity of senses and on account of its stabilizing of the Churches.

13. Ultra scientiam philosophicam dedit nobis Deus scientiam theologicam, quae est veritatis credibilis notitia pia; quia lux aeterna, scilicet Deus, est lux inaccessibilis nobis, quamdiu sumus mortales et habemus oculos vespertilionis. Unde Augustinus: "Acies mentis invalida in tam excellenti lumine non figitur, nisi per iustitiam fidei emundetur". Ideo super fidem fundata est scientia theologica: sicut scientiae philosophicae super prima principia sua fundantur ita scientia Scripturae fundatur super articulos fidei, qui sunt duodecim fundamenta civitatis 18. De ista scientia dicitur in Isaia: Non nocebunt et non occident in universo monte sancto meo; sequitur: quia repleta est terra scientia Domini et velut aquae maris operientes 19 eam, comparatur sacra Scriptura aquae maris propter profundidatem mysteriorum, propter multiformitatem sensuum et propter stabilitionem Ecclesiarum.

14. First, I say, Sacred Scripture is compared to the water of the sea on account of its profundity of mysteries. The sea is profound nor can a man rush accross it; so great is the profundity of mysteries of Sacred Scripture, that, however much a man be illumined and however much he be industrious, he cannot attain to their profundity. Whence Isaiah: You will have a vision of all things as words of a sealed book, which when they give it to one who knows letters, they say: "Read!", and he responds: &quotI cannot; for it is sealed". And a book is given to one not knowing letters, and it will be said to him: "Read!"; and he will respond "I do not know letters". Neither the one knowing nor the one not knowing could read. Who therefore will read it? I say, that he who by pride wants to enter the sanctuary of God will not be able, even though he be litterate; similiarly, if the illiterate wants to enter, he is stupid. It is proper therefore, that one have literacy and spirit.

14. Primo, dico, comparatur sacra Scriptura aquae maris propter profunditatem mysteriorum. Mare est profundum nec potest homo ipsum transvadere; ita est tanta profunditas mysteriorum sacrae Scripturae, quod, quantumque homo sit illuminatus et quantaecumque sit industriae, non potest ad ipsarum profunditatem attingere. Unde Isaias: Erit vobis visio omnium sicut verba libri signati, quem cum dederint scienti litteras, dicent: "Lege istum", et respondebit: "Non possum; signatus est enim". Et dabitur liber nescienti litteras, diceturque ei: "Lege"; et respondebit" "Nescio litteras". Nec sciens nec non sciens poterit legere. Quis ergo leget ipsum? Dico, quod qui cum superbia vult intrare sanctuarium Dei non poterit, licet sit litteratus; similiter, si illitteratus velit intrare, stultus esset. Oportet igitur, quod habeat litteraturam et spiritum.

15. Second, Sacred Scripture is compared to the water of the sea on account of its multiformity of senses. In the sea there are diverse currents; thus Sacred Scripture in one letter is manifold with consideration. Whence in Daniel: Moreover, you, Daniel, close (your) conversations and seal the book until the time established; very many things will pass by, and manifold will knowledge be 20. -- Some wonder, that in the same Scripture we have so many considerations. (St.) Anselm says, that in the same earth diverse things can be planted; the earth through divine virtue makes various things sprout; so through the Holy Spirit there are in the same letter various considerations. Nor is it inconvenient when the equivocal has been positied in a manifold manner as equivocal. In theology both things and voices are signified. For that reason, when there are very many properties of a thing, then through one thing very many things are signified. As many as are the properties of the sun, all, when the sun signifies what is just, are properties of the just.

15. Secundo comparatur sacra Scriptura aquae maris propter multiformitatem sensuum. In mari sunt diversae scaturitiones; ita ut sacra Scriptura in una littera est multiplex sententia. Unde in Daniele: Tu autem, Daniel, claude sermones et signa librum usque ad tempus statutum; plurimi pertransibunt, et multiplex erit scientia 20. -- Mirantur aliqui, quod in eadem Scriptura habemus tot sententias. Dicit Anselmus, quod in eadem terra possunt diversa plantari; terra per virtutem divinam varias facit pullulationes; ita per Spiritum sanctum in eadem littera sunt sententiae variae. Nec est inconveniens aequivoco multipliciter posito uti aequivoce. In theologia significant et res et voces. Ideo, quando sunt plures proprietates rei, tunc per unam rem plura significantur. Quot sunt proprietates solis, tot, quando sol significat iustum, sunt proprietates iusti.

16. The third reason, why sacred Scripture is compared to the water of the sea, is on account of its stabilizing of the Churches. The Psalm: Upon the seas Thou has founded her 21; and elsewhere: Thou who has founded the earth upon its stability 22. Some deride David, who said, that God founded the earth upon waters. The earth, since it is dry, unless there be moisture, which penetrates the earth, is driven back into dust; and as the human body receives humor through veins, so it is necessary, that from the sea come sweet waters and that they hold the earth (together). He said, that He founded the earth upon the waters, on account of a mystery. The earth, which the Holy Spirit fills, is the ecclesiastical hierarchy; (He said:) He who weighs on three fingers the mass of the earth 23, because He founded the sacred Church upon divine eloquences. Sacred eloquences are stabilizers. The Apostle says to Timothy: I write to you, Timothy, so that you may know, in what manner it is proper that you comport yourself in the house of God, which is the Church of the living God, the column and firmament of the truth 24.

16. Tertia ratio, quare sacra Scriptura comparatur aquae maris, est propter stabilitionem Ecclesiarum. Psalmus: Super maria fundavit eam 21; et alibi: Qui fundasti terram super stabilitatem suam 22. Deriserunt aliqui David, quia dixit, quod Deus fundavit terram super aquas. Terra, cum sit sicca, nisi esset humidum, quod penetrat terram, redigeretur in pulverem; et sicut corpus humanum per venas recipit humorem, ita necesse est, quod a mari veniant aquae dulces et teneant terram. Dicit, quod fundavit terram super aquas, propter mysterium. Terra, quam implevit Spiritus, est hierarchia ecclesiastica; qui appendit tribus digitis molem terrae 23, quia fundavit sacram Ecclesiam super eloquia divina. Eloquia sacra sunt stabilimenta. Dicit Apostolus ad Timotheum: Scribo tibi, Timothee, ut scias, qualiter oportet te in domo Dei conversari, quae est Ecclesia Dei vivi, columna et firmamentum veritatis 24.

17. Where Sacred Scripture is lacking, it is necessary, that the earth, that is the Church, be thoroughly moved: They have not known nor have they understood, they walk in darkness; all the foundations of the earth shall be moved 25. Arius, who wanted to bear off the foundation of the Trinity; Nestorius, who wanted (to bear off) the unity of the Person, and Eutyches, who wanted to confound the natures in Christ; those thoroughly struck at the foundations of the Church. -- Every pontiff ought to know that science; whence it is sought from the hierarch: Do you know the Old and New Testament? -- The King of the Angles sought from a certain bishop, what the two horns signified upon his mitre. He responded, and well, that they signified the two Testaments, which bishops ought to know. "And what do those two little hanging things signify, which hang behind (your) back?" He responded, that they signified the ignorance of both, "because we know neither the one nor the other, but throw both behind (our) back." And in this he spoke badly.

17. Ubi sacra Scriptura deficit, necesse est, terram, id est Ecclesiam, commoveri: Nescierunt neque intellexerunt, in tenebris ambulant; movebuntur omnia fundamenta terrae 25. Arius, qui fundamentum Trinitatis voluit auferre; Nestorius, qui voluit unitatem personae, et Eutyches, qui volebat confundere naturas in Christo; isti concusserunt fundamenta Ecclesiae. -- Omnis pontifex debet scire istam scientiam; unde petitur ab hierarcha: Scis vetus testamentum et novum? -- Rex Angliae petiit a quodam episcopo, quid significarent duo cornua in mitra sua. Respondit, et bene, quod significant duo testamenta, quae espicopi scire debent. "Et quid significant illa duo pendicula, quae pendent post tergum?" Respondit, quod significant ignorantiam utriusque, "quia neque hoc neque illud scimus, sed totum proiecimus post tergum". Et in hoc male dixit.

18. Because the ecclesiastical hierarchy has been founded on Scriputre, which is compared to the water of the sea on account of those three things; for that reason a sentence has been given against those who do not have that science. In Hosea: Because you have repelled knowlege, I will repell you, lest you busy yourself in My priesthood 26. From the helm of a ship and from the regimen of a city-state is repelled him who knows nothing of regimen. If the foundations of the Church consist in the science of Sacred Scipture, for that reason he who does not know Sacred Scripture must be repelled from the ecclesiastical office and dignity. If a blind man wants to lead another, it would be the greatest folly 27. Neither by lot nor by friendship must one be chosen as a sailor. -- And it must be known, that knowledge is repelled, when a man does not care to learn more of it. Isaiah: On that account My people were lead captive, because they had not knowledge 28, that is, neither in (their) head nor in (their) members. -- Likewise, knowledge is repelled, when a man knows a science and does not want to live according to that science nor employ it. Whence the Lord says: Woe to you, Scribes and experts in the Law! because you have taken away the key of knowledge; you yourselves have not entered and those who were entering, you have prohibited 29. If a doctor eats the food, which he prohibits to an infirm person, the infirm person is scandalized and wants to eat that food. -- Wherefore Woe to you, Scribes and Pharisees! because for the one knowing good and not doing it, it is a sin 30, as blessed James says. From knowledge fault is increased and also punishment; whence in Luke: The servant, who is acquainted with the wil of his Lord and does not prepare and does not act according to his will, will be flogged with many things 31. If a man does not prohibit evil by example, and/or counsel, woe to him! You make yourself a doctor of Sacred Scripture, but you recommend the contrary to good and truth. He who ought to have marched by the right way, and another says to him, that he marches through the crooked way; for him it would be an inexpiable sin. To the one impeding the salvation of anther by example, counsel, and/or by persuasion, it is proper to give your life soul on behalf of his soul 32. Do I, if I can draw another to that which is better, and I draw him to what is worse, not sin gravely? If I impede the good of another, I act worse than the devil; because the devil acts as an enemy. -- That knowledge, if fulfillment of the work is not present, it is not useful, but dangerous. The first brightness can darken, but that one can damn.

18. Quia hierarchia ecclesiastica fundata est in Scriptura, quae comparatur aquae maris propter ista tria; ideo sententia data est contra illos qui non habent istam scientiam. In Osee: Quia tu repulisti scientiam, repellam te, ne sacerdotio fungaris mihi 26. A gubernaculo navis et a regimine civitatis repellitur qui nihil scit de regimine. Si fundamenta Ecclesiae consistunt in scientia sacrae Scripturae, ideo qui sacram Scripturam nescit repellendus est ab officio et dignitate ecclesiastica. Si caecus vellet alium ducere, maxima fatuitas esset 27. Non sorte nec amicitia eligendus est nauta. -- Et sciendum, quod scientia repellitur, quando homo non curat eam addiscere. Isaias: Propterea captivus ductus est populus meus, quia non habuit scientiam 28, scilicet in capite neque in membris. -- Item, repellitur scientia, quando homo scit scientiam et non vult secundum scientiam vivere nec eam implere. Unde dicit Dominus: Vae vobis, Scribae et Legisperiti! quia tulistis clavem scientiae; ipsi non introistis et eos qui introibant, prohibuistis 29. Medicus si comedit cibum, quem prohibet infirmo, scandalizatur infirmus et vult illum cibum comedere. -- Quare vae vobis, Scribae et Pharisaei! quia scienti bonum et non facienti peccatum est 30, ut dicit beatus Iacobus. Ex scientia culpa augetur etiam et poena; unde in Luca: Servus, qui cognovit voluntatem Domini sui et non praeparavit et non fecit secundum voluntatem eius, vapulabit multis 31. Si homo non prohibeat malum exemplo, vel consilio, vae ipsi! Facis te doctorem sacrae Scripturae, sed suades contrarium bono et veritati. Qui deberet incedere per viam rectam, et alter diceret ei, quod incederet per viam tortam; esset peccatum eius inexpiabile. Impediendo salutem alterius exemplo, consilio, vel suadendo, oportet dare animam tuam pro anima illius 32. Nunquid, si possum alium trahere ad id quod melius, et traho ipsum ad peius, non graviter pecco? Si impedio bonum alterius, peius facio quam diabolus; quia diabolus facit sicut hostis. -- Ista scientia, si non adsit operis impletio, non est utilis, sed damnosa. Prima claritas potest obscurari, sed ista potest damnari.

19. For that reason it is proper to have the other brightness, that is of gratuitous knowledge, which is the form of the two preceding brightnesses. You are lacking in the third sign 33, if you do not have that knowledge. That knowledge is a holy knowing of the truth as credible and lovable. Of that knowledge it is said in the Book of Wisdom: The Lord has lead forth the just through straight ways and has shown him the Kingdom of God; He has honored him in labors and given him the science of the saints 34. Gratuitous knowledge is called the science of the saints for a threefold reason.

19. Ideo aliam claritatem oportet habere, scilicet scientiae gratuitae, quae est forma claritatum duarum praecedentium. Deficis in tertio signo 33, si non habes istam scientiam. Ista scientia est veritatis ut credibilis et diligibilis notitia sancta. De ista scientia dicitur in libro Sapientiae: Iustum deduxit Dominus per vias rectas et ostendit illi regnum Dei; honestavit illum laboribus et dedit illi scientiam sanctorum 34. Scientia gratuita dicitur scientia sanctorum ex triplici causa.

20. First, because it is given by the Holy Spirit; I say by the Holy Spirit moving the soul, inspiring and informing it to sanctity. I say by the Holy Spirit inspiring it to the knowing of sanctity, to the agreeableness of sanctity and to the custody of sanctity. Whence the Apostle to the Corinthians: We have not accepted the spirit of this world, but the spirit, which is from God, that we may know the things which have been granted by God to us 35; and in what manner? If we know, guard and approve the things inspired by the Holy Spirit for the knowing of sanctity, for the agreeableness of sanctity and its custody. Whence in John: Father, sanctify them in the truth 36 .

20. Primo, quia a Spiritu sancto datur; dico a Spiritu sancto movente animam, inspirante et informante ad sanctitatem. Dico a Spiritu sancto inspirante ad sanctitatis notitiam, ad sanctitatis placentiam et ad sanctitatis custodiam. Unde Apostolus ad Corinthios: Nos non spiritum huius mundi accepimus, sed spiritum, qui ex Deo est, ut sciamus quae a Deo donata sunt nobis 35; et quomodo? Si scimus, custodimus et approbamus inspirata per Spiritum sanctum ad sanctitatis notitiam, ad sanctitatis placentiam et custodiam. Unde in Ioanne: Pater, sanctifica eos in veritate 36.

21. In another manner gratuitous knowledge is called the science of the Saints, because it has mixed into it nothing of viciousness, nothing of carnality, nothing of curiosity and nothing of vanity. Whence in Leviticus: The Lord also said to Aaron: Wine and all, that can inebriate, do not drink, you and your sons, that you may have the knowledge of discerning among the holy and the profane 37. He who has the knowledge of discerning among the holy and the profane will abstain from all that, which can inebriate, that is, from all superfluous delectation in a creature; this is the wine (that) inebriates. Anyone who either on account of vanity, or on account of curiosity, or on account of carnality inclines to a superfluous delectation, which is in a creature; does not have the science of the saints. It is said in Genesis: From every tree, which is in paradise, you may eat; however of the tree of the knowledge of good and evil you may not eat, because, in whatever hour you eat it, you will die by death 38. Adam with his wife contracted the vice of curiosity, when the devil said to them: You will be as gods, knowing good and evil 39; He also contracted the vice of carnality, when he ate of the fruit; he also contracted the vice of vanity, when he wanted to be as gods (are). -- Hear, brothers; who have the science of the saints, that is, you clerics, bewares of yourselves, lest you have mixed into (yourselves) something of viciousness; because, if a man mix into himself something of viciousness, he looses the knowledge of discerning between good and evil.

21. Alio modo dicitur scientia gratuita scientia Sanctorum, quia nihil vitiositatis habet admixtum, nihil carnalitatis, nihil curiositatis et nihil vanitatis. Unde in Levitico: Dixit quoque Dominus ad Aaron: Vinum et omne, quod inebriare potest, non bibetis tu et filii tui, ut habeatis scientiam discernendi inter sanctum et profanum 37. Qui habet scientiam discernendi inter sanctum et profanum ab omni eo, quod inebriare potest, abstinebit, id est ab omni delectatione superflua in creatura; haec est vinum inebrians. Sive quis propter vanitatem, sive propter curiositatem, sive carnalitatem inclinet ad delectationem superfluam, quae est in creatura; non habet scientiam sanctorum. Dicitur in Genesi: De omni ligno, quod est in paradiso, comedes; de ligno autem scientiae boni el mali non comedes, quia, quacumque hora comederitis, morte moriemini 38. Adam cum uxore sua contraxit vitium curiositatis, quando diabolus dixit eis: Eritis sicut dii, scientes bonum et malum 39; contraxit etiam vitium carnalitatis, quando comedit de fructu; contraxit etiam vitium vanitatis, quando voluit esse sicut dii. -- Audite, fratres: qui scientiam habent sanctorum, scilicet clerici, caveant sibi, ne aliquid vitiositatis habeant admixtum; quia, si admisceat homo aliquid vitiositatis, amittit scientiam discernendi inter bonum et malum.

22. Third, gratuitous knowledge is called the science of the Saints, because it contains a rivalry for all sanctity. -- Whence in the Book of Ecclesiastes: In much knowledge will indignation be; he who adds knowledge adds grief 40. A man knowing his defects, has the grief of compunction on his own behalf, the grief of compassion on behalf of his neighbor, and the grief of rivalry on behalf of the honor of God. -- The Psalm: Sons of men, how long heavy in heart? So that you love vanity and seek mendacity? And you shall know, that the Lord has made His Holy One wonderful; the Lord will hear me out, when I cry to Him. Grow angry and do not sin; for what you say in your hearts upon your beds, be sorry 41. He who has true knowledge and knows God and sees, that he does not walk uprightly nor perfectly, is in continuous grief, because he sees, that his affections and thoughts are scattered. (St.) Augustine: "Knowledge begets the expression of sorrow". -- A man sees a carnage of bodies, he grieves much. Therefore he who sees a carnage of souls, in what manner can he abstain from tears? That grief pleases God much. The Lord says of that knowledge: Mercy I want and not sacrifice, and the knowledge of God more than holocaust 42. I know others' infirmities; I ought to suffer with them. Isaiah: We saw Him, a man of griefs and one knowing infirmity 43. There is not the spirit of the knowledge of God in that member, when he sees a member of his Head wounded and does not grieve with him. David grieved from the death of Absalom, who nevertheless had persecuted him. Therefore there is grief of compunction on one's own behalf, grief of compassion on behalf of one's neighbor. -- The third grief is the rivalry on behalf of the divine honor. Whence in the Book of Maccabees: Thou, Lord, who have knowledge, have known, that when I can be freed from death, I sustain hard griefs of the body; but according to my soul on account of fear of Thee I freely suffer this 44. Those words Eleazar said, when he wanted rather to die, than make a semblance of eating pieces of pork. This, philosophy does not teach, that on behalf of a conclusion I expose myself to death.

22. Tertio dicitur scientia gratuita scientia Sanctorum, quia habet aemulationem omnis sanctitatis. -- Unde in libro Ecclesiastae: In multa scientia erit indignatio; qui addit scientiam addit dolorem 40. Sciens homo defectus suos, habet dolorem compunctionis pro se ipso, dolorem compassionis pro proximo, et dolorem aemulationis pro honore Dei. -- Psalmus: Filii hominum, usquequo gravi corde? Ut quid diligitis vanitatem et quaeritis mendacium? Et scitote, quoniam mirificavit Dominus Sanctum suum; Dominus exaudiet me, cum clamavero ad eum. Irascimini, et nolite peccare; quae dicitis in cordibus vestris in cubilibus vestris compungimini 41. Qui veram habet scientiam et novit Deum et videt, se non ambulare recte nec perfecte, in continuo dolore est, quia videt, quod dissipentur eius affectus et cogitationes. Augustinus: "Scientia parit luctum". -- Videt homo strages corporum, dolet multum. Qui igitur videt strages animarum, quomodo potest se abstinere a lacrimis? Dolor iste multum placet Deo. Dicit Dominus de ista scientia: Misericordiam volo et non sacrificium, et scientiam Dei plus quam holocausta 42. Scio infirmitates alienas; debeo compati eis. Isaias: Vidimus eum, virum dolorum et scientem infirmitatem 43. Non est spiritus scientiae Dei in isto membro, quando videt membrum capitis sui laesum et non condolet ei. David dolebat de morte Absalonis, qui tamen ipsum persecutus erat. Est igitur dolor compunctionis pro se ipso, dolor compassionis pro proximis. -- Tertius dolor est aemulationis pro honore divino. Unde in libro Machabaeorum: Tu, Domine, qui habes scientiam, nosti, quod cum a morte liberari possem, duros sustineo corporis dolores; secundum animam vero propter timorem tuum libenter hoc patior 44. Verba ista dixit Eleazarus, quando potius voluit mori, quam simulationem comedendi carnes porcinas facere. Hoc non docet philosophia, quod pro conclusione exponam me morti.

23. The Psalm: Thy servant am I; give me understanding, to know Thy testimonies 45. Gratuitous knowledge teaches one to know and the manner of knowing. Whence upon this matter of the Apostle: However if anyone estimates himself to know something, he has not yet become acquainted with the manner in which it is proper to know 46; (St.) Bernard says: "You see, that the Apostle does not approve the one knowing much, but the manner of knowing; see, that he has established every fruit and utility of knowledge in the manner of knowing. What does he call the manner of knowing? To know, in what order, in what study, to what end anyone learns (something) more; in what order, to learn in addition first that, which is more suited to (his) salvation; in what study, to (learn in addition) more ardently that, which more vehemently draws him to the love of God; to what end, to learn more not on account of inane glory, or curiostiy, but on account of his own edification and that of his neighbor. There are those who want only, to know, and that is foul curiosity. There are those who learn more and want to know, to be known, and that is foul vanity. And there are those who want to know, to sell knowledge for money, or for honors, and that is a foul source of profit. There are those who want to know, to edify others, and that is charity. And there are those who want to know, to be edified, and that is prudence".

23. Psalmus: Servus tuus sum ego; da mihi intellectum, ut sciam testimonia tua 45. Scientia gratuita docet scire et modum sciendi. Unde super illud Apostoli: Si quis autem se existimat scire aliquid, nondum cognovit, quomodo oporteat eum scire 46; dicit Bernardus: "Vides, quod non approbat Apostolus multa scientem, sed modum sciendi; vide, quod omnem fructum et utilitatem scientiae in modo sciendi constituit. Quid dicit modum sciendi? Scire, quo ordine, quo studio, quo fine quisque addiscat: quo ordine, ut id prius addiscat, quod maturius est ad salutem; quo studio, ut id ardentius, quod vehementius trahit ad amorem Dei; quo fine, ut non propter inanem gloriam, aut curiositatem, sed propter aedificationem suam et proximi addiscat. Sunt qui scire volunt tantum, ut sciant, et turpis curiositas est. Sunt qui addiscunt et scire volunt, ut sciantur, et turpis vanitas est. Et sunt qui scire volunt, ut scientiam vendant pro pecunia, aut honoribus, et turpis quaestus est. Sunt qui scire volunt, ut alios aedificent, et caritas est. Et sunt qui scire volunt, ut aedificentur, et prudentia est".

24. Knowledge inflates, but charity edifies 47; for that reason it is proper to join charity with knowledge, so that a man have at once knowledge and charity, to be able to fulfill that which the Apostle says: In charity (be) rooted and founded, so that you can comprehend with all the saints, what is the length, breadth, sublimity and depth, to know also the supereminent brightness of the knowledge of Christ 48. That is the knowledge, which is the gift of the Holy Spirit.

24. Scientia inflat, sed caritas aedificat 47; ideo oportet iungere cum scientia caritatem, ut homo habeat simul scientiam et caritatem, ut possit impleri illud quod dicit Apostolus: In caritate radicati et fundati, ut possitis comprehendere cum omnibus sanctis, quae sit longitudo, latitudo, sublimitas et profundum, scire etiam supereminentem scientiae claritatem Christi 48. Ista est scientia, quae est donum Spiritus sancti.

25. Of the last knowledge, that is, of glorious knowledge, I will speak one word. Of this it is said in the Book of Wisdom: To know[nosse] Thee is most high justtice; there follows: and it is the root of immortality 49. That knowledge is initiated in contemplatives, perpetuated in sleepers and consummated in the resurrected. May He deign to present that knowledge to us, who with the Father (lives and reigns ...).

25. De ultima scientia, scilicet de scientia gloriosa, dicam unum verbum. Dicitur de ea in libro Sapientiae: Nosse te summa iustitia est; sequitur: et radix est immortalitatis 49. Ista scientia initiatur in contemplativis, perpetuatur in dormientibus et consummatur in resurgentibus. Istam scientiam nobis praestare dignetur qui cum Patre, etc.

13. Eccli 10, 2; cf. 1 Tim 3, 2-7.

I. Grace: Its Rise, Use and Fruit

A. For salvation: knowing the truth by Law and exercising virtue by Grace

B. Rise of Grace

1. Incarnate Word

2. Crucified Word

3. Inspired Word

C. Use of Grace

1. Faithful in Respect to God

2. Virile in Itself

3. Liberal Unto One's Neighbor

D. Fruit of Grace

1. Remission of Fault

2. Fullness of Justice

3. Attainment of Eternal Beatitude

II. Fear of the Lord

A. Review of Conference I

B. Seven Sins Impugned through the Seven Gifts

C. Charisms and the Lord's Prayer

D. Origin

1. Sublimity of the Divine Power

2. Perspicacity of the Divine Wisdom

3. Severity of the Divine Vengeance

4. Seven are God's Judgments

E. Usefulness in Fearing God

1. Impetrate the Influence of Divine Grace

2. Introduce the Rectitude of Divine Justice

3. Obtain the Brightening of Divine Wisdom

F. Perfection of the Fear of God

1. Sanctification or Cleansing-out of the Conscience

2. Promptitude of Obedience

3. Firmness of Trust

III. Piety

A. Exercise of Piety

1. Reverence of Divine Veneration

2. Custody of Intrinsic Sanctification

3. Overflowing of Internal Pity

B. The Original Principle of Piety

1. Uncreated Trinity

2. Incarnate Wisdom

3. Holy Mother Church

C. Utility of the Gift of Piety

1. Acquainted with True Things

2. Prevails to Turn Away All Evils

3. Successfully Pursue Every Good

IV. Knowledge

A. Illumination

B. Philosophical Knowledge

C. Theological Knowledge

D. Sacred Scripture is Compared to the Water of the Sea

1. Profundity of Mysteries

2. Multiformity of Senses

3. Stabilizing of the Churches

E. Gratuitous Knowledge

1. Given by the Holy Spirit

F. Glorious Knowledge

V. Fortitude

A. A Strong Woman: the Church

B. The One Giving It

1. God Protecting

2. God Redeeming

3. God Indwelling

C. Through What is the Soul Disposed

1. Inexpungable Shield of Faith

2. Imperturbable Solace of Hope

3. Inexstinguishable Kindling of Charity

D. For what Purpose

E. Accomplish Manly Works

F. Cast Down the Powers of the Air

G. Endure Worldly Tribulations

VI. Fortitude II

A. Fecundity of Supernatural Conceiving: the Price

B. In Sanctity Mary Brought forth the Price

1. Incorrupt Chastity

2. Prompt Obedience

3. Full Benevolence

C. Price of Sin

1. The Fornicating Woman as a Harlot

a. Snare for Those Looking at Her

b. Net to those Desiring and Consenting to Her

c. Chains to those Grasping her Hands