Albertano of Brescia: SERMONES

Pray to God, brethren, that, by the ministry of his holiness, through me, his useless and unworthy servant, he may minister to you today some utility.

Fratres mei, more solito hic congregati, propositum nostre congregationis inspiciamus, circa illud aliqua utilia pertractantes.Propositum certe nostre congregationis triplicem habet causam. Quarum prima est illuminatio; nam consuevimus hic congregari adcollationem faciendam, ut oleum ematur de quo sacer iste locus illuminetur. Secunda causa est spiritualis reffectio, quam hic a fratribuscum devotione suscipere consuevimus.

My brothers, assembled here in the usual manner, let us inspect the purpose of our congregation, treating some useful matters about that. The purpose indeed of our congregation has a threefold cause. Of which the first is illumination; for we are accustomed to gather here to make a collection, that oil may be purchased with which this sacred place may be illuminated. The second cause is spiritual refreshment, which we are accustomed to receive here from the brethren with devotion.

Tercia est corporalis reffectio, quam hic cum caritate debemus sumere. De quibus singulariterdespiciamus.

The third is corporal refreshment, which here we must receive with charity. Of these let us consider each individually.

Circa illuminationem scire oportet quod, qui aliis lumen volunt prebere, in se lumen debent habere. Nam, sine lumine, homo quasicecus dicitur et "si cecus ceco ducatum prestet, ambo in foveam cadunt," ut in Evangelio Veritas ipsa testatur. Ut ergo verum lumenhabeamus aliisque possimus conferre, sciendum est quod, sicut in lumine nostro corporali consueto quatuor intervenire debent,videlicet: ignis et oleum atque aliquod corpus purum, in quo oleum infundatur et accendi possit, et ipsa accensio, ita et in lumine verospirituali predicta quatuor intervenire debent.

Concerning illumination it must be known that he who wishes to give light to others must have light in himself. For, without light, a man is called as it were blind, and "if a blind man should lead a blind man, both will fall into the ditch," as Truth itself testifies in the Gospel. Therefore, that we may have true light and be able to confer it to others, it must be known that, just as in our ordinary bodily light four things must intervene, namely: fire and oil and some pure vessel in which the oil is poured and can be kindled, and the very ignition, so likewise in the aforesaid true spiritual light the four must intervene.

Ignem namque habere debemus, hoc est Deum in cordibus nostris portare eiusque memoriam habere atque illius amore calefieri. Etquod Deus ignis sit bene testatur Beatus Paulus, in Epistula ad Hebreos, dicens: "Et enim Deus noster ignis est consumens." Consumitenim omnia nostra peccata. Hic enim est ignis, qui Apostolos inflamavit adque illuminavit in pascha Pentecostes.

For we must have fire, that is, to carry God in our hearts and to have his memory and be warmed by his love. And that God is fire the Blessed Paul well testifies, in the Epistle to the Hebrews, saying: "For our God is a consuming fire." For the consuming one indeed consumes all our sins. For this is the fire which inflamed and illuminated the Apostles at the Pasch of Pentecost.

Hic etiam est ignis,qui apparuit Moysi in rubro. Hec est columna ignis, que eduxit populum Israeliticum per desertum. Hic insuper est ignis habenscarbones desolatorios, qui dissolvunt corda nostra ad benefaciendum, de quibus dicit Propheta: "Sagitte potentis acute, cum carbonibusdesolatoriis." Hii sunt carbones, quos debemus inicere super capita inimicorum nostrorum, ut ait Beatus Paulus, in Epistula adRomanos: "Si esurierit inimicus tuus, ciba ilium: si sicierit, potum da illi.

This also is the fire which appeared to Moses in the bush. This is the pillar of fire which led the Israelite people through the desert. This moreover is the fire bearing desolating coals, which dissolve our hearts to do good, of which the Prophet says: "The arrow of the mighty be keen, with desolating coals." These are the coals which we ought to cast upon the heads of our enemies, as Blessed Paul says in the Epistle to the Romans: "If your enemy be hungry, feed him; if he thirst, give him drink."

Hoc enim faciens, carbones ignis congeris super capud eius."

For in doing this, you heap coals of fire upon his head.

Oleum vero habere debemus, hoc est nitorem bonorum operum et operum caritatis. Hoc est oleum de quo dicitur in Evangelio dedecem virginibus, quarum quinque erant prudentes, quinque fatue. Prudentes vero ornaverunt lampades suas oleo et intraverunt cumsponso ad nuptias.

But we ought to have oil, that is, the sheen of good works and works of charity. This is the oil of which it is said in the Gospel concerning the ten virgins, of whom five were prudent, five foolish. The prudent indeed adorned their lamps with oil and entered with the bride to the nuptials.

Fatue vero non sumpserunt oleum secum et ideo excluse sunt a nuptiis dictumque est illis: "Amen dico vobis,nescio vos."

But the foolish did not take oil with them and therefore were shut out from the marriage, and it was said to them: "Amen I say to you,I do not know you."

Hoc oleum debet esse purum nullique putredini admixtum, ut ex eo purum lumen et verum valeat elici. Nam, cum facimus operacaritatis, non debemus hoc facere cum vanagloria admixta. Unde dictum est in Evangelio: "Cum facis helemosinam, noli tuba canere,sed secreto, ut nesciat sinistra tua quid faciat dextera tua: et pater tuus, qui videt in abscondito, reddet tibi." Non enim obliviscetur Deusde operibus caritatis, sed in die iudicii dicet: "Esurivi, et dedistis mihi manducare: nudus fui, et copuistis me: hospes fui, et collegistisme: sitivi, et dedistis mihi bibere, infirmus et in carcere fui, et visitastis me." "Venite et percipite regnum," etc.

This oil must be pure and mixed with no rot, so that from it a pure light and true may be drawn forth. For when we do works of charity, we must not do this with vainglory mingled. Hence it is said in the Gospel: "When you give alms, do not blow a trumpet, but in secret, that your left hand may not know what your right hand does; and your Father, who sees in secret, will repay you." For God will not forget the works of charity, but on the day of judgment will say: "I was hungry, and you gave me food: I was naked, and you clothed me: I was a stranger, and you took me in: I was thirsty, and you gave me drink: I was sick and in prison, and you visited me." "Come and receive the kingdom," etc.

Nec eciam debemus facere huiusmodi opera invite vel per impressionem, sed hylariter. Nam, ut ait Augustinus: "Qui dat pauperi nonut reficiat viscera indigentis, sed ut removeat tedium impetrantis, et rem perdit et meritum." Et certe opera caritatis meritocomparantur oleo, quia, sicut oleum cuicumque liquori supereminet appositum semper, sive super ponatur, sive infra ponatur ita etcaritas eius opera omnibus virtutibus supereminent. Unde dicit Beatus Paulus, in Epistula prima ad Corinthios: "Nunc autem manentfides, spes et caritas, tria hec: maior autem hiis caritas est."

Nor should we perform such works unwillingly or from compulsion, but cheerfully. For, as Augustine says: "He who gives to the poor not that he may refresh the bowels of the needy, but that he may remove the tedium of the one asking, both loses the thing and the merit." And certainly the works of charity are compared to oil, for, just as oil excels any liquid to which it is joined, whether placed above or below, so likewise charity in its works excels all virtues. Hence Blessed Paul says, in the First Epistle to the Corinthians: "Now there remain faith, hope, and charity, these three: but the greatest of these is charity."

Et sicut nostro oleo materiali tripliciter fungimus, videlicet: ad illuminationem et ad condienda alia cibaria et ad unctionem, ita et deisto oleo spirituali, id caritatis, debemus tripliciter fungi, scilicet ad illuminarocum, quia per illud pervenimus ad verum lumen, utdixi; et ad condiendas alias virtutes, quia sine hac caritate alie virtutes nichil sunt, ut Paulus in predicta Epistula dixit et ad unctionem,diligendo iusticiam et odio habendo iniquitatem, ad exemplum Christi, de quo dixit Propheta: "Dilexisti iustitiam, et odisti iniquitatem:propterea unxit te Deus, tuus oleo leticie, pre consortibus tuis." Et Iesus Sirac dixit: "Fili, agonizare pro anima tua, et usque ad mortemcerta pro iusticia, et Dominus expugnabit pro te omnes inimicos tuos." Si autem predicta opera caritatis non fierent pura intencione, sedex vanagloria vel aliter, hoc oleum non esset purum, sed faciens hoc accepisset mercedem suam, et diceretur oleum peccatoris, de quodicit Propheta: "Oleum peccatoris non impinguet caput meum."

And just as with our material oil we serve threefold, namely: for illumination and for preserving other foods and for anointing, so likewise of the spiritual oil, that is of charity, we must serve threefold, namely for illumination, because through it we attain the true light, as I said; and for preserving other virtues, because without this charity other virtues are nothing, as Paul said in the aforesaid Epistle; and for anointing, by loving justice and holding hatred for iniquity, after the example of Christ, of whom the Prophet said: "You have loved justice, and hated iniquity: therefore God has anointed you, your God, with the oil of gladness above your companions." And Jesus Sirach said: "Son, struggle for your soul, and be steadfast unto death for justice, and the Lord will conquer all your enemies for you." But if the aforesaid works of charity were not done with a pure intention, but from vainglory or otherwise, this oil would not be pure, but the doer of it would have received his reward, and it would be called the oil of the sinner, of which the Prophet said: "The oil of the sinner shall not anoint my head."

Tercium autem intervenire debet, hoc est corpus aliquod purum, quod accendatur, id corpora nostra debent esse pura ut in hiis oleumpredictum bene infundatur et accendi possint. Ea namque purificare debemus et omnem putredinem peccatorum a nobis removere peropera penitentie, que sunt septem, videlicet: sollicitudo, defensio, indignatio, timor, desiderium, emulatio, pena. De quibus omnibusmentionem facit Paulus, in Epistula secunda ad Corinthios, circa medium, ubi: "Que enim secundum Deum est tristicia, penitenciam,"etc.

A third thing, however, must intervene, that is, some pure body which is to be kindled; our bodies therefore must be pure so that in these the aforesaid oil may be well poured in and they may be kindled. For we must purify these and remove from ourselves all the putrefaction of sins by the works of penitence, which are seven, namely: sollicitudo (solicitude), defensio (defense), indignatio (indignation), timor (fear), desiderium (desire), emulatio (emulation), pena (penance). Of all of which Paul makes mention, in the Second Epistle to the Corinthians, about the middle, where he says: "For what is according to God is grief, penitence," etc.

Sollicitudinem enim habere debemus emendandi quod deliquimus.

For we ought to have the solicitude of amending what we have sinned.

Defensionem vero debemus facere vel habere, quia nos debemus defendere a precedentibus delictis ab seu.

We ought, moreover, to make or to have a defence, because we ought to defend ourselves from preceding sins of our own.

Indignationem vero debemus habere, id indignare contra nosmet ipsos, si forte caderemus in predicta delicta vel alia peccata.

We must, however, have indignation, that is, to be indignant against ourselves, if perchance we should fall into the aforesaid delicts or other sins.

Timorem vero semper debemus habere ne forte incidamus et revertamur ad priora, quia "Beatus homo, qui semper erit pavidus.""Inicium enim sapientie est timor Domini," ut Propheta dixit et eciam quidam philosophus dixit: "Qui timet Deum, omnia timenteum; qui vero non timet Deum, omnia timet." Et alius dixit: "Timor Domini sit negotiatio tua, et veniet tibi lucrum sine labore."

But we ought always to have fear lest we perhaps fall and return to former things, for "Blessed is the man who will always be fearful." "The beginning of wisdom is the fear of the Lord," as the Prophet said, and also a certain philosopher said: "He who fears God fears all things; but he who does not fear God fears everything." And another said: "Let the fear of the Lord be your trade, and profit will come to you without toil."

Desiderium vero debemus habere semper provehi in melius.

We ought, however, always to have a desire to be carried forward into better things.

Emulationem vero habere debemus, scilicet sanctorum, quia illos semper debemus imitari.

We ought, however, to have emulation, namely of the saints, because we ought always to imitate them.

Penam vero debemus substinere, hoc est corpora nostra affligere vigiliis et ieiuniis et aliis operibus bonis. Etiam et si, per predicta operapenitencie, corpora nostra ita fuerint debi depurata, bene potent in hiis oleum infundi, eaque ad Dei amorem bene poterunt accendi.

We ought indeed to endure punishment, that is, to afflict our bodies with vigils and fasts and other good works. And even if, through the aforesaid works of penance, our bodies have thus been duly purified, they can well have oil poured upon them in these things, and thereby will well be kindled to the love of God.

Quartum etiam ad illuminationem veram est necessarium, ut dixi, videlicet ipsa accensio. Ait enim Lucas in Evangelio: "Ignem veroveni mittere in terram, et quid volo nisi ut accendatur?" Certe accendi debet ignis amoris Christi in corporibus nostris perexagitacionem ipsorum corporum circa opera caritatis, ad modum facis, que semper quanto magis exagitatur, tanto magis accenditur etin maiorem flamma erigitur Ysaia propheta testante, qui ait: "Cum effuderis animam tuam esurienti, et animam afflictam repleveris,orietur in tenebris lux tua, et tenebre tue erunt sicut meridies. Et requiem tibi dabit Dominus Deus semper, et in splendoribus animamtuam salvabit, et ossa tua liberabit, et eris quasi ortus irriguus, et sicut fons vivus, cuius non deficuit aque." Et iterum idem ait: "Frangepanem tuum esurienti, et si videris nudum, operi eum et, egenos vagosque induc in domum tuam: et carnem tuam non despexeris.

Fourthly, also, for true illumination it is necessary, as I said, namely the very kindling. For Luke says in the Gospel: "I came to cast fire upon the earth, and what do I wish but that it be kindled?" Certainly the fire of the love of Christ ought to be kindled in our bodies by a very great stirring of those same bodies about works of charity, like a torch, which always the more it is agitated the more it is kindled and is raised into a greater flame, the prophet Isaiah bearing witness, who says: "If you pour out your soul to the hungry, and satisfy the afflicted soul, then shall your light rise in darkness, and your darkness shall be as the noonday. And the Lord God will give you ever rest, and in glories he will save your soul, and will deliver your bones, and you shall be as a watered garden, and as a living fountain, whose water shall not fail." And again he says: "Break your bread to the hungry; and if you see the naked, clothe him; and bring the poor and the wandering into your house: and do not despise your own flesh."

Ettunc erumpet quasi mane lumen tuum, et sanitas tua citius orietur." Et etiam Tobias dixit: "De tua substantia fac helemosinam, et noliavertere faciem tuam anullo paupere: ita enim fiet, ut nec a te avertatur facies Domini," que facies vera lux est, ut Beatus Iohannesdixit: "Erat lux vera, que illuminat omnem hominem venientem in hunc mundum." Et iterum idem Tobias dixit: "Quando potueris,misericors esto. Si multum tibi fuerit, habundanter tribue: si exiguum fuerit, exiguum impartiri stude. Premium enim tibi bonumthesaurizas in die necessitatis; quoniam helemosina ab omni peccato et morte liberat, et non patitur animam ire in tenebris." Et ita, ortoet accensso lumine in nobis, poterit dici esse Propheta: "De vobis lux occulorum orta est iusto, et recto corde leticia." Servire enim Deovera leticia est.

And then your light will break forth like the morning, and your health will spring up speedily." And Tobias also said: "Out of your substance make alms, and do not turn your face from the poor man; for thus it will be that the face of the Lord will not be turned away from you," which face is the true light, as Blessed John said: "There was the true light, which enlightens every man coming into this world." And again Tobias said: "Whenever you can, be merciful. If it is much for you, give abundantly; if it is little, strive to impart the little. For you store up a good reward for yourself in the day of necessity; for alms deliver from every sin and death, and do not allow the soul to go into darkness." And thus, with the light arisen and kindled in us, the Prophet may be said: "From you a light of the eyes has arisen to the just, and joy to the upright of heart." For to serve God is indeed true joy.

Unde eciam Salomon dixit: "Lux oculorum letificat animam: et fama bona inpinguat ossa." Et eciam dici poterit cumBeato Paulo: "Eratis aliquando tenebre, nunc autem lux in Domino. Ut ergo filii lucis ambulate: fructus autem lucis est in omnibonitate, et iusticia, et veritate."

Whence also Solomon said: "The light of the eyes gladdens the soul; and a good report fattens the bones." And likewise it may be said with the Blessed Paul: "You were once darkness, but now light in the Lord. Therefore walk as children of light; for the fruit of the light is in all goodness, and righteousness, and truth."

Ambulare itaque debemus ita ut lumen duret nec extinguatur, quod facere possumus duobus modis, videlicet: perseverantia, et si earemoverimus a nobis, que consueverunt lumini obesse illud que extinguere; que in meo iudicio, sunt sex, videlicet: impuritas luminis,remotio luminis vel a lumine, ventus sive aura, obstaculum lumini appositum, occulatio luminis, et luminis singularitas.

Therefore we must walk so that the light endures and is not extinguished, which we can do in two ways, namely: perseverance, and by removing from ourselves those things which are accustomed to be hurtful to the light and to extinguish it; which in my judgment are six, namely: impurity of the light, removal of the light or from the light, wind or breeze, an obstacle placed against the light, the occlusion of the light, and the singularity of the light.

De impuritate luminis satis dixi vobis.

I have said enough to you about the impurity of the light.

Si autem remoti estis a lumine vel lumen a vobis nimis est remotum, ita ut non clare videatis, servate dictum Prophete, qui ait:"Accedite ad Deum, et illuminamini: et facies vestre non confundentur." Quod facere debemus per penitenciam eiusque opera,auferendo a nobis peccata et vicia.

If however you are removed from the light, or the light is too far from you, so that you do not see clearly, observe the saying of the Prophet, who said: "Draw near to God, and be enlightened: and your faces shall not be confounded." Which we must do by penitence and its works, removing from ourselves sins and vices.

Ventum autem et auram, que consueverunt lumen extinguere, a nobis removere debemus. Hoc est superbiam, que vento conparatur;dixit enim Marcialis: "Etheream pacem ventosa superbia tollit" quare penitus est removenda. "Odibilis est coram Deo et hominibussuperbia: et execrabilis omnis iniquitas," ut Iesus Sirac dixit, qui eciam ait: "Obiurgatio et iniurie annullabunt substantiam: et domusque nimis locuplex est, annullabitur superbia." Et Iob dixit: "Si ascenderit usque ad celos superbia, et capud eius nubes tetigerit: quasisterquilinium in fine perdetur." Et Salomon dixit: "Ubi fuerit superbia, ibi et contumelia: ubi autem humilitas, ibi et sapientia," simulcum gloria.

But we must remove from ourselves the wind and the air that are accustomed to extinguish the light. This is pride, which is compared to the wind; for Martial said: "Windy pride takes away ethereal peace," and therefore it must be utterly removed. "Pride is hateful before God and men: and all iniquity is accursed," as Jesus Sirach said, who also said: "Rebukes and insults will undo substance: and a house too richly stored, pride will be annulled." And Job said: "If pride shall ascend even to the heavens, and its head touch the clouds: it shall be lost at the end like a dunghill." And Solomon said: "Where pride is, there also is reproach: but where humility is, there also is wisdom," together with glory.

Obstaculum vero lumini oppositum est auferendum, quia, si cordia nostra fuerint a peccatis et viciis obsessa, debemus illaper penitentiam auferre atque penitus removere.

But the obstacle opposed to the light must be removed, because if our hearts are beset by sins and vices, we must by penance remove it and root it out completely.

Lumen enim talis nostre nature est, quod ubique diffunditur, nisi obstaculum ei opponatur. Nam sicut hostio clauso domus esttenebrosa, eoque aperto, statim, fugatis tenebris, lumen subintrat, ita Deus, qui est ad ostium cordis nostri et pulsat, ut ipsemet testatur,dicens: "Ego sto ad ostium, et pulso." Et, si obstaculum peccatorum aufferatur, statim lumen Christi subintrat totumque cor ad Deiamorem illuminat. Occultatio vero luminis removeri debet, quia, ut ipse Dominus ait: "Nemo accendit lucernam, et ponit eam submodio, sed super candelabrum, ut luceat omnibus, qui in domo sunt." Non enim debemus abscondere lumen scientie nostre, sedomnibus, tam in dictis quam in factis, ad utilitatem conferre compter atque tribuem.

For the light is such of our nature that it is diffused everywhere, unless an obstacle be opposed to it. For just as when the door is shut the house is dark, and when it is opened, immediately, the darkness having been driven away, the light enters in, so God, who stands at the door of our heart and knocks, as he himself testifies, saying: "Behold, I stand at the door, and I knock." And if the obstacle of sins is removed, immediately the light of Christ enters and illuminates the whole heart unto the love of God. The hiding of the light, however, ought to be removed, because, as the Lord himself said: "No one lights a lamp and puts it under a bushel, but on a candlestick, that it may give light to all who are in the house." For we must not hide the light of our knowledge, but should confer and bestow it to all, both in words and in deeds, for their benefit.

Nam ut ait Tullius: Fructus ingenii atque virtutisomnisque prestancie tunc maximus capitur cum in proximum quemque confertur." Peccatum enim est ei utilia occultare. Undescriptum est: "Invidia livet, qui recitanda silet; crimine se fedat, qui quod sapit utile celat." Et etiam dictum est: "In mundo duo sunt,que nil abscondita prosunt: fossus humi census et, clausus sub pectore sensus." Singularitas denique luminis aufferenda est, quia cumscientia nostra debet omnibus lucere atque conferi. Singulariter quandoque confertur tantummodo uni parti accipiendo pars potentum,vel amicorum, et eciam pro peccunia, vel odio, vel timore, aliter iudicatur vel fit quam ratio postulat, quod est peccatum mortale, utteges et omnia iura pro clamant.

For as Tullius says: "The fruit of genius and of virtue and of every excellence is then greatest when it is conferred upon each neighbour." For it is a sin to conceal useful things. Where it is written: "Envy lives in him who is silent about what ought to be declared; let him stain himself with crime who conceals what he knows to be useful." And it is also said: "In the world there are two things that profit nothing when hidden: a ditch dug in the ground and a sense closed under the breast." Finally the singularity of the light must be taken away, because our conscience/knowledge ought to shine to all and be shared. For sometimes it is bestowed singularly only to one party, taking the part of the powerful or of friends, and even for money, or out of hatred, or fear; then it is judged or done otherwise than reason requires — which is a mortal sin, to pervert and subvert all rights in favour of one side.

Hiis itaque sex impedimentis a lumine sublatis, verum lumen, dante Domino, poterimus haberealiisque conferre atque tribuere.

With these six impediments therefore taken away from the light, the true light, the Lord giving, we shall be able to have it and moreover to confer and bestow it upon others.

Nunc accedamus ad secundam causam proposita nostre congregationis, scilicet ad tractandum de reffectione spirituali, quam hic afratribus cum devocione recipere consuevimus. Circa quam sciendum est quod, sicut in refectione corporali habere debemus panem etaquam et alia cibaria et vinum, ita et in refectione spirituali predicta debemus habere.

Now let us proceed to the second cause proposed by our congregation, namely to treat of spiritual refection, which here we are accustomed to receive with devotion among the brothers. Concerning which it should be known that, just as in bodily refection we ought to have bread and water and other victuals and wine, so also in the aforesaid spiritual refection we ought to have.

Panem habere debemus, scilicet vite et intellectus, de quo legitur in libro vite Sapientie: "Cibabis illos pane vite et intellectus, et aquasapie salutaris potabit eos." Panis vite est panis lacrimarum et compunctio peccatorum. De quo pane dicit Propheta: "Cibabis nos panelacrimarum: et potum dedisti nobis lacrimis in mensura?" Per hunc panem pervenibimus ad panem vivum, hoc est ad Christum, quiait: "Ego sum panis vivus, qui de celo descendi." Hunc panem manducant angeli et manducare debet homo, Propheta testante: "Panemangelorum manducavit homo: et cibaria dedisti eis in habundantia." Hunc panem qui obliviscuntur manducare arescunt, ut ait de sePropheta: "Percussus sum ut ferum et aruit cor meum: quia oblitus sum comedere panem meum." Hunc ergo panem cum affectionedie noctuque magna debemus a Domino postulare, ut ipse docuit in oratione sua, dicens: "Panem nostrum cotidianum da nobis hodie."Aquam debemus habere sapientie, ut dixi, et doctrine celestis, quam aquam promisit Dominus samaritane, dicens: "Dabo tibi aquam,salientem in vitam eternam."

We ought to have bread, namely of life and of intellect, of which it is read in the book of the Wisdom of Wisdom: "You will feed them with the bread of life and of intellect, and will give them to drink the waters of saving wisdom." The bread of life is the bread of tears and the compunction of sins. About this bread the Prophet says: "You have fed us with the bread of tears: and you gave us tears to drink in measure?" By this bread we shall come to the living bread, that is to Christ, because he says: "I am the living bread, who came down from heaven." This bread angels eat and man ought to eat, the Prophet bearing witness: "Man ate the bread of angels: and you gave them food in abundance." This bread those who forget to eat wither, as the Prophet says of himself: "I am smitten like grass and my heart withers: because I have forgotten to eat my bread." Therefore we ought to beseech the Lord day and night for this bread with great affection, as he taught in his prayer, saying: "Give us this day our daily bread." We ought to have the water of wisdom, as I said, and of heavenly doctrine, which the Lord promised to the Samaritan woman, saying: "I will give you water springing up to eternal life."

Vinum vero habere debemus pro compunctionis peccatis nostris. De quo vino dicit Propheta: "Potasti nos vino compunctionis." Perhoc vinum pervenitur ad merum vinum, hoc est ad celeste misterium, quod est mixtum Novo et Veteri Testamento. De hoc vinomero plenus est calix in manu Domini, ut dicit Propheta: "Hunc humiliat, hunc exaltat: quia calix in manu Domini vini meri plenusmixto."

But we ought to have wine for the compunction of our sins. Of this wine the Prophet says: "You made us drink the wine of compunction." Through this wine one attains the pure wine, that is, the heavenly mystery, which is mixed of the New and the Old Testament. Of this pure wine the chalice in the hand of the Lord is full, as the Prophet says: "He humbles some, he exalts others; for the chalice in the hand of the Lord is full of mixed wine."

Alia vero cibaria ad plenam refectionem habere debemus, scilicet omnia verba Dei et de Deo loquentia. Nam, ut ipse ait: "Non in solopane vivit homo, sed de omni verbo, quod procedit ex ore Dei." Cibi enim nostri debet esse facere et adimplere verba et voluntatemeius, qui misit nos, ut ipsemet de se dicit; ait enim: "Meus est cibus, ut faciam voluntatem eius, qui misit me."

We ought moreover to have other food for full refreshment, namely all the words of God and speaking of God. For, as he himself says: "Man does not live by bread alone, but by every word which proceeds from the mouth of God." For our food ought to be to do and fulfill the words and the will of him who sent us, as he himself of himself says; for he says: "My food is to do the will of him who sent me."

Nunc accedamus ad terciam causam propositi nostre congregationis, hoc est ad reffectionem corporalem, quam cum caritate hicconsuevimus percipere. Circa quem, modum certum debemus servare ante reffectionem et in reffectione et post reffectionem.

Now let us proceed to the third cause of the purpose of our congregation, that is to corporal refection, which we here are accustomed to receive with charity. Concerning which, a certain manner we ought to observe before the refection, in the refection, and after the refection.

Ante refectionem debemus observare septem, que hiis versibus continetur: "Sit timor in dapibus, benedictio, lectio, tempus, sermobrevis, vultus ylaris pars detur egenis."

Before the repast we must observe seven things, which are contained in these verses: "Let there be reverence at the dishes, blessing, reading, time, short speech, a cheerful countenance, let a share be given to the needy."

Timorem certe habere debemus, cum dapes nobis apponuntur, ne forte nimis comedamus vel in aliquo Deum offendamus, iuxta illud:"Beatus homo, qui semper erit pavidus." Si ei Adam timuisset de Paradiso iectus non fuisset.

Certainly we ought to have fear when meals are set before us, lest perhaps we eat too much or in any way offend God, according to that saying: "Blessed is the man who will always be fearful." If Adam had feared, he would not have been cast out of Paradise.

Benedictio intervenire debet, iuxta illud: "Benedixit, et fregit."

A blessing ought to intervene, according to that saying: "He blessed, and he broke."

Lectio et tempus intervenire debent, quia debemus, si religiosi sumus, facere legi ante nostram presentiam, et sacram oram terciamexpectare, antequam ineamus convivia: ut de hiis duobus legitur in Decretis XLIIII-dic "Non liceat."

A reading and time must intervene, for we ought, if we are religious, to have the law read before our presence, and to await the sacred hour of Terce, before we enter into the meals: as concerning these two things is read in the Decretals 44 — it says, "It is not permitted."

Sermo vero brevis debet adesse, juxta illud "in multiloquio non deesse peccatum," et etiam secundum Catonem, qui ait: "Loquerepauca in convivio."

But speech ought to be brief, according to that saying "in multiloquio non deesse peccatum," and also according to Cato, who said: "Loquerepauca in convivio."

Vultum vero ylarem debemus habere secundum Beatum Paulum dicentem: "Ylarem datorem diligit Deus," et iterum: "Qui misereturin ylaritate." Et etiam iuxta dictum Iesus Sirac, qui ait: "In omni dato ylarem fac vultum."

We ought indeed to have a cheerful countenance according to Blessed Paul, who says: "God loves a cheerful giver," and again: "He who shows mercy with cheerfulness." And also according to the saying of Jesus Sirach, who said: "In every gift make a cheerful face."

Pars quoque detur egenis, iuxta verbum Domini dicentis qui ait: "Date helemosinam, et omnia dabuntur vobis," et iuxta verbum applidicentis: "Date helemosinam: et omnia munda erunt vobis," et eciam secundum verbum sapientis, qui ait: "Quisquis es in mensa,primum de paupere pensa; nam dum pascis eum, pascis, amice, Deum; pauperis in specie nam latet ipse Deus."

A portion also must be given to the needy, according to the word of the Lord saying who said: "Give alms, and all things will be given to you," and according to the word of the one urging: "Give alms: and all things will be clean for you," and also according to the word of the wise man, who said: "Whoever you are at the table,first weigh out for the poor; for while you feed him, you feed, friend, God; for in the appearance of the poor God himself lies hidden."

In ipsa autem refectione quatuor debent abesse, multa vero adesse. Quatuor vero debent abesse, que continentur hoc versu: "Absintdelicie, detractio, crapula, murmur."

In the very repast itself four things ought to be absent, and many things to be present. Four indeed ought to be absent, which are contained in this verse: "Let delights, detraction, drunkenness, murmuring be absent."

Delicie debent abesse. Non enim desiderare delicias vel delicata cibaria debemus licet illis quandoque uti possimus, si absque desideriosumantur. Nam eciam viles cibi apperenter, accepti, impediunt profectum abstinentie, ut legitur in Decretis Xd-xli "Delicie."

Delicacies ought to be absent. For we must not long for delights or delicate foods, although we may at times make use of them if they are employed without desire. For even cheap foods openly received hinder the progress of abstinence, as is read in the Decretis Xd-xli "Delicie."

Detractio vero debet abesse, quia non debemus detrahere cibis, nec factoribus eorum, nec alicui alii, iuxta verbum Pauli: "Neminidetrahentes."

Detraction, however, ought to be absent, for we must not detract from foods, nor from their makers, nor from any other person, according to the word of Paul: "Let no one be detracting."

Crapula insuper debet abesse, secundum verbum Pauli dicentis: "Non in crapula, et ebrietate."

Moreover, crapula ought to be absent, according to the word of Paul saying: "Not in crapula, and ebriety."

Murmur denique debet abesse, iuxta verbum Pauli dicentis, in Epistula prima ad Corinthios: "Neque murmuraveritis, sicut quidameorum murmuraverunt, et perierunt ab exterminatore;" et secundum Salamonem dicentem: "Cavete vos a murmuratione, que nichilprodest, quoniam pensum obscurum in vacuum non ibit."

Murmuring, finally, ought to be absent, according to the word of Paul saying, in the First Epistle to the Corinthians: "Neither shall ye murmur, as some of them murmured, and perished by the destroyer;" and according to Solomon saying: "Beware ye of murmuring, which profits nothing, for a dark burden will not go into the void."

Multa vero debent adesse in reffectione: nam modum servare debemus in quantitate et qualitate et in multitudine ciborum ac varietate.In quantitate, quia non debemus nimis comedere. Ait enim Seneca De formula honeste vite "Ede citra crapulitatem, bibe citraebrietatem. Victus tibi ex facili sit: nec ad voluptatem, sed ad cibum accedas.

Many things, however, must be present in refreshment: for we must keep measure in quantity and quality and in the multitude of foods and variety. In quantity, because we must not eat too much. For Seneca says in De formula honeste vite, "Eat without crapulence, drink without drunkenness. Let your sustenance be easy for you: approach it not for pleasure, but for food."

Palatum tuum fames excitet, non sapores." "Hanc ergosanam et salubrem vite tene formam, ut tantum corpori indulgeas quantum bone valitudini satis est," ut idem in Epistulis dixit.

"Let hunger arouse your palate, not flavors." "Therefore keep this sound and salutary form of life, so that you indulge the body only as much as is sufficient for good health," as the same [man] said in his Epistles.

In qualitate vero debemus modum servare, quia non debemus curare qualia sint cibaria, sed, si videntur nobis dura vel non benecondita, famem debemus expectare, secundum Senecam, qui ait in Epistulis: "Fames reddet malum panem bonum et tenerum et ideonon est ante ante edendum quam illa imperet."

In quality, however, we must keep measure, for we should not be concerned with what the foods are, but if they seem to us hard or ill-cooked, we ought to await hunger, according to Seneca, who says in the Epistles: "Hunger will make bad bread good and tender, and therefore it is not to be eaten before it bids."

In multitudine vero ciborum et varietate debemus modum servare. Ut ait Yesus Sirac: "Noli esse avidus in omni epulatione, neceffundas te super omnem escam." In multis enim escis erit infirmitas; sic et de potu idem dixit: "Sanitas est corporis et anime sobriuspotus. Vinum multum potatum, irritationem et iram et ruinas multas facit." Et Seneca in Epistulis dixit "bone valitudini contraria essealimenta varia et nostris corporibus aliena."

In the multitude of foods and variety we must keep measure. As Jesus Sirach says: "Be not greedy at every banquet, nor pour thyself out over every morsel." For in many foods there will be weakness; likewise concerning drink he said the same: "A sober drink is the health of body and soul. Much wine drunk makes irritation and anger and many ruins." And Seneca in the Epistles said, "varied foods and nourishment alien to our bodies are contrary to good health."

Predicta denique servando, poterimus turpem paupertatem vitare, sanitatem servare et iram Dei fugere.

By observing the foregoing things, we shall be able to avoid shameful poverty, preserve health, and flee the wrath of God.

Paupertatem turpem fugiemus, quia, ut ait Iesus Sirac: "Qui diligit epulas, in egestate erit." Et iterum idem dixit: "Pessima est paupertas,que a gula procedit," et iterum: "Qui amat vinum et pinguia, non ditabitur," et rursus: "Operarius ebriosus non locuplectabitur: et quisspernit modica, paulatim decidet."

We will flee shameful poverty, for, as Jesus Sirach says: "He who loves banquets will be in want." And again he said the same: "Worst is the poverty which proceeds from gluttony," and again: "He who loves wine and fatty foods will not be enriched," and likewise: "The drunken workman will not grow rich: and he who scorns small things will gradually fall."

Iram vero Dei poterimus sic fugere, quia irascitur Deus pro huic gulositatibus, ut Propheta dixit: "Manducaverunt, et saturati suntnimis. Et adhuc esce eorum erant in ore ipsorum, et ira Dei ascendit super eos."

We shall therefore be able to flee the wrath of God in this way, because God is angered by such gluttonies, as the Prophet said: "They ate, and were filled to excess. Yet their food was even in their mouths, and the anger of God rose up against them."

Sanitatem vero sic poterimus conservare, quia, ut ait Iesus Sirac: "Propter crapulam multi obierunt: qui autem abstinens est, ad adicietsibi vitam," et habebit censum salutis corporis, qui est super omnem censum. Nam, ut idem ait: "Non est census super censum salutiscorporis: nec est oblectatio super cordis gaudium." Vitare itaque debemus comessationes, crapula, ebrietates nimias et maximas etfrequentes comestiones ac delicatas. Hec namque gravant stomachum, turbant sensum, opprimunt intellectum, ventrem commovent,guttas inducunt, et per anum et os fetidum flatum et horribilem sonum emittunt, oculos lacrimosos faciunt, catarum inducunt, nareset os et aures faciunt fetore atque putredine habundare.

We can thus preserve health, for, as Jesus Sirach says: "Many died on account of bingeing; but he who is abstinent will add life to himself," and he will have the valuation of the health of the body, which is above every valuation. For, as the same says: "There is no valuation above the valuation of the health of the body; nor is there delight above the joy of the heart." Therefore we ought to avoid banquets, bingeing, excessive and great drunkenness, and frequent and delicate meals. For these burden the stomach, disturb the senses, oppress the intellect, unsettle the belly, induce dropsies, and through both anus and mouth emit a fetid wind and horrible sound, make the eyes tearful, bring on cataracts, and cause the nostrils, mouth, and ears to abound with stench and putrefaction.

Et per hoc insuper acquiritur peccatum, luxurie, Deus offenditur. Hec, denique,substantias minuunt, honores tollunt, corpus simul cum anima post multas infirmitates ad inferna perducunt.

And by this moreover the sin of luxury is acquired; God is offended. These things, moreover, diminish substances, take away honors, and lead the body together with the soul, after many infirmities, down to the infernal regions.

Post refectionem, denique, modum servemus, qui in hoc versu continetur: "Sumptoque cibo, reddatur gratia Christo," ut in Decretis inpredicta di xliiii c "Non liceat."

After the repast, then, let us keep the rule which is contained in this verse: "Sumptoque cibo, reddatur gratia Christo," as in the Decretals in the aforesaid D. 43 c. "Non liceat."

Predicta servantes cum devocione, dante Domino, poterimus refici ad mensam Christi, in regno Dei, ad quod ille nos conducat, qui sinefine vivit et regnat in secula seculorum. Amen.

Keeping the aforesaid with devotion, the Lord giving, we shall be able to be restored to the table of Christ, in the kingdom of God, to which may he lead us, who lives and reigns without end, ages of ages. Amen.