Albertano of Brescia: SERMONES

In nomine Domini amen.Fratres mei, ad honorem Dei et refectionem pauperum, more solito congregati sumus. Ut ergo Deus honoretur propter nostramcongregationem et refectio nostra plena sit, antequam accedamus ad corporalem refectionem, animas nostras reficiamus de cibisspiritualibus, nobis ministris Propheta dicentem: "Beatus, qui intelligit super egenum, et pauperem: in die mala liberabit eumDominus."Ad intelligentiam huius versus multa sunt notanda. In primis, quid sit intelligere super egenum et pauperem.

In the name of the Lord, amen. My brothers, for the honor of God and the refreshment of the poor, we have assembled according to our usual custom. Therefore, that God may be honored on account of our congregation and that our refreshment may be full, before we approach corporal refreshment let us refresh our souls with spiritual foods, the Prophet saying to us: "Blessed is he who has compassion on the needy and the poor: in the evil day the Lord will deliver him." Concerning the understanding of this verse many things must be noted. First, what it is to have compassion on the needy and the poor.

Secundo, qui dicunturegeni et qui pauperes. Tercio, quot et quibus modis super egenos eos intelligere debeamus. Quarto, quare hoc debeamus facere.

Secondly, who are called the needy and who the poor. Thirdly, how many and by what means we ought to provide for the needy. Fourthly, why we ought to do this.

Quinto,que premia inde consequi debemus.

Fifth, what rewards we ought to obtain therefrom.

Intelligere, hoc est intus legere, id in corde factum pauperis vel egeni apponere. Sic eciam dicitur misericordia fratrum, miseri in cordeapponere. Egeni dicuntur qui indigent aliquibus necessariis, sic dicti ab: egeo, eges.

To understand, that is to read inwardly, to place that thing in the heart of a poor or needy person. Thus also is called the mercy of brothers, to place the miserable in the heart. The needy are called egeni, who lack certain necessaries, so named from egeo, eges.

Et ita multum divites quandoque egere possunt,Propheta testante, qui ait: "Divites eguerunt, et esurierunt: inquirentes autem Dominum non minuentur omni bono." Pauper verodicitur parum habens, vel parum portans, et dicuntur pauperes pluribus modis. Dicuntur enim quandoque pauperes spiritu, de quibusDominus ait in Evangelio: "Beati pauperes spiritu: quoniam ipsorum est regnum celorum." Dicuntur eciam pauperes de substantiahuius mundi, de quibus Dominus in Evangelio dicit: "Pauperes semper vobiscum habebities vobiscum: me autem vero semper nonhabebitis." Inopes autem dicuntur sine opibus, vel qui nichil habent. Sive ergo egeni sint, sive pauperes spiritu, sive pauperes desubstantia huius mundi, sive inopes, super omnes intelligere debemus, Apostolo testante, qui ait in Epistula ad Galatas: "Dum tempushabemus, operemur bonum ad omnes, maxime autem ad domesticos fidei."Nunc videamus quot et quibus modis super egenos et pauperes intelligere debemus.

And thus the very rich can sometimes be in need, the Prophet bearing witness, who said: "The rich have become needy, and have hungered; but those who seek the Lord will not lack any good." A poor man, however, is said to have little, or to carry little, and the poor are spoken of in many ways. For they are sometimes called poor in spirit, of whom the Lord said in the Gospel: "Blessed are the poor in spirit: for theirs is the kingdom of heaven." They are also called poor with respect to the substance of this world, of whom the Lord says in the Gospel: "You will always have the poor with you: but you will not always have me." The indigent, however, are said to be without means, or to have nothing. Therefore whether they be needy, or poor in spirit, or poor in the substance of this world, or indigent, above all we must understand them, the Apostle bearing witness, who said in the Epistle to the Galatians: "While we have time, let us do good to all, and especially to the household of faith." Now let us see how many and in what ways we must understand the needy and the poor.

Et certe omnibus sensibus nostris super eosdebemus intelligere et specialiter septem sensibus principalibus, quorum duo dicuntur sensus anime, videlicet: intellectus et affectus,alii vero dicuntur sensus corporei, qui sunt quinque, videlicet: visus, auditus, gustus, odoratus et tactus. De quibus singulis dispiciamus. De intellectu.Debemus intendere intellectum super egenos et pauperes, quia cum eis benefaciamus, debemus intelligere quid faciamus et debemushoc facere bono itellectu et bona intentione, non ex vanagloria.

And certainly by all our senses we ought to have understanding about them, and especially by the seven principal senses, of which two are called the senses of the soul, namely: intellect and affection, the others however are called the bodily senses, which are five, namely: sight, hearing, taste, smell and touch. Of each of these let us consider. On the intellect. We ought to direct the intellect toward the needy and poor, because when we do kindness to them we ought to understand what we do and ought to do this with a good intellect and a good intention, not from vainglory.

Ait enim Dominus in Evangelio: "Cum facis helemosinam, noli tubacanere, sed in abscondito, ut nesciat sinistra tua, quid faciat dextera tua: et pater tuus, qui videt in abscondito, reddet tibi." Et Martialisdixit: "Tu quoque communis meretricibus et parasitis quicquid habens perdis, perderis ergo miser."

For the Lord says in the Gospel: "When you give alms, do not blow a trumpet before you, but in secret, so that your left hand may not know what your right hand does; and your Father, who sees in secret, will repay you." And Martial said: "You likewise common to prostitutes and parasites, whatever you have you lose; therefore you will be lost, wretch."

De affectu.Affectu etiam debemus intelligere super egenos et pauperes, quia, cum illis benefacimus, cum bona voluntate et magna afectione etylaritate hoc facere debemus, non triste neque ex necessitate. "Ylarem enim datorem diligit Deus," ut Beatus Paulus ait, in Epistula suaad Corinthios. Et etiam Martialis dixit: "Si donas tristis, et dona et premia perdis.

On affection. By affection we must also understand toward the needy and poor, because when we do them kindness, we ought to do this with good will and with great affection and cheerfulness, not sadly nor from necessity. "God loves a cheerful giver," as Blessed Paul says in his Epistle to the Corinthians. And Martial also said: "If you give sadly, both gifts and rewards you lose."

Attollunt ylares vilissima munera vultus." Vultussublustres maxima de iciunt. Et eciam alius dixit: "Da facie leta! Sine leticia fraciei si dederis, perdis rem, meritum rei." Et eciam si Jesusfilius Sirac dixit: "In omni dato ylarem fac vultum tuum, et in exultatione sanctifica decimas tuas." Non ex necessitate, dixi, quia, ut aitAugustine: "Qui dat ut careat tedio interpellantis, non ut reficiat viscera indigentis, et rem perdit et meritum." Similiter: "Qui datpauperi propter presentem pudorem, non habet mercedem." Coacta enim servicia Deo non placent.

They lift up cheerful faces at the cheapest gifts. Faces downcast cast away the greatest things. And another also said: "Give with a glad face! If you give without the gladness of the face, you lose the thing, the merit of the thing." And also Jesus, son of Sirach, said: "In every gift make your face cheerful, and in exultation sanctify your tithes." Not from necessity, I said, because, as Augustine said: "He who gives so that he may be rid of the annoyance of the interrupter, not so as to restore the inward parts of the needy, loses both the thing and the merit." Similarly: "He who gives to the poor because of present shame has no reward." For coerced services do not please God.

De visu.Visu eciam debemus intelligere de visu super egenum et pauperem, oculis corporeis et occulis mentis sive cordis. Oculis corporeiscapitis debemus intelligere super eos, ad exemplum Domini, de quo dicit Propheta: "Oculi eius in pauperem respiciunt: et palpebre eiusinterogant filios hominum." Libenter enim debemus in eos inspicere et eorum misereri, alioquin caritas Dei in nobis non esset. Nam,ut ait Beatus Iohannes, in Epistula sua: "Qui habuerit substantiam huius mundi, et viderit fratrem suum necessitatem patientem, etclauserit viscera misere sue ab eo: quomodo caritas Dei est in illo?" Et eciam in Decretis dictum est: "Si videris fratrem tuummorientem fame et non paveris, occidisti." Nec debemus occulos nostros vel faciem nostram avertere a pauperibus.

On sight. Of sight too we must understand concerning sight toward the needy and the poor, both bodily eyes and the eyes of the mind or heart. By bodily eyes we must understand those toward them, after the example of the Lord, concerning whom the Prophet says: "His eyes look upon the poor: and his eyelids examine the children of men." For we ought gladly to look upon them and to have pity on them, otherwise the charity of God would not be in us. For, as Blessed John says in his Epistle: "If anyone have the substance of this world, and shall see his brother in need, and shall shut up the bowels of his mercy from him: how is the charity of God in him?" And also in the Decretals it is said: "If you see your brother dying of hunger and do not provide for him, you have killed him." Nor should we turn our eyes or our face away from the poor.

Dixit enim IesusSirac: "Fili, helemosinam pauperis ne defraudes, et oculos tuos ne advertas a paupere. Et animam esurientem ne despexeris: et nonexasperes inopia sua." "Ab inope non advertas faciem tuam propter iram: et non relinquas querentibus te retro maledicere." Et Tobiasdixit filio suo: "Fili, de tua substantia fac helemosinas, et non avertas faciem tuam ab ullo paupere: ita enim fiet ut non avertatur a tefacies Domini." Occulis vero cordis vel mentis debemus intelligere super egenos vel pauperes quia, licet non videamus eos in presenti,et licet in proverbio dictum sit: "Qui procul est ab occulis, procul est a lumine cordis," tamen eos semper in corde ac memoria haberesolicite debemus, ad exemplum Apostoli, qui dixit, in Epistula ad Galathias, quod Cephas, et Iacobus, et Iohanes dederunt sibi et Barnabedextras societatis: et addiderunt: "ut pauperum essemus memores, quia ipsum solicitus fui facere," in memoriam pauperum habere.

For Jesus Sirach said: "Son, do not defraud the alms of the poor, and do not turn your eyes away from the poor. And do not despise the hungry soul; and do not provoke him in his poverty." "Do not turn your face away from the needy because of anger; and do not leave those who petition you to go away cursing." And Tobias said to his son: "Son, from your substance make alms, and do not turn your face away from any poor man: for thus it will be that the face of the Lord will not be turned away from you." By the eyes of the heart or of the mind we must understand concern for the needy or poor, since although we do not see them at present, and although it is said in the proverb, "He who is far from the eyes is far from the light of the heart," nevertheless we ought always to hold them solicitously in heart and memory, following the example of the Apostle who said in the Epistle to the Galatians that Cephas, and James, and John gave him and Barnabas the right hands of fellowship; and they added, "that we should be mindful of the poor, for I was especially eager to do this," keeping the poor in remembrance.

De auditu.Auditu debemus super egenos et pauperes intelligere et desideria eorum in delli exaudire, ad exemplum Domini, de quo dicit Propheta:"Desiderium pauperum exaudivit Dominus: et preparationem cordis eorum exaudivit auris tua." Nec debemus obturare aures nostrasad clamorem pauperum. Ait enim Ysias: "Qui obturat aures suas ad clamorem pauperis, ipse clamabit, et non exaudietur." O quamdurus sermo, quando audimus pauperes cotidie clamantes, ad quorum clamorem obturamus aures nostras! Sed licet durus sit sermo,tamen rationabilis.

On hearing. By hearing we ought to understand concerning the needy and poor and to hear their desires in supplication, after the example of the Lord, of whom the Prophet says: "The desire of the poor the Lord has heard: and the preparation of their heart your ear has heard." Nor should we stop up our ears against the cry of the poor. For Isaiah says: "He who stops his ears at the cry of the poor shall himself cry out, and shall not be heard." O how harsh a saying, when we hear the poor crying daily, at whose cry we stop up our ears! But although the saying is harsh, yet it is reasonable.

Deus enim de divite se pauperem fecit et loco pauperum se quam dui uni costituit, dicens: "Quamdiu uni exminimis istis fecistis et, mihi fecistis," et: "Qui pascit pauperem, pascit Deum." Unde dictum est: "Quisquis es in mensa, primum depaupere pensa; nam dum, pascis, amice, Deum; pauperis in specie nam latet ipse Deus." Si ergo, dum pauper clamat, Deus clamareintelligitur et nos non exaudiemus eum clamantem, quare ipse nos clamantes exaudire deberet? Certe ipse rationabilter non debet nosexaudire nisi de misericordia sua hoc faciat.

For God from the rich made himself poor and took the place of the poor as long as one is present, saying: "As long as you did it to one of these least ones, you did it to me," and: "He who feeds the poor, feeds God." Whence it is said: "Whoever you are at table, first measure out for the poor; for while you feed, friend, you feed God; for God himself is hidden in the guise of the poor." If therefore, while the poor man cries, God is understood to cry and we do not hear him crying, why should he himself be compelled to hear us crying? Certainly he ought not reasonably to fail to hear us unless he does this out of his mercy.

De gustu.Gustu eciam super egenos et pauperes intelligere debemus, quia de eo, gustare debemus, nobis subtrahendo, illis quandoque debemuslargiri. Nam, ut ait Seneca in Epistulis: "Magna laus est naufrago manum porrigere, eranti viam mostrare, cum esuriente panem suumdividere." Et Ysaias dixit: "Frange esurienti panem tuum, egenos, vagosque induc in domum tuam: si videris nudum, operi eum, etcarnem tuam ne despexeris." Nulla enim ex causa Deus melius cognositur quam per fractionem panis ad helimosinam faciendam,quod Deus manifeste ostendit nobis. Cum Yesus appropinquasset, post resurrectionem suam, discipulis euntibus ad castellum, quiadicitur Emaus, exponebat eis Scripturas, incipiens a Moyse et Prophetis.

On taste. Concerning taste we must also understand with reference to the needy and the poor, because of the thing we must taste — withholding from ourselves, we must sometimes give it to them. For, as Seneca says in his Letters: "Great praise it is to stretch out a hand to a shipwrecked man, to show the wandering one the way, to share one’s bread with the hungry." And Isaiah said: "Break your bread to the hungry, bring the poor and the wandering into your house; if you see one naked, clothe him, etc.; do not despise your own flesh." For in no cause is God better known than by the breaking of bread to make alms, which God plainly shows us. When Jesus had drawn near, after his resurrection, to the disciples going to the village which is called Emmaus, he was explaining the Scriptures to them, beginning from Moses and the Prophets.

Ipsi vero non cognoscebant eum, licet cum eo cotidie conversatifuerant. Cognoverunt tamen illum in fractione panis, quasi daret eis manifeste intelligere quod Deus numquam melius cognosciturnec occuli hominum melius ad Dei cognitionem aperiuntur, quam per fractionem panis, ad helimosinam faciendam.

They themselves, however, did not recognize him, although they had conversed with him daily. They recognized him, nevertheless, in the breaking of the bread, as if he were plainly making them understand that God is never better known, nor are the eyes of men better opened to the knowledge of God, than through the breaking of bread for the making of almsgiving.

De odoratu.Odoratu eciam debemus super egenos et pauperes intelligere, in orationibus nostris. Et quod orationes odoramenta dicuntur, habemusin Apochalipsi, ut Sanctus Iohannes dicit quod vidit: "Viginti quatuor seniores, habentes singuli citharas, et fiales aureasodoramentorum plenas, que sunt orationes Sanctorum." Quare eciam Apostolus dixit: "Christi enim bonus odor sumus." Et eciamdictum est: "Dirigatur, Domine, oratio mea sicut incensum in conspectu tuo." Nam, sicut incensum bonum odorem prestat hominibus,ita oratio bona bonum odorem reddit Deo. Orare itaque debemus ad Dominum pro eis, ut Dominus eruat illos de tribulationibuseorum.

On scent. By scent we must also understand concerning the needy and poor in our prayers. And that prayers are called odoraments we have in the Apocalypse, as Saint John says that he saw: "Twenty‑four elders, each having harps, and golden bowls full of odoraments, which are the prayers of the Saints." Wherefore also the Apostle said: "For we are the good odor of Christ." And it is also said: "Let my prayer be directed, O Lord, as incense in thy sight." For as incense yields a good smell to men, so a good prayer returns a good smell to God. Therefore we ought to pray to the Lord for them, that the Lord may deliver them from their tribulations.

Multum enim valet oratio iusti assidua apud Deum. Nam et Ecclesia pro Petro sine intermissione orabat." Orare eciam pro eisdebemus presentes et circumstantes, eosque ortari ut, cum vos illis benefacitis, et ipsi de suo aliquid eis tribuant, et etiam super vos illisnon tribuitis, illi saltim aliquid largiantur. Orare eciam debemus, pro egenis et pauperibus, presides et divites et consules iusticie et aliosiurisdictionem habentes et in causis eorum libenter assister.

For the continual prayer of the righteous avails much before God. For even the Church prayed without intermission for Peter. We must also pray for those present and standing about them, and entreat them that, when you do them good, they likewise may grant them something out of their own, and even if they do not grant unto you, at least they may bestow something upon them. We must also pray for the needy and poor, for presides and the rich and consuls of justice and others who hold jurisdiction, that they may willingly assist in their causes.

Quod nos causidici plerumque male factimus; libentius enim oramus incausis divitum pro peccunia, quam in causis Dei et pauperum pro vita eterna, quod esse non deberet.

Which we, advocates, have for the most part done ill; for we more willingly pray in the causes of the rich for money than in the causes of God and of the poor for eternal life, which ought not to be.

De tactu. Rubrica.Tactu eciam debemus intelligere super egenos et pauperes, ad exemplum Domini. Nam, cum Dominus descendisset de celo monte,occurit ei quidam leprosus, dicens: "Domine, tu potes me mundare," at ille dixit: "Volo.

On touch. Heading. By 'touch' also we must understand acts toward the needy and poor, following the example of the Lord. For, when the Lord had descended from the heaven-mountain, a certain leper met him, saying: "Lord, you are able to cleanse me," but he said: "I will."

Mundare," et tetigit eum et mundatus est." Eteciam oculos ceci linivit de lucto, facto exputo, et sanavit eum. Si ergo Dominus celi non est dedignatus tangere tam turpes pauperes, utest leprosus et cecus, nec nos miseri dedignari debemus tangere quoslibet pauperes. Libenter itaque debemus illos tangere et de lecto adlectum transportare et ad necessaria illos adiuvare et eciam cecis porrigere manum quandoque, et etiam, ad exemplum levite,vulneratos super iumentum illo adiuvare et commendare illos stabulario.

"Cleanse," and he touched him and he was cleansed. Also he anointed the blind man's eyes with spittle, having spat, and healed him. If therefore the Lord of heaven was not ashamed to touch such filthy poor men, both the leper and the blind, neither should we wretched ones be ashamed to touch any poor people. Gladly, therefore, we ought to touch them and carry them from bed to bed, and aid them with necessities and also sometimes extend a hand to the blind, and likewise, following the example of the Levite, help the wounded upon that beast and commit them to the stable.

Et licet tetigerim vobis istos septem modos et sensusprincipales, quibus debemus intelligere super egenos et pauperes, multi super tamen sunt sensus et modi, quibus super eos intelligerepossumus et debemus, scilicet: misericordia et benignitas, humanitas, scientia, et alii multi, de quibus non oportet ad presens disceptare.Non ergo se excuset aliquis ab helemosina, dicens: "Non habeo quid tribuam pauperibus." Nullus enim est in mundo, qui non possitintelligere super egenos et pauperes aliquo ex predictis modis, alioquin Deus mendax esset, qui dixit: "Pauperes semper habebitisvobiscum" et cum volueritis, poteritis illis benefacere. Si quis ergo vult, illis benefacere potest, et si non benefacit aliquis pauperibus,non deest illi facultas, sed voluntas. Si ergo non habet aliquis aurum vel argentum vel substantiam huius mundi, tribuat illisorationem, bonam voluntatem, compassionem, et dicat cum Apostolo: "Quis infirmatur, et ego non infirmor?

And although I have touched for you those seven principal modes and senses by which we ought to care for the needy and poor, yet there are many other senses and modes by which we can and ought to care for them, namely: mercy and benignity, humanity, knowledge, and many others, of which it is not proper to dispute at present. Let no one therefore excuse himself from alms, saying, "I have nothing to give to the poor." For there is no one in the world who cannot care for the needy and poor by some one of the fore‑mentioned modes; otherwise God would be untrue, who said, "You will always have the poor with you," and when you will, you will be able to do them good. If therefore anyone wills, he can do them good; and if anyone does not do good to the poor, the lack is not of ability but of will. If then anyone has no gold or silver or substance of this world, let him give them prayer, good will, compassion, and say with the Apostle: "Who is weak, and I am not weak?"

Quis scandalizatur, etego uror?" Et dicat quod Beatus Petrus dixit claudo "Aurum, et argentum non est michi: quod autem habeo, tibi do." Nam, utApostolus ait in Epistula secunda ad Corinthios: "Si voluntas quidem prompta est, secundum id, quod habet accepta est, et nonsecundum id, non habet. Non autem ut aliis sit consolatio, vobis autem tribulatio, sed ex equalitate. In presenti, nostra habundantiaaliorum inopiam suppleat: sicut et aliorum habundantia nostre debet esse inopie supplementum."

Who is scandalized, and am I consumed? And let him say what Blessed Peter said to the lame man: "I have neither gold nor silver: but what I have I give to you." For, as the Apostle says in the second Epistle to the Corinthians: "If the willingness indeed is ready, according to what one has it is accepted, and not according to what one does not have. Not that there be consolation for some, and tribulation for you, but by equality. At present, may our abundance supply the lack of others: just as also the abundance of others ought to be a supply for our lack."

Secundum vires et facultates, pauperibus largiri debemus. Ait enim Salomon: "Ante mortem bene fac amico tuo, et secundum viresexporrigens da pauperi. Nonne alii reliques labores tuos?" Faciamus itaque quod dixit Tobias filio suo: "Quomodo potueris, misericorsesto.

According to our strength and means, we ought to give generously to the poor. For Solomon says: "Do good to your friend before his death, and according to your strength stretch out and give to the poor. Will others not bear the remainder of your labors?" Let us therefore do what Tobias said to his son: "As far as you are able, be merciful."

Et si multum tibi fuerit, habundanter tribue: si autem exiguum, eciam illud exiguum impertiri stude." Nam ut Seneca Debeneficiis dixit: "Sic dabo egenti, ut ipse non egeam; sic dabo perituro, ut ipse non peream." Et Cato dixit: "Sic bonus esto bonis, nec temala dampna sequantur." Non enim requirit Deus ab homine aliquo ultra posse: nam regnum Dei tantum valet quantum habes. Eteciam videtur Deus plus gaudere de parva helemosina, data in paupertate, quam de magna, data in diviciis. Unde Lucas in Evangeliodixit quod Yesus stabat circa gazofilatium, aspiciens turbam in gazofilatio, et multi divites iactabant multa, et una vidua pauperculamisit duo minuta in gazofilatio.

And if it be much for you, give abundantly; but if it be little, strive to bestow even that little. For as Seneca said On Benefits: "Thus will I give to the needy that I myself may not be needy; thus will I give to the dying that I myself may not die." And Cato said: "So be good to the good, and let not rash losses follow." For God does not require of any man beyond his power: for the kingdom of God is worth only as much as you have. And indeed God seems to rejoice more over a small alms, given in poverty, than over a great one, given in riches. Wherefore Luke in the Gospel said that Yesus stood near the gazofilatium, looking upon the crowd at the gazofilatium, and many rich men were casting in much, and one poor widow cast two minute coins into the gazofilatium.

Iesus autem, convocans discipulos suos, ait: "Amen, dico vobis, hec vidua paupercula plus misitomnibus, qui miserunt in gazofilatio, quia illa ex habundantia sua, hec autem de paupertate totum victum suum." Et etiam secundumproverbium: "Gaudet de pauco Deus oblectatur in ipso."

But Jesus, calling his disciples together, said: "Amen, I say to you, this poor little widow has put in more than all those who put into the treasury, because they out of their abundance put in what was superfluous, but she out of poverty put in her whole living." And also, according to the proverb: "God rejoices over the little; he delights in it."

Nec excuset aliquis ab helimosina, dicens con: "Ego sum in mortali peccato et, si totam meam substantiam distribuero in cibospauperum, caritatem autem non habeam, nichil mihi prodest." Tamen helemosine facte extra caritatem, id dum quis est in mortalipeccato. Ad multa prosunt, enim: ad bonum nomen, de quo Salamon dixit: "Melius est nomen bonum, quam divicie multe," et YesusSirac dixit: "Curam habe de bono nomine: hoc enim magis tibi durabit, quam mille thesauri magni et pretiosi."

Nor let anyone excuse himself from alms, saying thus: "I am in mortal sin and, if I shall distribute all my substance in food to the poor, yet have no charity, it profits me nothing." Nevertheless alms done outside of charity, while one is in mortal sin, avail in many ways, for instance: for a good name, of which Solomon said: "A good name is better than great riches," and Jesus Sirach said: "Take care for a good name: for this will more endure for you than a thousand great and precious treasures."

Prosunt eciam ad minorem penam, quia nullum bonum irremuneratum. Prosunt eciam ad habilitationem gracie, ut citius illustretDeus cor hominis. Multos enim Sanctos illustratos legimus propter helemosinas, quas faciebant ante, cum non essent ita boni.

They also profit toward a lesser penalty, because no good goes unrewarded. They also profit toward the habilitation of grace, so that God may more quickly illumine the heart of man. For we read that many saints were made illustrious on account of the alms which they did before, when they were not so good.

Ut deCornelio centurione legitur in Actibus Apostolorum, cui Angelus dixit: "Elimosine tue comemorate sunt coram Deo." Et de Tobia et deSancto Eustachio et de multis allis sanctis legitur.

As is told of Cornelius the centurion in the Acts of the Apostles, to whom an Angel said: "Your alms have been remembered before God." And it is read concerning Tobias and Saint Eustace and many other saints.

Prosunt eciam ad augmentum diviciarum et etiam in hoc mundo, ut Salamon in Proverbiis ait, dicens: "Honora Dominum de tuasubstantia, et de primiciis omnium frugum tuarum: et implebuntur horea tua saturitate, et vino torcularia tua redundabunt." Nonenim decresit substantia hominum propter copiam helimosinarum, imo semper crescit et augetur. Nam, sicut quando lucet candela etardet et lumen ab ea sumitur, lumen prime candele non minuitur, sed duplicatur, ita substancia hominum non minuitur per sedaugetur datum elemosinarum, quod possumus manifeste cognoscere per exempla divina. Dominus enim noster Iesus Christus, cumvidisset turbam, que secuta fuerat eum in deserto, miseritus fuit super eam, dicens: "Si dimisero eos ieiunios, in via deficient." Et,volens facere helimosinam de sua substantia, ab eo creata, pavit quinque milia hominum, exceptis parvulis et mulieribus, de quinquepanibus et duobus piscibus.

They also profit for the increase of riches even in this world, as Solomon says in Proverbs, saying: "Honor the Lord with thy substance, and with the firstfruits of all thy produce: and thy barns shall be filled with plenty, and thy presses shall overflow with wine." For the substance of men does not decrease because of the abundance of alms, nay it ever grows and is augmented. For, just as when a candle shines and burns and light is taken from it, the light of the first candle is not diminished but doubled, so the substance of men is not diminished but increased by the giving of alms, which we can clearly recognize by divine examples. For our Lord Jesus Christ, when he saw the crowd that had followed him into the desert, had compassion on them, saying: "If I send them away fasting, they will faint by the way." And, willing to make alms out of his substance, created by him, he fed five thousand men, besides women and little ones, with five loaves and two fishes.

Helimosina Domini ita facta, substantia Domini ab eo creata in tantum crevit et habundavit, ut ex reliquisfragmentorum, que superfuerant, et habundaverant, duodecim cophani replerentur. Similiter substantia Domini habundavit et crevitquando pavit quatuor milia hominum, exceptis parvulis et mulieribus de septem panibus et pisciculis paucis et ex reliquiis, quesuperfuerunt septem porte collecte sunt fragmentorum plene. Possumus eciam cognoscere quod divicie hominum non minuunturpropter helimosinas, per multa exempla humana.

The Lord’s alms thus given: the Lord’s substance, created by him, grew and abounded so much that from the remaining fragments which had been left over and had abounded, twelve measures were filled. Likewise the Lord’s substance abounded and increased when he fed four thousand men, excepting little ones and women, from seven loaves and a few little fishes, and from the leftovers which remained seven baskets were gathered full of fragments. We can also know that the riches of men are not diminished by almsgiving, by many human examples.

Nam multas bonas domos vidimus, quarum divicie habundavierunt et creverunt.Quando helimosine in eis habundabant et habundanter fiebant; helimosinis autem per avariciam subtractis, bona illarum domorumsunt penitus annichilata et destructa.

For we have seen many good houses, in which riches abounded and grew. When alms in them abounded and were made plentiful; but with the alms taken away through avarice, the goods of those houses were utterly annihilated and destroyed.

Si ergo helimosine facte extra caritatem ad tot et tanta valent et prosunt, bene dixit Augustinus: "Interim dum malus es, fac quiquidboni potes." Nec dicat quis: "Ego habeo filios vel parentes, quibus volo relinquere." Nam, qui helimosinas non facit, plus alium quamse diligit, et, alii relinquendo, nichil sibi penitus reservat, quod est magna dementia. Ait enim Seneca in Epistulis: "Magna dementia estheredis sui negotia procurare et sibi omnia denegare ut sibi ex amico faciat inimicum magna hereditas: quantum plus de tuo receperit,tanto magis de tua morte gaudebit." Et Dominus in Evangelio per Matheum dicit: "Qui diligit patrem, aut matrem plus quam me, nonest dignus me: et qui diligit filios, aut filiias plus quam me, non est dignus me."

If therefore alms done apart from charity avail and profit so much and so greatly, Augustine spoke well: "Meanwhile, while you are evil, do whatever good you can." Nor let anyone say: "I have sons or parents to whom I wish to leave [things]." For he who does not give alms loves another more than himself, and, by leaving to others, entirely reserves nothing for himself, which is great madness. For Seneca says in his Epistles: "It is great madness to manage the affairs of one's heir and deny oneself everything so that by a great inheritance he may make a friend into an enemy; the more he has received from you, the more will he rejoice at your death." And the Lord in the Gospel according to Matthew says: "He who loves father or mother more than me is not worthy of me; and he who loves sons or daughters more than me is not worthy of me."

Nunc videamus quare super egenos et pauperes intelligere debemus. Et certe quia Dominus nobis eos derelinquid, Propheta testante,qui ait: "Tibi derelictus est pauper: et tu orphano eris adiutor." Licet enim Psalmus ille loquatur de Deo, tamen vicarius Dei et cuilibetqui est in Ecclesia dictum est: "Tibi derelictus est pauper." etc. Si igitus Deus pauperes nobis derelinquit, refugium eorum esse debemuset adiuvare illos in tribulationibus suis, ad exemplum Domini, de quo Propheta dicit: "Factus est Dominus refugium pauperum,adiutor in oportunitatibus, in tribulatione." Et liberare debemus pro posse pauperes a potentibus, ad exemplum Domini, de quo dicitPropheta quia "liberavit pauperem a potente: cui non erat adiuntor." Et debemus exurgere propter miseriam eorum in illorumadiutorio, ad exemplum Domini, de quo dicit Propheta: "Propter miseriam inopum, et gemitum pauperum nunc exurgam, dicitDominus." Et si forte pauperes aliquid abstulerunt nobis, propter illorum paupertatem, debemus illis parcere, ad exemplum Domini, dequo dicit Propheta: "Parcet pauperi, et inopi: et animas pauperum salvas faciet."

Now let us see why we ought to have concern for the needy and the poor. And certainly because the Lord has left them to us, the Prophet bearing witness, who says: "A poor man has been left to you: and you will be a helper to the orphan." For although that Psalm speaks of God, yet it is said to the vicar of God and to any who is in the Church: "A poor man has been left to you." etc. If therefore God leaves the poor to us, we ought to be their refuge and to aid them in their tribulations, after the example of the Lord, of whom the Prophet says: "The Lord has become the refuge of the poor, a helper in opportunities, in tribulation." And we ought to liberate the poor from the powerful as far as we can, after the example of the Lord, of whom the Prophet says that "he delivered the poor from the powerful: to whom there was no helper." And we must rise up on account of the misery of the needy to be their aid, after the example of the Lord, of whom the Prophet says: "Because of the misery of the poor, and the groan of the paupers, now I will arise, says the Lord." And if perchance the poor have taken anything from us because of their poverty, we ought to spare them, after the example of the Lord, of whom the Prophet says: "He will spare the poor and the needy: and he will make the souls of the poor safe."

Alia eciam ratione super egenos intelligere debemus, quia, illis largiendo, Deo tribuimus, ut supradictum est.

We ought also to understand concerning the poor for another reason, because by bestowing upon them we render to God, as has been said above.

Tercia insuper ratione hoc facere debemus, quia, pauperibus largiendo, non tantum illis vel Deo damus, sed eciam nobis reservamus.Bonum est enim helemosine donum, quod, cum datur, nobis reservatur et in thesauris Dei nobis reconditur, ipsomet dicente:"Thesaurizate vobis thesaurum in celo: ubi neque erugo, neque tinea demolitur." Et eciam Marcialis dixit: "Qui iustis sanctisque viris,Tigiline, ministrat, sumit ubi donat, spargit et accumulat." Et Salamon in Proverbiis dixit: "Fenerator, qui miseretur pauperis: etvicissitudinem suam reddit." Denique infinite sunt rationes, quibus predicta facere debemus in quibus non oportet ad presens insistere.

Thirdly moreover for this reason we ought to do this, because by bestowing largesse upon the poor we give not only to them or to God, but also reserve (it) for ourselves. For alms is a good gift, which, when it is given, is reserved for us and laid up for us in the treasures of God, he himself saying: "Lay up for yourselves treasure in heaven: where neither rust nor moth destroys." And likewise Martial said: "He who ministers to just and holy men, Tigilline, takes where he gives, scatters and accumulates." And Solomon in Proverbs said: "The lender who has pity on the poor: and he returns his own turn." Finally there are infinite reasons by which we ought to do the aforesaid, which it is not proper to insist upon at present.

Ultimo audiamus premia, que, propter predicta, consequi debemus, et certe innumerabilia et infinita. Nam, hec facientes, erimus beatiet "in die mala liberabit nos Dominus," ut hic dicit; hoc est in die iudicii, que erit malis et bona bonis. Nulla enim dies per se mala est,sed omnes dies boni sunt, ut in Genesi legitur, quando "divisit Deus lucem a tenebris" et fecit diem et noctem.

Finally let us hear the rewards which, on account of the aforesaid, we ought to obtain, and certainly innumerable and infinite. For, doing these things, we shall be blessed: "on the evil day the Lord will deliver us," as he says here; that is, on the day of judgment, which will be evil for the wicked and good for the good. For no day is evil in itself, but all days are good, as is read in Genesis, when "God separated the light from the darkness" and made day and night.

Dicit enim ibi quod Deusvidit opera sua, que erant valde bona. Sed dicuntur dies mali propter maliciam et miseriam hominum. Unde Dominus dixit inEvangelio: "Sufficiat huic diei malicia sua." Et Apostolus, in Epistula Secunda ad Hephesios: "Reddimentes tempus, quoniam dies malisunt." Nam, ut ait quidam philosophus: "Nichil est homini bonum sine se bono." Et erimus iocundi, Propheta testante, qui ait:"Iocundus homo, qui miseretur, et commodat: disponet sermones suos in iuditio: quia in eternum non comovebitur."

For it says there that God saw his works, which were very good. But days are called evil because of the malice and misery of men. Whence the Lord said in the Gospel: "Sufficient unto the day is the evil thereof." And the Apostle, in the Second Epistle to the Ephesians: "Redeeming the time, because the days are evil." For, as a certain philosopher said: "Nothing is good for man without the good in itself." And we shall be joyful, the Prophet witnessing, who says: "Blessed is the man that hath mercy and lendeth: he will set his words in judgment; for he shall not be moved for ever."

Et helemosine pro nobis exorabunt ad Dominum. Unde Yesus Sirac dixit: "Conclude helimosinam in cor pauperis, et hec exorabit preab omni malo." Et eciam resistent peccatis nostris helemosine, ut idem ait: "Ignem ardentem extinguit aqua, sic helemosina resistitpeccatis." Et eciam ut ait Tobias filio suo: "Dando tibi helimosinam, premium bonum tibi thesaurizas in die necessitatis. Quoniamhelemosina ab omni peccato et morte liberat, et non patitur animam ire in tenebris." Fiducia magna erit coram summo Deo elemosinaomnibus qui faciunt eam.

And alms will plead for us to the Lord. Wherefore Jesus Sirach said: "Enclose alms in the heart of the poor, and it will plead before every evil." And likewise alms will resist our sins, as the same says: "Water quenches a burning fire; so alms resist sins." And also, as Tobias said to his son: "By giving alms you store up a good reward for yourself as a treasure in the day of necessity. For alms deliver from every sin and death, and do not allow the soul to go into darkness." Almsgiving will be a great confidence before the Most High God for all who do it.

Et eciam non indigebimus, Salamone testante, qui ait: "Qui dat pauperibus, non indigebit: qui autem despicitdeprecantem, sustinebit penuriam."

And likewise we shall not be in need, Solomon bearing witness, who said: "He who gives to the poor will not be in need; but he who despises the supplicant will endure penury."

Et eciam habebimus bona, que narrat Ysaias, dicens: "Cum effuderis animam tuam esurienti, et animam afflicatam repleveris, orieturin tenebris lux tua, et tenebre tue erunt sicut meridies. Et requiem tibi dabit Dominus Deus semper, et in splendoribus animam tuamsalvabit, et ossa tua liberabit, et eris quasi ortus irrigius, et sicut fons vivus, cuius non deficiunt aque." Quid plura? Non possembeneficia, que consecuturi sumus enarrare, nec lingua mea tibi aliqua tenuis explicare.

And likewise we shall have good things, which Isaiah relates, saying: "When you have poured out your soul to the hungry, and have filled the afflicted soul, then shall your light rise in the darkness, and your darkness shall be as the noonday. And the Lord God will always give you rest, and in splendors he will save your soul, and will deliver your bones, and you shall be as a watered garden, and as a living spring whose waters do not fail." What more? I could not recount the benefits which we shall obtain, nor can my tongue in any slight way explain them to you.

Nam, ut idem Ysaias dicit: "Quod oculus nonvidit, nec auris audivit, nec in cor hominis ascendit, quanta preparavit Dominus diligentibus se."

For, as the same Isaiah says: "What eye has not seen, nor ear heard, nor has entered into the heart of man, how great things the Lord has prepared for those who are diligent in him."

Hoc denique notabile est et plus quam notabile, quod helimosina est sumum bonum in homine. Nam, sicut in templo Domini omnesparietes ad unum lapidem reducuntur et sub illo lapide clauduntur, de quo lapide mentionem facit Propheta, dicens: "Lapidem, quemreprobaverunt edificantes, hic factus est in capud anguli," ita et omnia et opera hominum reducuntur ad helemosinam et sub eaclauduntur.

This finally is notable and more than notable, that alms is the highest good in man. For, just as in the temple of the Lord all the walls are reduced to one stone and are shut under that stone, of which stone the Prophet makes mention, saying: "The stone which the builders rejected has become the head of the corner," so likewise all things and the works of men are reduced to alms and are shut under it.

Plus eciam dico vobis, quia sola datio elemosinarum videtur esse datio quare Dominus det nobis regnum eternum, et sola denegatiohelemosinarum est ratio quia Dominus det nobis eternum supplicium. Quod possumus videre aperte per Evangelium Domini. Nam,in ultima sentencia, quam daturus est Dominus in die iudicii, dicet bonis, qui erunt adextris: "Venite, benedicti Patris mei, percipiteregnum, quod vobis paratum est ab origine mundi." Et reddet rationem, quare dicit: "Namque esurivi, enim et dedistis mihimanducare: sitivi, et dedistis michi bibere: nudus fui, et opuistis me: hospes fui, et collegistis me: infirmus et in carcere fui, et visitastisme," nec dicet: "Quia fuistis sobrii, casti, humiles, et devoti, continentes, mites, vel talia bona fecistis," sed tantummodo rationemhelemosinarum redens, dicet: "Esurivi, et dedistis mihi manducare, etc." Similiter, et converso, dicet malis, qui erunt a sinistris: "Ite,maledicti, in ignem eternum" et reddet rationem, quare dicens: "Esurivi enim, et non dedistis mihi manducare: sitivi, et non dedistismihi bibere: nudus fui, et non cooperuistis me: hospes fui, et non collegistis me: incarcere et infirmitate fui, et non visitastis me." Necreddet aliam rationem.

Moreover I say to you that the giving of alms alone seems to be the gift for which the Lord will grant us the eternal kingdom, and the mere denial of alms is the reason the Lord will give us eternal punishment. This we can see plainly from the Lord’s Gospel. For in the final sentence which the Lord will pronounce on the day of judgment, he will say to the good who shall be on his right: "Come, blessed of my Father, receive the kingdom which has been prepared for you from the foundation of the world." And he will give the accounting why, saying: "For I was hungry, and you gave me to eat: I was thirsty, and you gave me to drink: I was naked, and you clothed me: I was a stranger, and you took me in: I was sick and in prison, and you visited me," nor will he say: "Because you were sober, chaste, humble, and devout, temperate, meek, or because you did such good deeds," but returning only the account of alms, he will say: "I was hungry, and you gave me to eat," etc. Likewise, and conversely, he will say to the wicked who shall be on the left: "Depart, accursed, into eternal fire" and he will give the accounting why, saying: "For I was hungry, and you did not give me to eat: I was thirsty, and you did not give me to drink: I was naked, and you did not clothe me: I was a stranger, and you did not take me in: I was in prison and in sickness, and you did not visit me." He will not render any other accounting.

Non enim dicet: "Quia fuistis latrones, fures, homicide, falsarii, blasffemi, symoniaci, luxuriosi, incontinentes,immites, superbi, invidi, vel quia talia mala fecistis." Sed tantummodo rationem helemosine sibi vel pauperibus denegate pretendet,dicens: "Esurivi enim, et non dedistis michi manducare, etc."

For he will not say: "Because you were robbers, thieves, murderers, forgers, blasphemers, simoniacs, lustful, incontinent, merciless, proud, envious, or because you did such evils." But only the account of helemosine denied to himself or to the poor will he set forth, saying: "I was hungry, and you did not give me food, etc."

Si ergo helemosine datio vel denegatio est ratio quare Deus daturus est vitam hic eternam vel denegaturus nobis, solicite super egenoset pauperes ita intelligere debemus, ut simus beati et in die mala liberet nos dicatque nobis; "Venite, benedicti patris mei, percipiteregnum, quod paratum est vobis ab origine mundi," ad quod ille nos conducat, qui sine fine vivit et regnat. Amen. Amen.

If therefore the giving or denying of alms is the reason why God will give us eternal life here or will deny it to us, we ought to understand carefully concerning the needy and the poor in such a way that we may be blessed and on the evil day he may deliver us and say to us: "Come, you blessed of my Father, receive the kingdom, which has been prepared for you from the origin of the world," to which may he lead us, who lives and reigns without end. Amen. Amen.