Albertano of Brescia: SERMONES

"Domine, labia mea aperies: et os meum annuntiabit laudem tuam." Congregatio nostra sit in nomine Domini, qui ait: "Ubicumqueduo, vel tres congregati fuerint in nomine meo, ego ibi sum." Ad convivium, fratres, more solito congregati, quatuor inspiceredebemus: in primis, quid sit convivium; secundo, qualiter nosmetipsos ad convivium preparare debeamus; tercio, quos debeamus adconvivium invitare; quarto et ultimo, que sint ad convivium necessaria preparare.

"O Lord, my lips you will open: and my mouth will proclaim your praise." May our congregation be in the name of the Lord, who said: "Wherever two or three are gathered in my name, there I am." To the banquet, brothers, assembled in the accustomed manner, we must inspect four things: in the first place, what a banquet is; secondly, how we ought to prepare ourselves for the banquet; thirdly, whom we ought to invite to the banquet; fourth and last, what things are necessary to prepare for the banquet.

"Convivium est coagulum amicitie inter bonos, inter malos autem dissensio," ut quidam philosophus dixit. Ad hoc ergo, ut amicicianostra coaguletur bonis et inter bonos, oportet nos bonos esse et sic ad convivium nosmetipsos per bonitatem preparare, alioquinconvivium nobis bonum non esset. Nam, ut quidam philosophus dixit: "nichil est homini bonum sine se bono."

"A banquet is the coagulum of friendship among the good, but among the wicked a dissension," as a certain philosopher said. To this end therefore, that ourfriendship be coagulated among the good and among the good, it is necessary that we be good and thus prepare ourselves for the banquet by goodness, otherwisebanquet would not be good for us. For, as a certain philosopher said: "nothing is good for a man that is not good in itself."

Preparatione vero de nobis ipsis ad convivium facta. Circumspiciendum est, cum quibus edatis aut bibatis? Nam ut Seneca ait: "An estcircumspiciendum cum quibus edatis aut bibatis.

Now, the preparation concerning ourselves for the banquet having been made. One must consider with whom you eat or drink? For, as Seneca says: "Is one to consider with whom you eat or drink?"

Nam sine amico epulatio bene leonis ac lupi vita est." Et Propheta eciam dixit:"Superbo occulo, et insaciabili corde, cum hoc non edebam."

For without a friend, feasting is truly the life of a lion and of a wolf." And the Prophet also said: "With a proud eye and an insatiable heart, I would not eat with this one."

Non enim cum omnibus indifferenter est comedendum. Nam dixit Beatus Paulus in Epistula: "Si is, qui nominatur frater inter vos, estfornicator, aut avarus, aut ydolis serviens, aut maledicus, aut ebriosus, aut rapax: cum cuiusmodi nec cibum sumite." Invitare ergodebetis ad convivium vestrum bonos et pauperes secundum verbum Domini dicentis: "Cum facis prandium aut cenam, noli invitareamicos, aut cognatos: sed pauperes, aut debiles," ut habeas retributionem a Domino. Recte igitur fecistis, invitando istos pauperesMinores ad convivium vestrum.

For one must not eat with everyone indifferently. For Blessed Paul said in the Epistle: "If he who is called a brother among you is a fornicator, or a covetous person, or a servant of idols, or a reviler, or a drunkard, or a robber, with such a one do not even take food." Therefore you ought to invite to your banquet the good and the poor according to the word of the Lord saying: "When you make a luncheon or a supper, do not invite friends or kinsmen: but the poor, or the weak," so that you may receive recompense from the Lord. Rightly therefore did you act, in inviting those poor Minores to your banquet.

Nam per ipsos Deum invitastis, ipso dicente: "Quamdiu uni ex minimis istis fecistis, et michifecistis," et illos pascendo pascitis Dominum. Unde quidam sapiens dixit: "Quisquis es in mensa, primum de paupere pensa; nam dumpascis eum, pascis, amice, Deum; et pauperis in specie nam latet ipse Deus."

For through them you have invited God himself, he himself saying: "As long as you did it to one of these least, you did it to me," and by feeding those you feed the Lord. Whence a certain wise man said: "Whoever you are at table, first weigh the poor; for while you feed him, you feed, friend, God; for in the guise of the poor indeed God himself lies hidden."

Libenter itaque debetis istos pauperes et alios convocare et pascere et de vestra habundantia illis largiri, ut per preces et orationes suasrecipiat vos in eterna tabernacula, secundum verbum Domini dicentis: "Facite vobis amicos de mammona iniquitatis: qui recipiant vosin eterna tabernacula." Bonum est enim helemosine donum, quod, cum donatur, nobis reservatur et in thesauris Dei nobis reconditur,Domino dicente: "Thesaurizate vobis thesaurum in celo: ubi neque erugo, neque tinea demolitur." Et eciam Marcialis dixit: "Qui iustissanctisque viris, Tigiline, ministrat, sumit ubi donat, spargit et accumulat. Qui vero indignis, bis munera prestita perdit, et quum donat,donat et inmeritis. Tu quoque communis meretricibus et parasitis quicquid habes perdis: perderis ergo, miser." Intendatis itaque superistos et alios egenos, ut sitis beati et non commoveamini in eternum, secundum verbum Prophete dicentis: "Beatus, qui intelligit superegenum, et pauperem: in die mala liberabit eum Dominus." Et alibi: "Iocundus homo, qui miseretur, et comodat: disponet sermonessuos in iudicio: quia in eternum non commovebitur."

Therefore you should gladly summon and feed those poor ones and others, and bestow upon them from your abundance, so that by their prayers and intercessions they may receive you into the eternal tabernacles, according to the word of the Lord saying: "Make for yourselves friends out of the mammon of iniquity: that they may receive you into the eternal tabernacles." For alms is a good gift, which, when given, is kept for us and laid up in the treasures of God for us, the Lord 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, Tigellinus, receives where he gives, he scatters and he accumulates. But he who gives to unworthy men loses twice the gifts he has offered, and when he gives, he gives to the undeserving. You too lose whatever you have on common prostitutes and parasites: therefore you will be lost, wretch." Therefore attend to the surviving poor and other needy, that you may be blessed and not be moved forever, according to the word of the Prophet saying: "Blessed is he who considers the needy and the poor: on the evil day the Lord will deliver him." And elsewhere: "A pleasant man is he who is merciful and lends: he will arrange his words in judgment: for he shall not be moved for ever."

Ultimo, ut dixi, ea que sunt ad convivium necessaria preparare. Et certe, arbitrio meo, ad convivium sunt necessaria tria generaferculorum: primum quidem de cibis spiritualibus, quibus alatur anima; secundum de cibis corporalibus, quibus corpora sustententur;tercium de cibariis mixtis, que simul prosint anime et corpori. Frater itaque noster, qui post me locuturus est, propinabit nobis ferculumde cibis spiritualibus.

Lastly, as I said, to prepare those things which are necessary for the banquet. And certainly, in my judgment, three kinds of dishes are necessary for the banquet: first indeed of spiritual foods, by which the soul is nourished; second, of bodily foods, by which the bodies are sustained; third, of mixed victuals, which together benefit soul and body. Our brother therefore, who will speak after me, will serve to us a dish of spiritual foods.

Propheta vero mandat vobis ferculum de cibariis mixtis, que, si diligenter fuerint a vobis sumpta atque digesta,multum vobis proderunt corpori et anime, cum dicit: "Si vere utique iusticiam loquimini: recte iudicate filii hominum." In hoc versuprophetico quolibet verbum per se notabile est. Unde quinque valde utilia notari possunt videlicet: locutio, veritas, iusticia, iudicium etper quos iusticia et iudicium debeat exerceri.

But the Prophet bids you a dish of mixed viands, which, if they have been taken and digested by you diligently, will much avail you for body and soul, since he says: "If truly indeed you speak justice: judge rightly, sons of men." In this prophetic verse each word is notable in itself. Whence five very useful things may be noted, namely: locution, verity, justice, judgment, and by whom justice and judgment ought to be exercised.

Circa illud verbum "loquimini" scire debetis quod locutio ad ab ore procedit atque lingue artificio exercetur. Ad hoc ergo, ut locutionostra bona et recta utilisque sit, ori nostro debemus apponere custodiam frenoque recto illud coartare. Unde Propheta rogavitDominum, dicens: "Appone ori meo custodiam, et hostium circumstancie labiis meis." Et in Ecclesiaste legitur: "Aurum tuum, etargentum tuum confla, et verbis tuis facito stateram, et frenos ori tuo rectos.

Concerning that word "loquimini" you ought to know that speech proceeds from the mouth and is exercised by the artifice of the tongue. Therefore, that our speech be good and right and useful, we must set a guard upon our mouth and restrain it with a straight bridle. Whence the Prophet asked the Lord, saying: "Appone ori meo custodiam, et hostium circumstantie labiis meis." And in Ecclesiaste it is read: "Aurum tuum, et argentum tuum confla, et verbis tuis facito stateram, et frenos ori tuo rectos."

Et attende, ne forte labaris in lingua, et cadas in conspectuinsidiancium tibi, et sit casus tuus insanabilis in morte." Freno itaque ori imposito, quia in proverbio dicitur: "Osse caret lingua, sedfrangit dorsa, maligna." Et eciam de omni ocioso verbo redituri sumus rationem. Et quia eciam a Sapiente dicitur: "Mors et vita inmanu lingue," domanda est lingua prout est possibile et cohercenda atque refrendanda, Ideo dixi prout possibile est linguam foredomandam, quia ad plenum nemo linguam suam domare potest, Beato Iacobo hoc testante, qui ait in Epistula sua: "Natura bestiarumserpentum, ac volucrum, et ceterorum domantur, et a natura humana domita sunt: linguam autem suam nemo domare potest." Sedlicet domari non possit, cohercenda tamen est. Unde Beatus Petrus, in Epistula sua prima, dixit: "Qui vult vitam diligere, et videre diesbonos, coherceat linguam suam a malo, et labia sua ne loquantur dolum.

And take heed lest perchance you slip with the tongue, and fall into the sight of those plotting against you, and your case be incurable in death." Therefore with a bridle placed on the mouth, for in the proverb it is said: "The mouth lacks bone, but it breaks backs, malign." And likewise for every idle word we shall render an account. And because also the Wise Man says: "Death and life are in the power of the tongue," the tongue ought, as far as possible, to be restrained and bridled. Therefore I said that as far as possible the tongue should be tamed, for no one can fully tame his tongue, Blessed James bearing witness to this, who says in his Epistle: "The nature of beasts, of serpents, and of birds, and of the rest is tamed; and by human nature they are tamed: but no one can tame his own tongue." But although it cannot be completely tamed, it must nonetheless be restrained. Hence Blessed Peter, in his first Epistle, said: "He who would love life, and see good days, restrain your tongue from evil, and let not your lips speak guile."

Declinet a malo, et faciat bonum: inquirat pacem, et sequatuream." Idem et Propheta dixit: "Compescenda est eciam lingua," ut Cato ait: Virtutem primam puto compescere linguam: proximus estille qui Deo qui scit ratione tacere." Refrenanda est eciam lingua, ut taceat. Nam, ut ait Sapiens: "Tacere qui nescit, nescit loqui." Nescitergo stultus loqui, quia tacere nescit. Unde quidam sapiens, interogatus cur tantum taceret, an quia stultus esset, respondit: "Stultus nonpotest tacere." Salomon tamen dixit: "Stultus quoque, si tacuerit, sapiens reputabitur." Moderate tamen loqui et tacere debemus; undePamfilus dixit: "Nec nimium taceas nec verba superflua dicas."

"Let him turn away from evil, and do good: seek peace, and pursue it." The same also said the Prophet: "The tongue too must be bridled," as Cato said: "I reckon the chief virtue is to restrain the tongue: he is nearest who, before God, knows by reason how to be silent." The tongue likewise must be checked so that it be silent. For, as the Wise Man says: "He who does not know how to be silent, does not know how to speak." Therefore the foolish speak ignorantly, because they do not know how to be silent. Hence a certain sage, asked why he kept so much silence—whether because he was a fool—answered: "A fool cannot be silent." Solomon, however, said: "Even a fool, if he keeps silent, will be counted wise." We must, nevertheless, speak and be silent in moderation; wherefore Pamphilus said: "Neither be too silent nor utter superfluous words."

Refrenanda eciam est lingua ut non sit verbosa. Nam, ut ait Sapiens: "Verbosa lingua malitie indicium est." Refrenanda eciam estlingua ut sit verax et non mendax, secundum verbum Domini dicentis: "Sit sermo vester: est, est: non, non," quod amplius est, a maloest. Refrenanda est eciam lingua ut sit tarda ad respondendum et loquendum, et non velox.

The tongue must likewise be restrained so that it be not verbose. For, as the Wise man says: "A verbose tongue is a token of malice." The tongue must likewise be restrained so that it be truthful and not mendacious, according to the word of the Lord saying: "Let your speech be: est, est: non, non," whatever beyond that is from evil. The tongue must also be restrained so that it be slow to answer and to speak, and not swift.

Nam dixit Sanctus Iacobus: "Esto velox adaudiendum: tardus vero ad loquendum, et tardus ad iram." Et Salomon ait: "Vidisti hominem velocem ad loquendum? Stulticia magissperanda est, quam illius corectio." Et alibi: "Qui prius respondit, quam audiat, stultum se esse demonstrat et confusione dignum." Itemrefrenanda est lingua ut sit dulcis et bene loquatur. Nam, Salomon ait: "Verbus dulce multiplicat amicos, et mitigat inimicos." Et eciamquidam alius dixit: "Principium amicitie est bene loqui, maledicere vero exordium inimiciciarum." Et Pamphilus dixit: "Excitat etnutrit facundia dulcis amorem." "Lingua enim eucharis gratiosa, in bono homine habundat," ut Salomon ait.

For Saint James said: "Be swift to hear, slow indeed to speak, and slow to anger." And Solomon said: "Have you seen a man quick to speak? Folly is more to be shunned than his correction." And elsewhere: "He who answered before he hears, shows himself to be a fool and worthy of confusion." Likewise the tongue must be restrained so that it be sweet and speak well. For Solomon said: "Sweet words multiply friends, and soften enemies." And likewise another said: "The beginning of friendship is to speak well, but slandering is the beginning of enmities." And Pamphilus said: "Sweet eloquence both awakens and nourishes love." "For a gracious tongue abounds in a good man," as Solomon said.

Refrendanda insuper estlingua ut sit molis et moles proferat responsiones. Nam, ut Salomon dixit: "Mollis responsio frangit iram: sermoque durus suscitatfurorem." Refrenanda est insuper lingua ut non proferat inania verba. Ait enim Seneca De formula honeste vite: Sermo quoque tuusnon sit inanis, sed aut doceat, aut consoletur, aut precipiat, aut moneat." Refrenanda est eciam lingua ut non proferat turpia verba, velinhonesta.

Moreover the tongue must be restrained so that it be soft and bring forth responses that are gentle and weighty. For, as Solomon said: "A soft answer breaks anger; but harsh speech arouses fury." Moreover the tongue must be restrained so that it does not utter vain words. For Seneca says in On the Rule of an Honest Life: "Let also your speech not be vain, but either teach, or console, or command, or admonish." The tongue must also be restrained so that it does not utter shameful words, or otherwise dishonest ones.

Nam ut Apostolus ait: "Turpia colloquia bonos mores corumpunt." Et Seneca dixit: "A verbis quoque turpibus abstineto,quia licentia eorum impudentiam nutrit." Et Socrates dixit: "Que facere turpe est, ea nec dicere honestum puto." Refrenanda est eciamlingua ut non certet de ea re, que non molestat. Ait enim Salomon: "De ea re, que non molestat, ne certaveris." Refrenari eciam debetlingua ut non loquatur obscura vel ambigua, sed clara et aperta. Nam, ut ait Sapiens: "Sanctus est mutum esse quam, quod nemointelligat, dicere." Sic denique linguam refrenare debemus, ut nostros sermones nostrasque locutiones ad sanctum Dei serviciumvaleamus exercere.

For as the Apostle says: "Indecent conversations corrupt good morals." And Seneca said: "Also abstain from foul words, for their license nourishes shamelessness." And Socrates said: "What it is shameful to do, that I do not deem honest to say." The tongue must also be restrained so that it do not contend about that matter which does not trouble. For Solomon says: "Of that matter which does not trouble, do not contend." The tongue should also be curbed so that it speak not obscurely or ambiguously, but clearly and openly. For, as the Wise One says: "It is holier to be silent than to say what no one understands." Thus finally we must restrain the tongue, so that our speeches and our utterances may be able to serve in the holy service of God.

Hiis auditis circa illud verbum "loquimini," accedamus ad illud verbum ubi dicit "vere." Si loquimini, fratres, vere loqui debetis etveritatem et de veritate. Quid est veritas? Ecce Dominus noster Yesus Christus, in passione sua interrogatus per Pilatum: "Quid estveritas?" Noluit respondere, dando nobis intelligere quod non semper, ad omnem, veritatem respondere debemus.

With these things heard concerning that word "loquimini," let us approach that word where he says "vere." If you "loquimini," brothers, you ought to speak truly, and truth and concerning truth. What is truth? Behold our Lord Jesus Christ, when questioned in his passion by Pilate: "What is truth?" He would not answer, thereby giving us to understand that we must not always answer the truth to everyone.

Nam penitentie etalia archana et secreta nobis commissa, non sunt propalanda, nec de hiis loqui debemus nec respondere. Nam et Apostolus ait: "Vidiarchana Dei, que non licet homini loqui." Et Salomon dixit: "Qui ambulat fraudulenter, revelat archana: qui autem fidelis est, celatanimi vel amici commissum." Et alius sapiens dixit: "Sepultus apud te sit sermo: quem tu solus audieris." Et alius dixit: "Quodsecretum esse vis, nemini dicas." De hiis ergo loqui non debetis, sed, si loquimini, veritatem loqui debetis. Quid est veritas?

For the arcana and other secrets of penance entrusted to us are not to be made public, nor should we speak of these things or answer about them. For the Apostle also says: "I saw the arcana of God, which it is not permitted for man to speak." And Solomon said: "He who walks deceitfully reveals arcana; but he who is faithful keeps what is committed hidden in the mind or the trust of a friend." And another wise man said: "Let the word be buried with you which you alone have heard." And another said: "What you wish to be secret, tell to no one." Therefore you ought not to speak of these things, but if you speak, you must speak the truth. What is truth?

Certe Deusveritas est, ut ipse dicit in Evangelio: "Ego sum via, veritas, et vita." Et Propheta testatur, dicens: "Veritas de terra orta est, et iusticia decelo prospexit." De terra, hoc est de Beata Virgine Maria. Et verba Domini veritas sunt. Unde Propheta ait: "Omnia mandata tuaveritas." Et vie Domini veritas dicuntur.

Certainly God is truth, as he himself says in the Gospel: "I am the way, the truth, and the life." And the Prophet testifies, saying: "Truth has sprung from the earth, and righteousness has looked down from heaven." By earth is meant the Blessed Virgin Mary. And the words of the Lord are truth. Whence the Prophet said: "All your commandments are truth." And the ways of the Lord are called truths.

Unde idem Propheta dixit: "Universe vie Domini, veritas." Veritas, ergo post Deum estcollenda, que sola homines proximos facit. Cum et ipse Deus veritas sit, veritatem loqui debetis, mendatio penitus fugato. Nam, ut aitDominus: "Diabolus est mendax, et pater eius" et "Os, qui mentitur, occidit animam." Et Salomon dixit: "Potius diligendus est fur quamassiduus in mendatio," et, "Linguam mendacem odit Dominus, et seminantem inter fratres discordiam."

Unde idem Propheta dixit: "All the ways of the Lord, truth." Truth, therefore, after God is to be cherished, which alone makes men close. Since even God himself is truth, you must speak the truth, falsehood utterly expelled. For, as the Lord said: "The devil is a liar, and his father," and "The mouth that lies kills the soul." And Solomon said: "Rather is a thief to be loved than one constant in lying," and, "The Lord hates a lying tongue, and one sowing discord among brothers."

Breviter tactisque audistis super illo verbo "vere," accedamus ad tercium notabile, ubi dicit: "Iusticiam vere utique loqui debetis."Iusticiam circa iusticiam scire debetis quod iusticia Deus est. Unde propheta dixit: "Iusticia de celo prospexit." Commendavit eciamTullius iusticiam, dicens: "Iusticia est omnium domina et regina virtutum." Idem eciam ait: "Nichil est honestum, quod iusticiavacat." Quare idem dixit: "Nullum tempus est, quod iusticia vacare debeat." Idem eciam ait iusticiam in omnibus fore necessariam."Nam hiis, qui vendunt, emunt, conducunt, locant, contrahendisque negotiis implicantur, iusticia ad rem gerendam necessariam est;cuius tanta vis est, ut nec illi, qui maleficio et scelere pascuntur, possint sine aliqua particula iusticie vivere. Nam ille, qui archipiratadicitur, nisi aequaliter predam disperciat aut interficitur a sociis aut relinquitur." "Iusticia sine prudentia multum poterit, sine iusticianil valet prudentia." Quare eciam Dominus dixit: "Sapiencia huius mundi stulticia est apud Deum," de sapiencia enim dixit, que caretiusticia.

Brevity having touched upon that word "vere," let us approach the third notable point, where he says: "You ought truly indeed to speak justice." Justice concerning justice you must know, namely that Justice is God. Hence the prophet said: "Justice looked forth from heaven." Tullius likewise commended justice, saying: "Justice is the mistress and queen of all virtues." He also said: "Nothing is honorable which is void of justice." Wherefore he likewise said: "There is no time which ought to be vacant of justice." He likewise said that justice will be necessary in all things. "For to those who sell, buy, hire, let, and are engaged in contracting businesses, justice is necessary for the conducting of affairs; the power of which is so great that not even those who live by wrongdoing and crime can live without some particle of justice. For he who is called an arch‑pirate, unless he divides the booty equally, is either slain by his companions or abandoned." "Justice without prudence can do much; prudence without justice avails little." Wherefore also the Lord said: "The wisdom of this world is folly with God," for he spoke of a wisdom that is bereft of justice.

Pro vera utique iusticia pugnare debemus. Nam dixit Ihesus Syrac: "Pro iustitia agonizare pro anima tua, et usque ad mortemcerta pro iusticia, et Dominus expugnabit pro te inimicos tuos." Et difinivit Tullius iusticiam, dicens: "Fundamentum est perpetuecommendationis et fame iusticia, sine qua nichil potest esse laudabile." Seneca vero De formula honeste vite diffinivit iusticiam,dicens: "Iusticia est nature tacita conventio, in adiutorium multorum inventa." In Moralium, vero, dogmate difinitur: "Iusticia estvirtus conservatrix humane societatis et communis utilitatis." Secundum vero leges diffinitur: "Iusticia est constans et perpetuavoluntas ius suum cuique tribuens." "Partes vero iusticie sunt: non violares homines, verecundie non offendere," ut idem Tulliusdixit. Si iusticia ergo talis est ut supra dicitur et difinitur, iusticiam vere loqui debetis et precepta iuris, que a iusticia oriuntur, observare,que sunt hec: "Honeste vivere, alium non ledere, suum cuique tribuere." Et si hoc feceritis iusti eritis, scientes quod: "Si hec fecetiasquia nemo iustus esse potest, qui mortem, qui exilium, qui egestatem timet, aut qui ea, que sunt hiis contraria, equitati anteponit," utidem Tullius dixit.

For true justice indeed we must fight. For Jesus of Sirach said: "Struggle for justice for your soul, and be resolute for justice even unto death, and the Lord will overthrow your enemies for you." And Tullius defined justice, saying: "Justice is the foundation of perpetual esteem and of fame, without which nothing can be praiseworthy." Seneca, however, in De formula honestae vitae defined justice, saying: "Justice is the tacit convention of nature, invented for the aid of many." In the Morals, indeed, it is dogmatically defined: "Justice is the virtue that preserves human society and common utility." According to the laws it is defined: "Justice is the constant and perpetual will that renders to each his right." "The parts of justice are: not to wrong men, not to offend modesty," as the same Tullius said. If justice therefore is such as has been said and defined above, you ought truly to speak justice and observe the precepts of law that spring from justice, which are these: "To live honestly, to harm no other, to give to each his own." And if you do this you will be just, knowing that: "No one can be just who fears death, or exile, or poverty, or who puts before equity those things that are contrary to these," as the same Tullius said.

Et eritis beati, secundum verbum Prophete dicentis: "Beati, qui custodiunt iudicium, et faciunt iusticiam omnitempore."

And you will be blessed, according to the word of the Prophet saying: "Blessed are they who keep judgment, and do justice at all times."

Hiis itaque prenotatis, super illo verbo "iustitiam," videamus que sint dicenda super quarto notabili, ubi dicit: "recte iudicate." Et certehoc verbum "iudicate" imperative modi est. Imperat ergo Propheta recte iudicare, sed Dominus videtur in Evangelio contrariumdicere. Ait enim: "Nolite iudicare, et non iudicabimini: nolite condempnare et non condempnabimini." Numquid ergo erit contrariumverbum Domini dicto Prophete?

These things therefore having been noted above, concerning that word "justice," let us see what ought to be said about the fourth precept, where he says: "judge rightly." And surely this word "judge" is of the imperative mood. Therefore the Prophet commands to judge rightly, yet the Lord seems to speak the opposite in the Gospel. For he says: "Do not judge, and you will not be judged; do not condemn, and you will not be condemned." Then will the word of the Lord be contrary to the word of the Prophet?

Absit, si ea attenderitis, que sunt in iudicio necessaria: et certe, meo arbitrio, septem sunt in iudicioprincipaliter necessaria, videlicet: sciencia, iurisdictio, ratiocinatio, deliberatio, iusticia, timor Domini et necessitas; de quibussingulariter, dispiciamus. Scientia in iudicio necessaria est, ut Salomon ait: "Ante iudicium para iusticiam, et antequam loquaris, disce."Quare iudex, qui impericiam male iudicavit, tenetur, sicut et medicus, qui per impericiam male secuit, tenetur, ut Leges nostre dicunt.

Far be it, if you attend to those things which are necessary in judgment: and certainly, in my opinion, seven are principally necessary in judgment, namely: knowledge, jurisdiction, reasoning, deliberation, justice, the fear of the Lord, and necessity; of which singly let us examine. Knowledge is necessary in judgment, as Solomon says: "Prepare justice before judgment, and before you speak, learn." Therefore the judge who through ignorance has judged ill is held responsible, even as the physician who through ignorance has made a bad incision is held responsible, as our laws declare.

Iurisdictio eciam necessaria est. Nam et ipsi Iudei dicebant Pilato: "Nobis non licet occidere quemquam," quia non habebantiurisdictionem. Alioquin sentencia nulla esset, ut pote a non competenti iudice lata, ut Leges clamant.

Jurisdiction also is necessary. For even the Jews said to Pilate: "It is not permitted for us to kill anyone," because they did not have jurisdiction. Otherwise no sentence would be valid, as one issued by an incompetent judge, as the Laws proclaim.

Ratiocinatio est necessaria, id rationis inquisitio. Nam "bene adhibita ratio, quid optimum sit cernit, neglecta vero, multis implicatureroribus," ut quidam sapiens dixit. Nam quod ratione caret non potest esse diuturnum, qui enim secum rationem portat totummundum vincit.

Reasoning is necessary, that is an inquiry of reason. For "well-applied reason discerns what is best, but when neglected, it is entangled in many errors," as a certain sage said. For that which lacks reason cannot be long-lasting; for he who carries reason with him conquers the whole world.

Unde quidam sapiens dixit: "Si vis vincere totum mundum, subice te rationi."

Wherefore a certain sage said: "If you wish to conquer the whole world, subject yourself to reason."

Deliberatio eciam in iudicio est necessaria. Cum deliberatione enim et sine festinancia et ira procedendum est ad iudicium. "Deliberareenim utilia, mora est tutissima." Nam, ut quidam sapiens dixit: "Optimum iudicem existimo, qui cito intelligit et tarde iudicat." "Iniudicando enim criminosa est celeritas." Unde dici consuevit: "Mora omnis odio est, sed facit sapientem." Et alius sapiens dixit: "Duosunt contraria iudicio: festinantia et ira." Quare eciam Tullius dixit: "Numquam enim iratus qui accedit ad penam mediocritatem illamtenebit, que est inter nimium et parum." Unde eciam lex dicit quod iudex ponderatas debet fere sententias et "frequenter partesinterogare an novi aliquid addere velint." Et Dominus eciam cum mulier deprehensa in adulterio ducta esset ante eum, digito scribebatin tera.

Deliberation also in judgment is necessary. For with deliberation, and without haste and anger, one must proceed to judgment. "For to deliberate about useful things, delay is most safe." Thus, as a certain wise man said: "I consider the best judge to be he who understands quickly and judges slowly." "For speed in judging is criminal." Hence it is accustomed to be said: "Every delay is hateful, but it makes one wise." And another sage said: "There are two things contrary to judgment: haste and anger." Therefore also Tullius said: "For he who, coming to punishment, is angry will never hold that mediocrity which is between too much and too little." Hence also the law says that a judge should weigh his sentences with care and "frequently question the parties whether they wish to add anything new." And the Lord also, when a woman caught in adultery was led before him, was writing with his finger on the ground.

Et, post deliberationem, elevato capite, sententiavit dicens: "Quicumque vestrum sine peccato, primum in eam lapidem mittat."Et iterum deliberando, in terram scribebat et postea elevatis occulis dixit: "Mulier, ubi sunt qui te accusant?" Et illa dixit: "Nemo,Domine." Et ille respondit: "Si nullus te accusat, nec ego te condempnabo."

And, after deliberation, with his head raised, he pronounced the sentence, saying: "Whoever of you is without sin, let him first cast a stone at her." And again, deliberating, he was writing on the ground and afterwards, having raised his eyes, he said: "Woman, where are those who accuse you?" And she said: "No one, Lord." And he answered: "If no one accuses you, neither will I condemn you."

Iusticia vero in iuditio est necessaria, ut supra dixi: "Ante iudicium para iusticiam."

Justice, however, in judgment is necessary, as I said above: "Before judgment, prepare justice."

Timor enim in iudicio est necessaria, quia: "Timor Domini est initium sapientie," ut Propheta dixit. Nam tanta est confusio legum etdecretorum et decretalium quod ad iudicandum vix memoria hominum suficit. Unde Lex dicit: "Omnium memoriam habere, etpenitus in nullo peccare, potius est divinitatis quam humanitatis." Si ergo potius est divinitatis quam humanitatis, valde timendumest ne forte divinitas in nobis non sit.

Fear, therefore, in judgment is necessary, because: "The fear of the Lord is the beginning of wisdom," as the Prophet said. For so great is the confusion of laws and decretals and decretories that to judge scarcely the memory of men suffices. Whence the Law says: "To have the memory of all, and utterly to sin in nothing, is more proper to divinity than to humanity." If therefore it is more proper to divinity than to humanity, it is greatly to be feared lest perchance divinity be not in us.

Necessitas vero incumbere debet in iudicio, potius quam voluntas. Non enim per illa verba: "Nolite iudicare et nolite condempnare"exclusit necessitatem, sed voluntatem, que dicet: "Non iudicetis ex voluntate." Sed cum necessitas subest, iudicare potestis, quodprobatur per aliud Evangelium, ubi dicit: "Nolite iudicare secundum faciem, sed iustum iudicium iudicate." Non ergo peccatus estiudicare, si necessitas et oportunitas subest. Simile "nolite" est cum dicit: "Nolite iurare omnino." Non enim exclusit necessitatem velutilitatem iurandi, sed voluntatem, quasi dicat: "Non habeatis voluntatem iurandi." Recte enim iuramentum prestatur, si tres comitessecum habeat, scilicet: utilitatem, veritatem, et necessitatem.

Necessity indeed ought to press into judgment rather than will. For by those words, "Nolite iudicare et nolite condemnare," it did not exclude necessity but the will, which would say: "Do not judge from will." But when necessity is present, you are able to judge, which is proved by another Gospel where it says: "Nolite iudicare secundum faciem, sed iustum iudicium iudicate" ("Do not judge according to appearance, but judge righteous judgment"). Therefore it is not a sin to judge, if necessity and opportunity are present. Similar is the "nolite" when it says: "Nolite iurare omnino" ("Do not swear at all"). For it did not exclude the necessity or utility of swearing, but the will, as if to say: "Do not have the will to swear." Truly an oath is rightly given if it has three companions with it, namely: utility, truth, and necessity.

Unde Apostolus dixit: "Homines per maiorem sui iurant." Et alibi:"Uniuscuisque controversie finis est iuramentum." Et "Angelus Domini iuravit per viventem in secula." Et Propheta dixit: "IuravitDominus, et non penitebit eum." Simile "nolite" est in Ysaia, ubi dicit: "Nolite addere agrum agro, vel domum domo." Nam nec ibiexclusit Dominus necessitatem vel utilitatem, sed voluntatem. Nulli enim sunt tam religiosi, qui non addat agrum agro, vel domumdomui. Nam si isti Fratres Minores non haberent ecclesiam competentem et amplam ad congregationem fidelium, adderent ecclesie etsi non haberent locum congruum ad coquinam, vel refectorium, adderent tunc domibus suis predicti.

Whence the Apostle said: "Men swear by their superior." And elsewhere: "The end of each controversy is an oath." And "the angel of the Lord swore by the living one for ever." And the Prophet said: "The Lord has sworn, and he will not repent." Similar is the "do not" in Isaiah, where he says: "Do not add field to field, or house to house." For there the Lord did not exclude necessity or utility, but the will. For there are none so religious who would not add field to field, or house to house. For if those Friars Minor did not have a suitable and ample church for the congregation of the faithful, they would add to the church even if they had not a fitting place for a kitchen or refectory; then the aforesaid would add to their houses.

Simile "nolite" est cum dicit:"Nolite cogitare de crastino," et in aliis multis locis.

Similar is the "nolite" when he says: "Do not think about tomorrow," and in many other places.

Sic ergo intelliguntur verba Domini: "Nolite iudicare, si non habetis peritiam et scientiam iudicandi." Item: "Nolite iudicare de occultisvel dubiis." Item: "Nolite iudicare, si non habetis iurisdictionem." Et: "Nolite iudicare sine ratione, vel contra rationem, vel omissaratiocinatione." Et: "Nolite iudicare sine deliberatione, vel cum festinantia, vel ira." Inde etiam: "Nolite iudicare iniuste vel contraiusticiam." Et: "Nolite iudicare sine timore Domini." Et: "Nolite iudicare, et non habeatis voluntatem iudicandi, nisi necessitas, velutilitas subsit." Et, si ita feceritis, non iudicabimini nec condempnabimini propter iuditium vestrum, immo meritum habebitis inde, eteritis beati, Propheta testante, qui ait: "Beati, qui custodiunt iudicium et faciunt iusticiam omni tempore."

Thus therefore the Lord's words are understood: "Do not judge, if you do not have the expertise and knowledge of judging." Likewise: "Do not judge concerning hidden or doubtful things." Likewise: "Do not judge, if you do not have jurisdiction." And: "Do not judge without reason, or against reason, or by omitted reasoning." And: "Do not judge without deliberation, or when hasty, or in anger." Hence also: "Do not judge unjustly or against justice." And: "Do not judge without the fear of the Lord." And: "Do not judge, and not have the will to judge, unless necessity or utility be present." And, if you do so, you will not be judged nor condemned on account of your judgment; on the contrary you will have merit from it, and you will be blessed, the Prophet witnessing, who says: "Blessed are those who keep judgment and do justice at all times."

Nunc superest ut videamus super quinto vocabulo huius versus, vicelicet ubi dicit: "Fillii hominum per filios hominum," dicitPropheta, "recte iudicandum." Et ita per hec verba excluditur et removetur quedam supersticio quorum hereticorum, qui dicunthomines non posse iudicare, nec vindictam facere, dicunt corporalem vindictam ad solum Deum pertinere, allegantes pro se verbaDomini dicentes: "Michi vindictam; et ego retribuam," et predictam auctoritatem: "Nolite iudicare," et, "Si quis percusserit mihimaxillam, porrige ei et aliam. Et si quis abstulerit et tunicam tibi da ei et pallium." Sed certe prave intelligunt predictas auctoritates.Nam, sicut in uno corpore multa membra sunt, non tamen eundem actum habent, ut Beatus Paulus dicit, ita et interhomines distinctasunt offiia. Nam aliud dictum religiosis et aliud in seculo manentibus, aliud vero iudicibus.

Now it remains that we consider the fifth word of this verse, namely where he says: "Sons of men by sons of men," says the Prophet, "to be rightly judged." And thus by these words a certain superstition of some heretics is excluded and removed, who say that men cannot judge nor execute vengeance, asserting that corporal vengeance pertains to God alone, adducing for themselves the words of the Lord saying: "Vengeance is mine; and I will repay," and the aforesaid authority: "Judge not," and, "If anyone strikes you on the cheek, offer him also the other. And if anyone takes away your tunic, give him also your cloak." But certainly they understand the foregoing authorities wrongly. For, just as in one body there are many members, yet they do not have the same action, as the blessed Paul says, so likewise among men duties are distinguished. For one thing is said to those in religion and another to those remaining in the world, and another indeed to judges.

Religiosis et perfectis dictum est: "Si quisabstulerit tibi tunicam, da ei et pallium. Si quis dederit tibi in maxilam, porige ei et aliam," in seculo vero manentibus, eciam bonis,dictum est: "Vim vi repellere omnes leges omniaque iura proclamant." "Quod quis ob tutelam sui corporis facit, id recte fecissevidetur," et: "Melius est in tempore occurrere quam post exitum iudicare." Dum tamen ad vindictam non fiant predicta, ut Legesclamant, vindicta vero nulli permittitur nisi iudici iurisdictionem et imperium habenti. Quod enim iudici, iurisdictionem habenti,vindicta eciam corporalis permittatur, probatur per Vetus Testamentum et per Epistulas Apostolorum et per Evangelium Domini.

To the religious and to the perfect it is said: "If anyone takes away your tunic, give him also your cloak. If anyone strikes you on the cheek, offer him the other also;" but to those remaining in the world, even to the good, it is said: "To repel force with force all laws and all rights proclaim." "What a man does for the protection of his body seems rightly done," and: "It is better to meet danger in time than to judge after the outcome." Yet, provided that these things do not become vengeance, as the laws proclaim, vengeance is permitted to no one except to the judge who has jurisdiction and authority. That corporal vengeance is also permitted to the judge who has jurisdiction is proved by the Old Testament and by the Epistles of the Apostles and by the Gospel of the Lord.

Per Vetus Testamentum probatur, quia in lege Moysi dicitur: "Maleficium non paciaris vivere super terram." Et alibi: "Qui maledixeritpatri, vel matri, morte moriatur," et infinitis aliis auctoritatibus Veteris Testamenti. Sed heretici prefati dicunt Vetus Testamentumnon esse servandum et legem Moysi datam esse a diabolo. Quod nequaquam dicere possunt.

It is proved by the Old Testament, because in the law of Moses it is said: "Maleficium non paciaris vivere super terram." And elsewhere: "Qui maledixerit patri, vel matri, morte moriatur," and by countless other authorities of the Old Testament. But the aforesaid heretics say that the Old Testament is not to be observed and that the law of Moses was given by the devil. Which they can by no means say.

Nam, si lex Moysi data esset a diabolo, nonpreciperet Deus ipsam servari, nec diceret Deum debere audiri, nec appellaretur in Evangelio lex Domini. Dicit enim Dominus inEvangelio ipsam debere servari cum dicit: "Super cathedram Moysi sederunt scribe, et pharisei, et ypocrite. Omnia, quecumque dixerintvobis, observate, et facite." Iubet eciam Dominus Moysem debere audiri cum dicit in Evangelio divitis: "Habent Moysem, et Prophetas:audiant illos." Appellatur eciam per Evangelium lex Domini cum dicit de Elizabeth et Zacharia, qui ambo erant iusti apud Deum,procedentes in omni opere et sermone, secundum legem Domini." Et eciam Dominus, post resurrectionem, cum appropinquassetdiscipulis suis, euntibus ad castellum, quod dicitur Emaus, incipiens a Moysen et Prophetis, exponebat Scripturas.

For if the law of Moses had been given by the devil, God would not command that it be kept, nor would he say that God ought to be listened to, nor would the law of the Lord be called in the Gospel. For the Lord says in the Gospel that it ought to be kept when he says: "The scribes and Pharisees and hypocrites sit upon the chair of Moses. All things, whatsoever they shall tell you, observe and do." The Lord also commands that Moses ought to be heard when he says in the Gospel to the rich: "They have Moses and the Prophets: let them hear them." The law is likewise called the law of the Lord in the Gospel when he speaks of Elizabeth and Zacharias, who both were righteous before God, proceeding in every work and word according to the law of the Lord. And likewise the Lord, after the resurrection, when he had drawn near to his disciples as they went to the village called Emaus, beginning at Moses and the Prophets, expounded the Scriptures.

Si enim lex Dominidata esset a diabolo non incepisset Dominus expositionem Scripturarum a Moyse.

For if the law of the Lord had been given by the devil, the Lord would not have begun the exposition of the Scriptures from Moses.

Sed quia ipsi heretici dicunt: "Ecce vetera transierunt, et facta sunt nova omnia," probemus eciam per Novum Testamentumvindictam corporalem per iudices habentes iurisdictionem et imperium debere fieri et ipsam Deo placere. Dicit enim Beatus Petrus:"Estote subditi omni humane creature propter Deum: sive regi, tamquam excellenti; sive ducibus, tamquam ad ab eo missis advindictam vero malefactorum, ad laudem vero bonorum." Ergo vindicta de malefactoribus per iudicem facienda est. Et eciamApostolus, in Epistula prima ad Romanos, dicit: "Iudex non sine causa glaudium portat.

But because those heretics themselves say: "Behold, the old things have passed away, and all things have become new," let us also prove from the New Testament that corporal vengeance by judges who have jurisdiction and power ought to be done and that it itself pleases God. For Blessed Peter says: "Be subject to every human creature for God’s sake: whether to the king, as supreme; or to rulers, as to ones sent by him, truly for the vindication of evildoers, for the praise of the good." Therefore vengeance against malefactors is to be executed by the judge. And also the Apostle, in the first Epistle to the Romans, says: "The ruler does not bear the sword without cause."

Est enim iudex malefactorum in iram." Ergovindictam de malefactoribus sumere debet iudex. Dei enim minister per Paulum dicitur, sive sit bonus iudex sive sit malus. Pilatoenim, qui malus iudex erat, dixit Dominus in passione sua: "Non haberes potestatem super me, nisi data esset tibi desuper." Nontamen obedire debemus malis potestatibus in malum, cum idem Apostolus dicat: "Principes non sunt timori boni operis.

For "the judge of wrongdoers is for wrath." Therefore the judge ought to take vengeance on malefactors. For he is called the minister of God by Paul, whether he be a good judge or a bad one. For to Pilate, who was a bad judge, the Lord said in his Passion: "You would have no power over me, unless it had been given you from above." Nevertheless we ought not to obey evil powers in evil, since the same Apostle says: "Princes are not a terror to good deeds."

Vis nontimere potestatem? Bonum fac." Et alibi: "Noli vinci a malo."

Do you wish not to fear authority? Do good." And elsewhere: "Do not be overcome by evil."

Per verbum eciam Domini probatur vindictam corporalem per iudicem debere fieri. Nam dixit Lucas in Evangelio: "Verum taminimicos meos illos, qui noluerunt me regnare super se aducite huc, et interficite ante me." Et enim per passionem Domini probatur.Nam cum Dominus in cruce penderet, duobus latronibus pendentibus uno a dextris altero vero a sinistris, unus blasfemabat eum,dicens: "Si filius Dei es, descende nunc de cruce et salva temetipsum, et nos." Alius vero incripavit illum, dicens: "Nec tu Deum times?Nos quidem digna factis patimur et iuste, hic autem nil mali fecit," et, conversus ad Dominum, in quid: "Memento mei, Domine, cumveneris in regnum tuum." Dominus autem dixit ei: "Hodie mecum eris in paradiso." Certe aut latro iste dixit verum aut falsum. Siverum dixit ergo verum est quod latrones et similes malefactores, pro suis malis factis, digne et iuste occidi possunt, eciam a malispotestatibus sive iudicibus, sicut illi occidebantur.

By the word also of the Lord it is proved that corporal vengeance ought to be executed by a judge. For Luke said in the Gospel: "But bring hither those my enemies, those who would not have me reign over them, and slay them before me." And indeed it is proved by the passion of the Lord. For when the Lord hung on the cross, two thieves hanging, one at his right hand and the other at his left, one blasphemed him, saying: "If you are the Son of God, come down now from the cross and save yourself, and us." The other however rebuked him, saying: "Do you not fear God? We indeed suffer what is fitting for our deeds and justly, but this man has done nothing evil," and, having turned to the Lord, said: "Remember me, Lord, when you come into your kingdom." The Lord however said to him: "Today you will be with me in paradise." Certainly that thief either spoke truth or falsehood. If he spoke truth, therefore it is true that thieves and similar malefactors, for their evil deeds, can be worthily and justly slain, even by evil powers or judges, as those were slain.

Si autem falsum dixit, in male fecisset Deus si pro uno mendatio, quod est peccatummortale, paradisum ei promisisset.

But if he spoke falsely, God would have done wrong if, for one mendacity, which is a mortal sin, He had promised paradise to him.

Non ergo debet iudex, habens iurisdictionem et imperium, dubitare facere vindictam. Nam dixit quidam sapiens: "Iudex, qui dubitatulcisci, multos improbos facit." Et alius dixit: "Qui non corripit peccantem, peccare imperat." Et alius dixit: "Criminis indulti securaaudatia crescit." Nam, prout puto, sicut quilibet, singulariter vindictam faciendo, peccaret, ita iudex, vindictam omittendo, non esset apeccato immunis. Alioquin tot essent malefactores, qui bonis hominibus vestes et cibaria auferrent non quod nullus bonus viverevaleret.

Therefore the judge, having jurisdiction and authority, ought not to hesitate to execute vengeance. For a certain wise man said: "A judge who hesitates to avenge makes many wicked men." And another said: "He who does not chastise the sinner commands him to sin." And another said: "When crime is pardoned, secure audacity grows." For, as I think, just as anyone acting singly would sin by doing vengeance, so the judge, by omitting vengeance, would not be immune from sin. Otherwise there would be so many malefactors who would carry off the clothes and provisions of good men, so that no good man would be able to live.

Si ergo vos filii hominum, iudicate ut Deum non offendatis, sed mereamini audire ultimum iudicium Domini, qui dicet: "Venite,benedicti patris mei, percipite regnum, quod paratum est vobis ab origine mundi," ad quod ille nos conducat, qui sine fine vivit etregnat per omnia secula seculorum. Amen. Amen.

If therefore you, sons of men, judge so that you do not offend God, but may deserve to hear the last judgment of the Lord, who will say: "Come,benedicti patris mei, receive the kingdom, which has been prepared for you from the origin of the world," to which may he lead us, who lives without end and reigns through all the ages of ages. Amen. Amen.