[1] In terris a Domino cuilibet est concessum libere voluntatis arbitrium ut unusquisque proprio motu vel fructum penitentie faciat vel edificet ad gehennam. [2] Sicque fit quod in ecclesia militanti non est a iustis separatio impiorum, nec ideo mali quia tollerantur se reputent absolutos: nam Iudas inter electos discipulos morabatur qui fur erat et Dominum prodidit et laqueo se suspendit. [3] Iterum tales quia multitudo sit in causa excusationis materiam non assumant, quia non minus ardebunt qui cum multis ardebunt.
[1] On earth it has been granted by the Lord to each and every one to possess the free arbitration of the will, so that each by his own motion may either make the fruit of penitence or build toward Gehenna. [2] And so it comes to pass that in the militant church there is not a separation of the impious from the just, nor therefore let the wicked, because they are tolerated, reckon themselves absolved: for Judas among the chosen disciples dwelt, who was a thief and betrayed the Lord and hanged himself with a noose. [3] Again, let such as these not take the multitude as cause for an excuse, for they will burn no less who will burn with many.
[4]Cum autem omnis etas pronior sit ad malum, ut filii prevaricationis se guadeant recepisse per gratiam quod non potuerunt assequi per naturam, de viciis que infestant recipiant magisterium et doctrinam, ut eis cognitis sicut hostes purgentur cum suis ducibus et satellitibus universis.
[4]Since, however every age is proner to evil, that the sons of prevarication may rejoice to have received through grace what they could not attain by nature; concerning the vices which infest let them receive instruction and doctrine, so that, these being known, like enemies they may be purged with their leaders and satellites every one.
[5]Superbia quippe regina est omnium vitiorum mater et origo peccati et radix cunctorum malorum, scriptura testante qua dicitur initium omnis peccati superbia. [6] Hec de altis polorum abiecta, cum redire unde cecidit nunquam possit, conatur viam claudere ascendenti. [7] Sane cum hec suo morbo cor hominis plenarie ceperit, mox illud vij principalibus vitiis, scilicet: inani gloria, invidia, ira, tristitia, avaritia, ventris ingluvie et luxuria, quasi quibusdam suis ducibus nititur devastare. [8] Set contra hec nos Dominus oculo pietatis aspiciens, ad spirituale liberationis prelium septiformis gratie spiritu plenus venit.
[5]Pride indeed is the queen of all vices, mother and origin sin and the root of all evils, with Scripture attesting where it is said the beginning of every sin is pride. [6] This, cast down from the high places of the heavens, since it can never return to where it fell, it strives to close the way to the one ascending. [7] Indeed, when this by its own malady has fully seized the heart of a man, straightway it by the seven principal vices, namely: vain glory, envy, wrath, sadness, avarice, the belly’s gluttony and lust, as if by certain of its own leaders it strives to devastate. [8] But against these, the Lord, looking upon us with an eye of pity, to the spiritual battle of liberation sepvenfold Spirit of grace, full came.
[9] Verum quia hec singula suas habent soboles, quibus mediantibus exercitum congregant ad interitum populi christiani, enumerando queque percurram ut omnia melius evitentur.
[9] However, since each of these has its own offspring, by whose mediation they assemble an army for the destruction of the Christian people, by enumerating I will run through each, so that all may be better avoided.
[10]De inani gloria inobedientia, iactantia, ipocrisis, pertinatie, contemptiones, discordie et novitatum presumptiones oriuntur.
[10]From vain glory disobedience, boasting, hypocrisy, pertinacity, contempts, discords, and of novelties presumptions arise.
[11]De invidia odium, susuratio, detractio, exultatio in adversis proximi, afflictio autem in prosperis nascitur.
[11]From envy, odium, susurration, detraction, exultation at adversities of the neighbor; but affliction at his prosperities is born.
[12]De ira rixa, tumor mentis, contumelia, clamor, indignatio et blasfemie proferuntur.
[12]On anger quarrel, tumor of mind, contumely, clamor, indignation and blasphemies are brought forth.
[13]De tristicia malitia, rancor, pusillanimitas, desperatio, torpor circa precepta et vagatio mentis erga illicita nascitur.
[13]From sadness there arise malice, rancor, pusillanimity, desperation, torpor concerning the precepts and wandering of the mind toward illicit things.
[14] De avaritia proditio, fraus, fallatia, periuria, inquietudo, violentia et contra miseriam obdurationes cordis oriuntur.
[14] From avarice treachery, fraud, fallacy, perjuries, inquietude, violence and obdurations of the heart against misery arise.
[15] De ventris ingluvie inepta letitia, scurilitas, immunditia, multiloquium et ebetudo sensus circa intelligentiam propagatur.
[15] From the belly’s gluttony senseless merriment, scurrility, uncleanness, loquacity, and a hebetude of sense regarding understanding are propagated.
[16]De luxuria cecitas mentis, inconsideratio, inconstantia, precipitatio, amor sui, odium Dei, affectus presentis seculi, horror autem vel desperatio futuri temere generatur.
[16]From lust, blindness of mind, inconsideration, inconstancy, precipitancy, self-love, hatred of God, attachment to the present age, and moreover horror or despair of the future is recklessly generated.
[17] In hoc vero opusculo talis observatur ordo et modus attenditur, quoniam omnium principalium vitiorum diffinitiones vel descriptiones invenies primo loco; in secundo autem pro quolibet exordia sex ponuntur, que ab ipsa causa trahunt originem et procedunt; tertio et ultimo loco totidem continuationes et conclusiones cum signis competentibus Exordia imitantur, que rogatus a sociis composui studiose occasione remota libenter eorum intendens profectibus et honori.
[17] In this verily little work such an observed order and method is attended to, since of all the principal vices you will find definitions vel descriptions in the first place; in the second, moreover, for each, six Exordia are set forth, which from the very cause draw origin and proceed; in the third and last place just as many continuations and conclusions with fitting signs imitate the Exordia, which, asked by companions, I composed carefully, with occasion set aside, gladly aiming at their advancement and honor.
[18]Si quis forte tam modice intelligentie fueritut dubitare ceperit vel temptando quesierit que utilitas sit in istis, revera talis questio grossa et suppina manifesto iudicio subiaceret, et propter rationes predictas et alias que possunt innumerabiles assignari, hec sub compendio dicta sufficiant, quia malum nisi cognitum evitari non potest.
[18] If perhaps someone should be of so modest an intelligence that he begins to doubt, or by attempting has inquired what utility there is in these things, truly such a question, gross and supine, would lie under manifest judgment; and on account of the aforesaid reasons, and others which can be assigned innumerable, let these things said in compendium suffice, because evil, unless known, cannot be avoided.
[19]Iterum hec faciunt ad moralem scientiam et satiricam reprehensionem de maioribus ad minores et inter pares locum debitum obtinentes, non solum in clericis verum etiam in laicis cuiuscunque condictionis vel etatis existant.
[19]Again, these serve for moral science and satirical reprehension from superiors to inferiors and among equals holding the due place, not only in clerics but also in laymen of whatever condition or age they may exist.
[20]Assumatis itaque singuli studentes et litterati que vestre dilectioni offero animo gratulanti, scientes quod in his secundum utrunque hominem vobis honor immensus et evidens utilitas, quam sollicitudo vestra requirit, dante Domino apparebit.
[20]Take up therefore, each of you, students and literate, which to your dilection I offer with a congratulating mind, knowing that in these, according to both the inner and the outer man, for you immeasurable honor and evident utility, which your solicitude requires, the Lord granting, will appear.
[1] Superbia est elatio viciosa que, inferiores despiciens, superioribus et paribus satagit dominari.
[1] Pride is a vicious elation which, despising inferiors, strives to dominate superiors and equals.
[3]Inanis gloria est inordinatus animi motus quo quis propriam desiderat excellentiam ut alios honore precellat.
[3]Vainglory is an inordinate motion of the mind by which one desires one's own excellence so that he may excel others in honor.
[4]Tristitia est consternatio mentis ex dampno rerum temporalium maxime prorumpens.
[4]Sadness is a consternation of the mind from the loss of temporal things chiefly bursting forth.
[5] Invidia est egritudo animi ex felicitate alterius proveniens, naturaliter nocens invidenti; vel sic Invidia est adustio mentis de prosperitate bonorum.
[5] Envy is a sickness of the mind arising from the felicity of another, proceeding, naturally harming the envier; or thus Envy is a burning of the mind at the prosperity of the good.
[6] Avaritia est cum quis in vitia aggreditur evinctus, ut adipiscaturquod cupit.
[6] Avarice is when someone, bound, advances into vices, so that he may acquirewhat he desires.
[7] Ventris ingluvies est immoderata qualicunque ciborum hiantis concupiscentie satisfactio et finibus non contenta.
[7] Gluttony of the belly is the immoderate of whatever foods of gaping concupiscence satisfaction and not content with limits.
[1]Lucifer angelus de celo corruit, quia non sibi humilitas set superbia habitavit. [1’] Inde est quod humilitatis magistrum tibi convenit imitari ut supernorum civium gaudium sortiaris.
[1]Lucifer the angel fell from heaven, because not humility but pride dwelt in him. [1’] Hence it is that it befits you to imitate the master of humility so that of the supernal citizens you may obtain the joy.
[2] A sede propria seculi spoliantur potentes, quoniam in celis humilia Dominus respicit et in terris. [2’] Hinc est igitur quod si honoris proprii ac dignitatis vere locum habere desideras et sedem glorie optinere, superbiam fugias sicut pestem: nam inquinat egregios adiuncta superbia mores.
[2] From their own seat the powerful of the age are despoiled of the world, since in heaven and on earth the Lord looks upon the humble. [2’] Hence therefore it is that if you desire of your own honor and dignity truly to have a place and to obtain a seat of glory, flee pride like a pestilence: for it defiles excellent morals when pride is adjoined.
[3] Superbus quasi super ventum in altum tollitur, ut lapsu graviori debite puniatur. [3’] Proinde est quod non turgidus incedas ut rana, vel inflatus ut vesica moreris, quia cadit superbus, ut puluis a vento ducitur et corona eius pedibus conculcatur.
[3] The proud man, as if upon the wind, is lifted into the heights, so that by a heavier fall he may be duly punished. [3’] Accordingly is that you do not go turgid like a frog, or inflated like a bladder, linger, for the proud falls, as dust is led by the wind, and his crown is trampled underfoot.
[4] Inicium peccati et anime perditionis superbia noscitur, per quam virtutes eiciuntur et vicia cumulantur. [4’] Respicias itaque sic salutem pariter et honorem, ut vitio superbie superato in medio domus Dei habitare valeas et gaudere.
[4] Pride is known as the beginning
of sin and of the soul’s perdition, through which virtues are cast out and vices are heaped up. [4’] Therefore look thus to salvation
alike and to honor, so that, the vice of pride overcome, in the midst of the house of God you may be able to dwell and rejoice.
[5] Superbia natione celestis hominum puritatem conatur irrumpere, ut quos nature consortes invenerit constituat et ruine. [5’] Taliter siquidem humiliare te satagas sub potentia Ihesu Christi, ut arrogantie macula virtutum odoribus expiata benedictionem et gratiam invenias sempiternam.
[5] Pride, of heavenly origin, strives to bre ak into the purity of men, so that those whom nature’s consorts it fi nds it appoints also to ruin. [5’] Thus indeed strive to humble your self under the power of Jesus Christ, so that the stain of arrogance, v irtues’ odors expiated, you may find benediction and grace se mpiternal.
[6] Superbus recto collo et pingui cervice contra Dominum se elevat, quoniam plenus est extra furorem et vacuus intus corde mendicat. [6’] Decet ergo ut humiliato capite sub honesto habitu sic incedas, ne te homines reprehendere possint, vel eterni iudicis sententia condempneris.
[6] The proud man, with straight neck and fa t nape raises himself agains t the Lord, for outwardly he is ful l of rage and inwardly empty; in heart he begs. [6’] Therefore it is fitting that, humbled head beneath an honorable habit you should thus proceed, lest men be able to repreh end you, o r by the sentence of the eternal judge you be condemned.
[7]Reprehendere te possumus vehementer, quia sicut dicitur in tali vitio commoraris, non attendens quod Lucifer corruit etc. Inde est etc. Et ita predicta poteris competenter singulis exordiis cuiuslibet vicii adaptare subsequentibus continuationibus et conclusionibus adnotatis.
[7]We can censure
you vehemently, because as it is said, in such a vice you dwell, not considering that Lucifer fell, etc. Hence it is, etc. And thus the things aforesaid you will be competently able to adapt to the individual openings of any vice, with subsequent continuations and conclusions noted.
[2] Qui felicitatem quesitam in terris invenit, auctorem qui ei tribuit non requirit. [2’] Inde est quod quicquid facias a Domino recognoscas et non in terris set in celestibus glorieris.
[2] Who finds the felicity sought on earth, does not seek the Author who granted it to him. [2’] Hence it that whatever you do you recognize as from the Lord and that you glory not on earth but in celestial things.
[3] Hominem qui est esca vermium de mundana gloria letari non condecet, quoniam prospera fortuna cum fuerit hec seducit. [3’] Quapropter non principem tenebrarum set lucis auctorem secteris, sciens quod omnia secularia sunt transitoria et caduca.
[3] It does not befit a man who is food for worms of mundane glory to rejoice in since prosperous fortune, when it comes, seduces. [3’] Wherefore do not follow the prince of darkness but the author of light , knowing that all secular things are transitory and caducous.
[4] Fallaces divitie non conferunt iocunditatem quam proferunt, quia nostre mentis inopiam non repellunt. [4’] Inde est quod in talibus non debes confidere que possunt occidere non salvare.
[4] Deceptive riches do not confer the jocundity which they proffer, because they do not drive away our mind’s indigence. [4’] Thence it is that in such things you ought not to confide which can kill, not save.
[5]Qui vane gloriatur in seculo veram amittit gloriam in futuro. [5’] Quare tue fraternitati suadeo ut, cum gloria nostra nichil sit, quando letari volueris in Domino tantum debeas gloriari.
[5]Whoever vaingloriously boasts in the secular world loses true glory in the future. [5’] Wherefore I urge your fraternity that, since our glory is nothing be, when you wish to rejoice in the Lord you ought to glory only in Him.
[6]Mundum homines cum eorum gloria sicut umbra pertranseunt, quia volentes iniqua faciunt pro quibus pene perpetue subiacebunt. [6’] Quapropter illa facere studeas que in terris hominibus placeant et angelis in excelsis.
[6]Men pass through the world with their glory like a shadow, because, willing, they commit iniquities for which they will be almost perpetually subject. [6’] Wherefore strive to do those things which on earth are pleasing to men and to the angels in the highest.
[1] Mansuetudo per iram amittitur, et dona celestis gratie auferuntur. [1’] Hinc est igitur quod tue dilectioni suadeo ut, iracundie furore postposito, tuum animum retinere studeas in quiete: nam virum stultum interficit iracundia et parvulum occidit invidia.
[1] Mansuetude is lost through anger, and the gifts of celestial grace are taken away. [1’] Hence, therefore, I advise your charity that, with the fury of anger set aside, you strive to keep your mind in quiet: for a foolish man is killed by anger, and envy slays the little one.
[2] Cum ad irascendum curritur, evidenter dementia comprobatur. [2’] Refrena igitur animi tui motum, dimitte iniuriam et non properes ad vindictam, quoniam fatuus statim indicat iram suam, qui autem dissimulat iniuriam callidus est.
[2] When one runs to anger, madness is clearly demonstrated. [2’] Therefore rein in the motion of your mind, remit the injury and do not hasten to vengeance, since a fatuous man at once shows his anger, but he who dissimulates the injury is cunning.
[3] Consilium per iram effunditur, quia cecatur animus et discretio impeditur. [3’] Inde est quod irascendi consuetudinem te decet repellere si qua vis agere que Deo et hominibus sint accepta.
[3] Counsel is poured out through anger, because the mind is blinded and discretion is impeded. [3’] Hence it is that the custom of being angry it befits you to repel, if you wish to do things which may be acceptable to God and to men.
[4] Ira impietatis mater dicitur, quia per eam misericordia denegatur. [4’] Hinc ergo prorumpens ire furor a te cum prudentia compescatur ne dum ipsa faciente misericordiam subtrahis sine misericordia puniaris.
[4] Anger is called the mother of impiety, because through it mercy is denied. [4’] Hence therefore bursting forth into anger, the fury is restrained by you with prudence, restrained, lest while it itself is acting you withdraw mercy, without mercy you be punished.
[5]Vir iracundus suscitat rixas quia contristatus eius spiritus animum suum pulsat. [5’] Proinde est quod si honorem et pacem diligis vel quietem, per te sapienter ire vitium expurgetur.
[5]An angry man stirs up quarrels because his saddened spirit strikes his own mind. [5’] Therefore it follows that if you love honor and peace or quiet, let the vice of anger be wisely expurgated by you.
[6] Iracundia cautius evitetur que inimica virtutibus et ianua vitiorum habetur. [6’] Hinc est quod hunc morbum tibi sanare convenit si statum et honorem habere desideras atque vitam.
[6] Irascibility should be more cautiously avoided, which is inimical to virtues and a gateway of vices is held. [6’] Hence it is that to heal this disease is fitting for you, if you desire to have status and honor, and life.
[1]Invidus de alterius melioratione affligitur, quia prave mentis nequam oculus vitiatur. [1’] Inde est quod delictum correctio subsequatur ne digna pena feriat transgressorem.
[1]The envious man is afflicted by another’s amelioration, because the wicked eye of a depraved mind is vitiated. [1’] Hence it is that correction follows the delict lest a fitting penalty strike the transgressor.
[2] Invidi debent perpendere quod multe cecitatis noscuntur miserie subiacere. [2’] Rogamus itaque tuam dilectionem ut hoc prospecto ne de alieno profectu doleas vel de proximi letitia contabescas.
[2] The envious ought to weigh that they are known to be subject to many miseries of blindness. [2’] Therefore we ask your love that, with this in view, you not grieve at another’s progress, nor pine away at your neighbor’s joy.
[3] Qui invidie peste carere desiderat, illam hereditatem diligat quam coheredum numerus non angustat. [3’] Quapropter tibi firmiter cum pura conscientia suademus ut eiectis vitiis tuam personam studeas virtutibus adornare.
[3] He who envy's plague to be free desires, let him love that inheritance which the number of coheirs does not narrow. [3’] Wherefore to you we firmly, with a pure conscience, advise that, vices cast out, you strive to adorn your person with virtues.
[4] Ecce quanto dolore invidorum oculi premuntur, quia et ubique si aures haberent de alienis profectibus torquerentur. [4’] Quare cum sola misericordia invidia careat, si felices esse volumus hanc pestem contrariam evitemus.
[4] Behold how great with how great pain the envious men's eyes are pressed, because also everywhere if they had ears, they would be tortured by others’ advances. [4’] Therefore, since only by mercy envy is lacking, if we wish to be happy, let us avoid this contrary pestilence.
[5] Invidia sibi mendax livoris proprii penas exigit, quia medulitus extuat et animam suam perdit. 5’ Hanc siquidem homo cum prudentia superet, quod fieri melius nunquam potest quam si virtutibus et glorie serviatur.
[5] Envy, mendacious to itself, of its own penalties exacts, because to the marrow it seethes and destroys its own soul. 5’ This indeed a man, with prudence, should overcome; which to be done better can never be than if virtues and glory be served.
[6] Invidia diaboli mortem intulita quam Christi misericordia effugavit. [6’] Inde est quod membra diaboli eius in hoc malitiam imitantur, quam nos qui sumus de scola Domini fugiamus.
[6] Envy of the devil brought death which the mercy of Christ drove away. [6’] Hence it is that the members of the devil in this malice imitate him, which we who are of the Lord’s school should flee.
[1] Tristitia mortem inducita, cum homo non pro anima dolet set pro infamia se affligit. [1’] Inde est quod tibi convenit in Deo spem ponere qui potest omnem insufficientiam adimplere.
[1] Sadness induces death, when a man does not grieve for the soul but afflicts himself for infamy. [1’] Hence it is that it befits you to confide your hope in God who can fulfill every insufficiency.
[2] Sicut nullum malum gravius tristitia queritur, ita cordis letitia nullum bonum gratius invenitur. [2’] Tuam itaque deprecor bonitatem ut non tristari debeas set gaudere.
[2] Just as no evil is lamented more grievously than sadness is lamented, so the joy of the heart finds no good more pleasing found. [2’] I therefore beseech your goodness that you ought not to be sad but to rejoice.
[3]Tristitia multos habet occidere et in ea non potest utilitas inveniri. [3’] Inde est quod te decet ne pereas consolari.
[3]Sadness is wont to kill many and in it no utility can be found. [3’] Hence it is that it befits you to console yourself, lest you perish.
[4] Letus animus faciem viventis exilarat et spiritus conturbatus ossa tristantis desiccat. [4’] Gaudeas igitur ne tui dies in tristitia consumantur.
[4] A glad mind living exhilarates the face, and a disturbed spirit desiccates the bones of the sorrowful. [4’] Rejoice therefore, lest your days be in sadness consumed.
[5] Tristitiam habere non poterit qui bene vivere procurabit. [5’] Inde est quod si tuam vitam mutaveris atque mores, tristitia de medio auferetur quia nunquam reus animus est securus.
[5] Sadness he will not be able to have who will take care to live well. [5’] Hence it is that, if you change your life and morals, sadness from the midst will be removed, because a guilty mind is never secure.
[6] Compassionis pietas alterius miseriis condolet quia divina ratio taliter persuadet. [6’] Inde est quod infirmus et pauper esse debes infirmantibus et egenis.
[6] Compassion's piety grieves with another's miseries because divine reason thus persuades. [6’] It is therefore that you ought to be weak and poor with the weak and the needy.
[2] Miser avarus habundare se asserit ut decentius congreget que reponit. [2’] Proinde est quod tibi convenit expendere ac vivere congruenter, et ne dubites de futuris, quia grata superveniet que non sperabitur hora.
[2] The wretched miser asserts that he abounds, so that he may more fittingly aggregate and deposit. [2’] Hence it is that it befits you to expend and to live congruently, and do not doubt about the things to come, for a welcome, unhoped-for hour will supervene.
[3] Avarus nichil possidet set a peccunia possidetur, quia non ea utitur, immo ipsam custodit ut sibi misero dominetur. [3’] Rogo itaque dilectionem tuam ut non te rebus set res tibi subicias, sciens quod nichil ex his tecum portare poteris in extremis.
[3] Avaricious possesses nothing, but is possessed by money, because he does not use it, nay, he guards it itself so that it may lord it over himself, a wretch. [3’] I ask therefore your dilection that you not subject yourself to things, but subject things to yourself, knowing that you will be able to carry none of these with you at the end.
[4] Avarus tristis, nudus et famelicus nunquam potest quiescere, quia die noctuque quomodo cumulet non desinit cogitare. [4’] Hinc est igitur quod crimen avaricie quod homines sic infestat a vobis velut dolus respuatur.
[4] Avaricious man, sad, naked and famished never can rest, because day and night how to accumulate he does not desist thinking. [4’] Hence therefore it is that the crime of avarice, which so infests men, should by you vehemently be spurned as trickery.
[5] Avarus et ydropicus similantur, quia nec unus divitiis nec alter potibus saciatur. [5’] Cum itaque homines similari non debeant ratione vitii set virtutis, si nostre cupis amicitie sociari, avaricie tenacitatem repellas, que tuam famam nititur suis maculis denigrare.
[5] The avaricious and the hydropic are likened, since neither one is satiated by riches, nor the other by drinks. [5’] Since therefore men ought not to be likened by reason of vice but by virtue, if you desire to be associated to our friendship, repel the tenacity of avarice, which strives to denigrate your reputation with its stains.
[6] Religiosi multum avaritiam detestantur et verbis ei detrahunt set factis totis viribus famulantur. [6’] Inde est quod nec in cappa nigra vel alba, magna clerica ieiunio vel tonsura confidas, quia licet agni superficialiter videantur, lupi tales intrinsecus sunt rapaces.
[6] Religious men greatly detest avarice and detract it with words, but in deeds they serve it with all their strength. [6’] Hence it is that you should not put trust in a black or white cappa, in high clerical rank, fasting, or tonsure, for although they seem superficially like lambs, such as these are wolves within, rapacious.
[1] Cum satietate venter extenditur, oculi libidinis excitantur. [1’] Inde est quod moderate quis cibum assumat, ne peccatorum onere pregravetur.
[1] When with satiety the belly is stretched, the eyes of lust are aroused. [1’] Hence it is that one should take food moderately, lest he be weighed down by the burden of sins.
[2] Quanto venter ciborum concupiscentiis adimpletur, tanto anima donis celestibus minoratur. [2’] Proinde est quod si spiritualia querimus hec mortalia fugiamus.
[2] The more the belly is filled with the concupiscences of foods, by that much the soul is diminished in celestial gifts. [2’] Therefore it is that if we seek spiritual things, let us flee these mortal things.
[3] Deo placere non poterunt qui carnis desideriis acquiescunt. [3’] Quare si vitam cupimus in benedictionibus seminemus.
[3] Those who acquiesce to the desires of the flesh will not be able to please God. [3’] Wherefore, if we desire life, let us sow in blessings.
[4] Venter et genitalia sibi subnixa taliter famulantur ut dum nimis unum reficitur aliud ad vitia excitatur. [4’] Eapropter modus et mensura cum discretione precedat, ne sine misericordia puniamur.
[4] Belly and the genitals, mutually propped upon one another, serve one another in such a way that, while one is too much refreshed, the other is aroused to vices. [4’] For this reason, mode and measure with discretion precede, lest we be punished without mercy.
[5] Sicut per gulam primi parentes de paradiso eiciuntur, ita per gule abstinentiam eorum filii ad eandem gloriam revocantur. [5’] Quocirca te rogamus ne castrimargie intendas, ut hic honorem habeas et retributionem prestante Domino in futurum.
[5] Just as through gluttony the first parents from paradise are cast out, so through abstinence from gluttony their children are recalled to the same glory. [5’] Wherefore you we ask not to incline to castrimargy, that here you may have honor and, the Lord granting, a retribution in the future.
[6] Gulositas ab omnibus refrenetur ne homo pereat et vite meritum amittat. [6’] Deprecor itaque te amice ut tue saluti consulas et honori, sic incedens per bona temporalia ut per ea non amittas eterna. Nam quid prodest homini si totum mundum lucretur et gule deserviat et anime pariat detrimentum?
[6] Gluttony be reined in by all, lest a man perish and the merit of life be lost. [6’] I therefore beseech you, friend, to your salvation have regard and to honor, thus walking through temporal goods that through them you may not lose the eternal. For what does it profit a man if he gain the whole world and to gluttony serve and to his soul bring detriment?
[1] Sicut per mortem vita corporis tollitur, ita per luxuriam ab homine Deus et vita anime separatur. [1’] Inde est quod tuam dilectionem rogamus, ut hanc inimicam fugere debeas et vitare ut de te statum et honorem valeamus recipere prestolatum.
[1] Just as through death the life of the body is taken away, so through luxury from the human being God and the life of the soul are separated. [1’] Hence it is that we ask your love, that you ought to flee this enemy and to avoid it, so that from you we may be able to receive the awaited standing and honor.
[2] Luxuria corpus inquinat, mentem cecat et sensatos arguit, quia cibus est demonum et omnia mala tractat. [2’] Quare vos ad castitatem moneo et induco, ut non cum impiis ad penam set cum iustis ad gloriam veniatis.
[2] Luxury pollutes the body, blinds the mind, and indicts men of sense, because it is the food of demons and deals with all evils. [2’] Wherefore I admonish you to chastity and induce you, so that you may come not with the impious to punishment but with the just to glory.
[3] Fornicatio et inmunditia generali probatione nullum eximit, set clerum specialiter comprehendit. [3’] Inde est quod cum de sorte Domini simus computati, decet nos caste vivere non solum a malo iuxta dictum apostoli set a mali specie abstinentes, eo profecto quod ad mulierum sexus accessus frequens reprehensibiles exibet clericos.
[3] Fornication and uncleanness general proof excuses no one, but it especially comprehends the clergy. [3’] Hence it is that, since we have been reckoned among the Lord's lot, it befits us to live chastely not only from evil according to the saying of the Apostle but abstaining from the appearance of evil, indeed for this reason that frequent access to the female sex exhibits clerics as reprehensible.
[5] Vires fornicatorum defectum accipiunt, set eorum voluntas et desiderium augmentatur. [5’] Inde est quod unumquemque convenit meditari quid de ipso fiat in die novissimo ut abstineat a peccato.
[5] Strengths of fornicators suffer defect, but their will and desire are augmented. [5’] Hence it is that it befits each person to meditate what will be made of him on the last day so that he may abstain from sin.
[6] Ocia condecet tollere qui vult luxuriam removere. [6’] Quare te modis omnibus exortamur, ut sic circa tuum officium instare debeas et sollicite laborare, ne illecebrosa Venus suis sagittis mortiferis te invadat, quoniam licet fornicationis labilis sit voluptas, pena tamen non est momentanea set eterna.
[6] It is fitting to take away idleness for the one who wishes to remove lust. [6’] Therefore we exhort you in every way, that thus you ought to attend to your duty and work solicitously, lest enticing Venus with her deadly arrows invade you, since although the pleasure of fornication is fleeting, the penalty nevertheless is not momentary but eternal.
[1]Adaperiat Dominus corda nostra qui aperuit oculos ceci nati, et reseret labia obmutescentis, qui os Zacharie aperuit prophetantis, et virtus spiritus Paracliti que venit in discipulos Domini descendere de celorum habitaculo nunc dignetur, que rore superne gratie nos illustret ut recto gelo et pura conscientia decorati ei laudes reddamus omni tempore quas tenemur et repleti suavitate virtutum iugiter possimus in suis mirabilibus delectari. [2] Cum itaque lingua carnis consonare debeat lingue mentis et mens nisi vite spiraculo polleat in lege Domini nequeat cogitare, tali premisso initio quod principium est bonorum et finis ad nostrum secure propositum accedamus.
[1]May the Lord open our hearts, he who opened the eyes of the man born blind, and unbar the lips of the one made mute, he who opened the mouth of Zachariah prophesying, and may the virtue (power) of the Spirit, the Paraclete, which came upon the disciples of the Lord, deign now to descend from the habitation of the heavens, and with the dew of supernal grace may it enlighten us, that, adorned with right zeal and a pure conscience, we may render to him praises at all times to which we are bound, and, filled with the sweetness of virtues, may we be able continually to take delight in his marvels. [2] Since, therefore, the tongue of the flesh ought to be in consonance with the tongue of the mind, and the mind, unless it prevail by the breath of life, cannot think upon the law of the Lord, with such an introduction premised, which is the beginning of good things and the end toward our secure purpose, let us approach.
[3] In precedenti quidem parte divina opitulante clementia de vitiis breviter est notatum, quare de virtutibus supponamus quibus mediantibus incentiuum delinquendi compescitur et creatura Creatori debite famulatur. [4] Attende igitur o lector, lege continue, disce serie et lecta memorie recommenda que tibi de mensa Domini apponuntur, quoniam in hiis utilitas evidens apparebit, non momentanea set eterna, non vilium divitiarum set celestium epularum, non tantum ad corporis incrementum verum etiam ad anime salutiferum nutrimentum.
[3] In the preceding part indeed, with divine clemency giving aid, it has been briefly noted concerning vices, wherefore about virtues let us set down, by whose mediating the incentive to sinning is restrained and the creature duly serves the Creator. [4] Attend therefore, O reader, read continually, learn in sequence, and to memory recommend the things which to you from the table of the Lord are set before you, since in these an evident utility will appear, not momentary but eternal, not of base riches but of heavenly banquets, not only for the increase of the body but also for the salutary nourishment of the soul.
[9] Tertie conveniunt illis qui omnia postponentes in celestium contemplatione versantur. [10] Quarte in solo Deo consistunt, et ideo exemplares dicuntur, quia cetere virtutes illas imitari tenentur.
[9] The third befit those who, postponing all things, are engaged in the contemplation of celestial things. [10] The fourth consist in God alone, and therefore exemplars are called, because the other virtues are bound to imitate them.
[11] Prime igitur virtutes molliunt peccatum, secunde auferunt, tertie obliviscuntur, in quartis nephas est nominari peccatum.
[11] The first, therefore, virtues soften sin, the second remove it, the third forget it, in the fourth it is impious for sin to be named.
[12] Species autem virtutum sunt septem, quatuor active et tres contemplative. Active sunt iste; iusticia, fortitudo, temperantia et prudentia. Contemplative sunt iste: fides, spes et caritas.
[12] The species, however, of virtues are seven, four active and three contemplative. Active are these; justice, fortitude, temperance, and prudence. Contemplative are these: faith, hope, and charity.
[13] Quelibet autem virtus cardinalis habet duos oculos principales. Nam iusticia habet discretionem et rectitudinem, prudentia vero vigilantiam et cautelam, fortitudo autem constantiam et magnanimitatem, temperantia quoque continentiam et abstinentiam.
[13] Moreover, each virtue cardinal has two principal eyes. For justice has discretion and rectitude, prudence indeed vigilance and caution, furthermore fortitude constancy and magnanimity, temperance also continence and abstinence.
[14] Iste sunt ille quattuor virtutes que fulgent in capite iusti quasi corona de lapide precioso, que taliter debent in humani corporis dispositione locari ut in anteriori parte iusticia preponatur, quia non est nisi de certis iuditium proferendum; in posteriori parte prudentia, quoniam in dubiis consilium est habendum; in dextera temperantia est ponenda, quia cavendum est ne dissolutionem in prosperis paciamur; fortitudo vero in sinistra locetur, quia in adversis cavendum est diligentissime ne frangamur.
[14] These are those four virtues wh ich shine in the head of the just man as if a crown of precious stone, which ought thus to be placed in the disposition of the human corpus so that in the anterior part justice be set in front, since judgment is to be delivered only about certainties; in the posterior part prudence, since in dubious matters counsel is to be had; on the right hand temperance is to be posed, because one must beware lest we suffer dissolution in prosperous things; fortitude indeed be placed on the left, because in adversities one must carefully beware most diligently lest we be broken.
[15]Respiciat itaque nos Dominus oculo sue maiestatis cum sua pietate benigne et illos opportuno tempore non deserat quos redemit, ut dono sue misericordie illustrati per supervenientes virtutes vitia expientur, eiciantur noxia et salutaria conserventur.
[15]May the Lord, then, look upon us with the eye of His majesty with his piety kindly, and may He at the opportune time not desert those whom He has redeemed, so that by the gift of his misercy, being enlightened, through the supervening virtues vices may be expiated, may be cast out harmful things, and salutary things be preserved.
[1] Iustitia est constans et perpetua animi voluntas ius suum unicuique tribuens.
[1] Justice is a constant and perpetual will of the mind giving to each his own right.
[2] Fortitudo est considerata periculorum suspectio et diuturna laborum perpessio.
[2] Fortitude is the considered undertaking of perils and the long-during labors endurance.
[3] Temperantia est virtus rationis in libidinem et in alios animi motus et non rectos impetus firma et moderata dominatio.
[3] Temperance is virtue of reason over libido and over other motions of the mind and impulses that are not right, a firm and moderate dominion.
[4] Prudentia est rerum bonarum et malarum et utrarumque discretio.
[4] Prudence is the discretion of good and evil things and of both.
[5] Fides est argumentum rerum sperandarum non apparentium.
[5] Faith is the argument of things to be hoped for, of things not apparent.
[6] Spes est firma certitudo future beatitudinis.
[6] Hope is the firm certitude of future beatitude.
[1]A Domino nunquam relinquitur qui eius iusticiam operatur. [1’] Inde est quod vos rogo et conforto et vestre dilectioni suadeo ut iustum semper iudicium proferatis dicentes de vultu tuo Domine iudicium meum prodeat et oculi tui videant equitatem.
[1]By the Lord he is never abandoned who works his justice. [1’] Hence it is that I ask and encourage you and to your charity I advise that you always judge rightly, saying from your countenance O Lord judgment let my judgment go forth and let your eyes see equity.
[2] Iudex si iustus esse desierit, officium et nomen iudicis recte perdit. [2’] Rogamus itaque tuam discretionem ut Deum pre oculis habere debeas in omnibus iudiciis atque factis.
[2] Judge, if he has ceased to be just, the office and the name of judge he rightly loses. [2’] We therefore ask your discretion that you should have God before your eyes in all judgments and deeds.
[3] Nisi adesset iusticia que unicuique ius suum tribuit pro rebus temporalibus, sepe inter homines seditio et iniuria oriretur. [3’] Proinde est quod illum immitari debemus qui iudex iustus est, fortis et paciens, tractabilis, pacificus et benignus qui cuilibet secundum opera que fecerit tribuet in futurum.
[3] Unless justice were present, which renders to each his own right with respect to temporal things, often among men sedition and injury would arise. [3’] Therefore it is that we ought to imitate him who is a just judge, strong and patient, tractable, pacific and benign, who to anyone according to the works that he has done will render in the future.
[4] Rectores in manu stateram teneant ut iuste seviant et cum expedit misericordiam non relinquant. [4’] Quare cum apud Dominum nulla sit acceptio personarum, ita iudicare tenemini parvulum sicut magnum, sciendo quod quali mensura messi fuerimus eadem remetietur nobis, cum et de talento credito teneamur reddere rationem.
[4] Rectors hold the balance in hand, that they may be severe justly and, when ex pedient, not abandon mercy. [4’] Wherefore, since with the Lord there is no acceptance of persons, thus you are held to judge the little one just as the great, knowing that with what measure we shall have meas ured, the same will be measured back to us, since also concerning the entrusted talent we are bound to render an account.
[5] Si cadit iustus erigitur, set impius cum suo semine dispergetur. [5’] Inde est quod cum Christo maneas si casum times et semper desideras permanere.
[5] If the just man falls, he is raised up; but the impious, with his own seed, will be scattered. [5’] It is for this reason that you remain with Christ, if you fear a fall and always desire to persevere.
[6]Iusticia appellari non poterit quam amore vel timore aliquis violabit. [6’] Quapropter tibi consulo modis omnibus quibus possum quatinus nichil sit in mundo tam carum. vel mellifluosum quod te faciat deviare.
[6]Justice cannot be called that which someone will violate out of love or fear. [6’] Wherefore I advise you by every means I ca n that nothing be in the world so dear. or honey-sweet as to make you deviate.
[7]Etsi pro vestra vita que bona precessit de subsequenti laudabili presumatur, tamen ad cautelam in quantum possumus vos Deo propicio invitamus ut talem virtutem curetis studiosius imitari. Nam a Domino etc. Inde est etc.
[7]Although, for your life which has gone before in goodness, a laudable sequel may be presumed, nevertheless, by way of precaution, insofar as we can, with God propitious we invite you to such virtue to take care more studiously to imitate. For from the Lord, etc. Thence it is, etc.
[1] In adversis fortitudo recte opponitur ne humana fragilitas dissolvatur. [1’] Inde est quod te consolationem oportet recipere, quia nullus est qui possit Dei voluntatibus contraire.
[1] In adversities fortitude is rightly set in opposition lest human fragility be dissolved. [1’] It is thence that you ought to receive consolation, because there is no one who can be contrary to the wills of God.
[2] Sicut in prosperis non debet se quisquam extollere, ita decet quemlibet adversa cum fortitudine tollerare. [2’] Quare te rogamus ut in talibus cum discretione procedas et cautelam habeas diligentem.
[2] Just as in prosperous circumstances no one ought to exalt himself, so it befits anyone to tolerate adversities with fortitude. [2’] Therefore we ask you that in such matters you proceed with discretion and that you have diligent caution.
[3] Longa patientia fortem efficit non tantum grande principium quod resistit. [3’] Inde est quod perseverare te condecet fortiter et resistere contrariis pacienter si vitium cupis eicere per virtutem.
[3] Long patience makes one strong, not only a great beginning that resists. [3’] Hence it befits you to persevere bravely and resist adversities patiently, if you wish to cast out vice through virtue.
[4] Iob in tribulatione iustus apparuit, quia pacienter per virtutes vitia effugavit. [4’] Hinc est igitur quod tollerantiam habeas in omnibus benedicens Dominum cuius sunt universa.
[4] Job in tribulation appeared just, because patiently through virtues he put vices to flight. [4’] Hence therefore it is that you should have tolerance in all things, blessing the Lord, whose are all things.
[5] Tobias angelum Domini recipere in domum promeruit, quia contumelias et afflictiones benigne sustinuit, et Deum in membris suis de propria substantia honoravit. [5’] Cuius vita et exemplo suffulti omni tempore Creatori nostro placere totis viribus studeamus et grata servitia exhibere ut cum tempus messionis advenerit Domino dispensante centuplum recipere mereamur.
[5] Tobias merited to receive the angel of the Lord into his house, because insults and afflictions benignly endured, and God in his members his from his own substance honored. [5’] Whose life and example sustained at all times let us strive to please our Creator with all our strength and to render grateful services exhibit, so that when the time of harvest has arrived, with the Lord dispensing, we may merit to receive a hundredfold.
[6] Qui comminari voluerit dum patietur in terris, Dominum cuius exemplum contempnit sibi contrarium sentiet in excelsis. [6’] Quapropter magnanimus esto, et fiduciam securitatem magnificentiam constantiam et pacientiam teneas ne imbecillis mundi pericula pertimescas.
[6] Whoever wishes to threaten while he suffers on earth, the Lord whose example he scorns, will feel as opposed to himself in the heights. [6’] Wherefore be magnanimous, and hold confidence, security, magnificence, constancy, and patience, lest you dread the feeble world’s perils.
[1] Homo in prosperitate dissolvitur, nisi ei temperantia consulatur. [1’] Inde est quod te rogando moneo et tibi mandando suadeo, ut in habundantia Deum timeas et eum in necessitate cognoscas.
[1] Man in prosperity is dissolved, unless for him temperance be consulted. [1’] Hence it is that I admonish you by entreating and I advise you by commanding, that in abundance you may fear God and may know him in necessity.
[2] Temperantia virtus gratissima ab omnibus conservetur, quia si defuerit durare non poterit quod tenetur. [2’] Quare cum moderamine cuncta facias ut habere valeas que affectas.
[2] Temperance virtue most pleasing to all, let it be preserved, because if it is lacking, that which is kept will not be able to endure. [2’] Wherefore, with moderation do all things so that you may be able to ha ve the things you desire.
[3] Totius vite ornatus temperantia dicitur, quia per eam mundi perturbationes sedantur. [3’] Hinc est igitur quod si vivere cupis pacifice et pravos motus libidinis refrenare, huius virtutis vestigia immitare.
[3] The adornment of the whole life is called temperance, because by it the perturbations of the world are calmed. [3’] Hence, therefore, if you desire to live peacefully and to restrain the depraved motions of lust restrain them, the footsteps of this virtue imitate.
[4] In voluntate habendi modus non aderit nisi temperantia finem dabit. [4’] Quapropter cum discretione, que virtutum est mater, tue imponas terminum voluntati, quod si temperantie non aderit fundamentum voluntas non recipiet complementum.
[4] In will to have measure will not be present unless temperance gives an end . [4’] Wherefore, with discretion, which is the mother of the virtues, impose a boundary upon your will, for if the foundation of temperance is not present the will will not receive completion.
[5]Iracundia nequiter dominatur et imperat si eam nutrimentum temperantie non compescat. [5’] Unde te rogamus et tibi pura
conscientia suademus, ut animum tuum regas, iram temperes et compescas furorem ut ornatus virtute polleas et vitium
eicias quod infestat.
[5]Irascibility wickedly lords it and commands if the nourishment of temperance does not restrain it. [5’] Wherefore we ask you and with a pure conscience we advise, that you rule your spirit, temper anger and restrain rage that, adorned with virtue you may prevail and cast out the vice that infests.
[1] Prudentia queque circumspicit et in dubiis sine consilio non procedit. [1’] Inde est quod te ortamur ut hanc virtutem in tuis dictis factis et negotiis immiteris.
[1] Prudence likewise looks around and in dubious matters does not proceed without counsel. [1’] Inde it is that we exhort you to apply this virtue in your words, deeds, and affairs.
[2] Serpens suum caput prudenter conservat, et homo Christo suo capiti reverenter obediat. [2’] Inde est quod serpentis tibi convenit sequi prudentiam, et in hoc naturam angelicam immitari.
[2] Serpent prudently conserves its head, and let man to Christ, his head, reverently obey. [2’] Hence it is that it befits you to follow the prudence of the serpent, and in this to imitate the angelic nature.
[3] Per prudentiam inter bonum et malum ad invicem discernitur, ut de bonis melius et de malis minus deterius eligatur. [3’] Proinde est quod tibi super consultatione tua tale damus responsum, ut potius incurras periurium quam adulterium committas vel aliud quod gravius sit peccatum, si circumplexus es quod adulterio evadere nunquam possis.
[3] Through prudence between good and evil mutually is discerned, so that of good things the better and of evil things the less worse may be chosen. [3’] Accordingly it is that to you concerning your consultation we give such a response, that rather you incur perjury than commit adultery or another sin which is more grave, if you are entangled such that you can never evade adultery.
[4] Consilia debent actus precedere, quia primum decet discernere et secundario exercere. [4’] Inde est quod palpebre tue precedant gressus tuos, et post consilium acceleres factum, et illius rei non postmodum penitebis.
[4] Counsels ought to precede acts, because first it is fitting to discern and secondarily to execute. [4’] Hence it is that your eyelids should precede your steps, and after counsel hasten the deed, and you will not afterwards repent.
[5] Sua dignitate alliciat prudentia singulos et post se trahat quasi lucerna splendida universos. [5’] Quapropter eam amice studiose sequaris, ut opera tua coram hominibus luceant et Deo que feceris sint accepta.
[5] By its own dignity let prudence allure individuals and draw after itself, like a splendid lamp, universal humanity. [5’] Wherefore, as a friend, studiously follow it, so that your works before men may shine, and what you have done may be acceptable to God.
[6] Prudentia omnia tempora previdet ut casus nocituros evitet. [6’] Quare sine ipsa non ambules ullo modo, ut cuncta cedant tibi prospera et iocunda.
[6] Prudence foresees all times foresees, so that it may avoid harmful mishaps. [6’] Therefore, without her do not walk in any way, so that all things may yield to you prosperous and jocund.
[1] Nullum. fructum fides consequitur, ubi humana experientia dominatur. [1’] Inde est quod te scire volumus quod in hiis que non videntur et que non potest hominum ratio experiri probatur consistere fides nostra.
[1] Faith attains no fruit, where human experience dominates. [1’] Hence it is that we wish you to know that in those things which are not seen, and which human reason cannot test by experience, our faith is proven to consist.
[2]Fides ad salutem non proficit si ei vita laudabilis non assistit. [2’] Quare si per fidem salvari desideras, studeas cum fide bona opera compensare, quia fides sine operibus mortua est.
[2]Faith does not avail unto salvation if a praiseworthy life does not attend it. [2’] Wherefore, if by faith you desire to be saved, strive to balance faith with good works, because faith without works is dead.
[3] Per fidem amicorum corda iunguntur, que si violata fuerit iurgia suscitantur. [3’] Quapropter te rogo ut fidem amicis serves diligas concordiam et litigia fugias inter cetera, sciens quod grave est fidem fallere.
[3] Through the faith of friends hearts are joined, which, if it has been violated, quarrels are stirred up. [3’] Wherefore I ask you to keep faith with friends love concord and flee litigations among other things, knowing that it is grave to break faith.
[4] Infantulus inmundus primo fidem ab ecclesia exigit, et sacerdos ut pro fide vitam eternam habeat intercedit. [4’] Rogo te itaque ut semper tue peticionis memor existas et promissionis facte et renuntiationis exhibite omni tempore recorderis.
[4] The unclean little infant at first exacts faith from the Church, and the priest intercedes that, for the faith, he may have eternal life. [4’] I ask you therefore that you always remain mindful of your petition and that you remember the promise made and the renunciation exhibited at all times.
[5]Per fidem sancti vicerunt regna et per eandem homines ad celestia regna perveniunt. [5’] Scire te volumus et non expedit ignorare quod sancti pro fide Christi servanda pugnaverunt usque ad mortem, et nos hoc idem faciamus cum eis ut possimus ad gloriam pervenire.
[5]By faith the saints conquered kingdoms, and by the same faith men come to the celestial kingdoms. [5’] We want you to know, and it is not expedient to be ignorant that the saints fought to the death for the faith of Christ to be preserved, and let us do this same thing with them so that we may be able to come to glory.
[6]Quod fides catholica precipit observari convenit, quia prevaricatores divina maiestas perpetuo iudicabit. [6’] Hinc est igitur quod cum iustus ex fide vivat’ et sine fide qui fuerit moriatur, fidem sinceram habeas et fidei documenta satagas custodire.
[6]It is right that the Catholic faith, which enjoins observance, be kept, because the divine Majesty will judge transgressors perpetually. [6’] Hence therefore, since the righteous lives by faith and he who is without faith dies, have a sincere faith and strive to keep the documents of the faith.
[2] Qui sperat in Domino prosperabitur et in eius divitiis nutrietur. [2’] Inde est quod sperare debes in Domino et facere bonitatem, ut manentem adire valeas civitatem, ubi angelorum pane saciaberis in eternum.
[2] He who hopes in the Lord will prosper, and in his riches will be nourished. [2’] Hence it is that you ought to hope in the Lord and to do goodness, that you may approach the abiding city, where with the bread of angels you will be satisfied for eternity.
[3] In supernis spes nostra extenditur, ubi non terrena set celestis hereditas perpetuo possidetur. [3’] Ad hanc igitur festinemus accedere et que nos impediunt dimittere non tardemus, ut spes nostra suo desiderio non fraudetur, set in Abrahe sinu confidentes anime requiescant.
[3] In the supernal our hope is extended, where not terrene but celestial inheritance is possessed perpetually. [3’] Therefore let us hasten to approach and the things that impede us to dismiss let us not delay, so that our hope may not be defrauded, but in the bosom of Abraham confident souls may rest.
[4] Spes morientium Deus de alto descendit polorum, ut homo secure ascenderet ad gaudia angelorum. [4’] Inde est quod non debetis ignorare de dormientibus, ut non contristemini sicut et ceteri qui spem non habent, quoniam omnes mortui resurgent et secundum opera sua recipiet unusquisque.
[4] Hope of the dying, God descended from the height of the heavens, so that man secure might ascend to the joys of the angels. [4’] Hence it is that you ought not to be ignorant concerning those who sleep, so that you may not be saddened just as also the rest who do not have hope, since all the dead will rise again and according to their works each will receive.
[5] Non debet aliquis de Deo presumere nec etiam desperare, set potius bona facere et spem dare. [5’] Attende igitur et non timeas set confidas, quia peccatrici Dominus dixit dimissa sunt tibi peccata, quod quia Iudas non inspexit laqueo se suspendit.
[5] No one ought to presume concerning God nor even to despair, but rather to do good and to give hope. [5’] Therefore attend and do not fear but have confidence, because to the sinful woman the Lord said, "Your sins are forgiven you," which, because Judas did not consider, he hanged himself with a noose.
[6] Spe quod optatur attenditur, et nunquam deficiet quod prebetur. [6’] Noveris itaque quod gaudium bonis est paratum, et eis non deficiet in eternum.
[6] Hope what is desired is attended to, and what is offered will never fail. [6’] Know therefore that joy is prepared for the good, and for them it will not fail for ever.
[1] Caritas Dei animam pro omnibus posuit, quam habere non poterit qui pietatis viscera necessitatem patientibus denegabit. [1’] Inde est quod Deum tenemur diligere, quoniam prior nos dilexit, ut scriptura testatur, et de bonis nostris debemus indigentibus subvenire.
[1] Charity of God soul for all he laid down, which he will not be able to have who will deny the viscera of piety to those suffering necessity. [ 1’] Hnce it is that we are held to love God, since he first loved us, as Scripture attests, and from our goods we ought to subvene the indigent subvene.
[2] Perfecta caritas timorem eicit et in mutua dilectione consistit. [2’] Rogo te itaque ut ex toto corde tuo et mente diligas Deum, quia prior dilexit nos, et proximum ut te ipsum sciens quod perfecta caritas foras mittit timorem.
[2] Perfect charity casts out fear and in mutual dilection consists. [2’] I ask you therefore that with all your heart and mind you love God, because He first loved us, and your neighbor as yourself, knowing that perfect charity casts out fear.
[3] Deus est caritas ut scriptura testatur, et qui in caritate permanet in Deo coronabitur. [3’] Labora igitur ad caritatem habendam que, sicut dicitur et est verum, multitudinem operit peccatorum.
[3] God is charity as scripture testifies, and whoever remains in charity will be crowned in God. [3’] Strive therefore to have charity which, as it is said and is true, covers a multitude of sins.
[4] Quicquid homo facit ad nichilum redigitur quia totum, si caritatem non habuerit, amittetur. [4’] Quapropter, ut opera que tu facis fructum senciant condecentem, ad habenda huius virtutis merita non retardes.
[4] Whatever a man does is reduced to nothing, because the whole of it, if he shall not have charity, will be lost. [4’] Wherefore, so that the works which you do may feel a fitting fruit do not delay to obtain the merits of this virtue.