Petrus Blesensis: PETRI BLESENSIS DE DUODECIM UTILITATIBUS TRIBULATIONIS

[0989A] Ordo et modus docendi, de quo tribulationes deserviunt, est, ut eas non solum patienter, sed etiam libenter sustineas, et consoleris interius ex eo quod exterius desolaris. Nam, ut ait Seneca, 'non est major consolatio, quam quae ex desolatione trahitur.' Quam consolationem nemo potest habere, nisi prius noverit effectum tribulationis; qualiter scilicet Deus, qui tribulationes immittit, eas ordinat ad profectum et utilitatem sustinentium, nisi ex perversitate rebellionis se ordinationi Creatoris opponant. Illi ergo qui defectus suos ex parte una cognoscunt, et utilitatem tribulationis ex altera considerantes, in firmo proposito a Deo in tribulatione petunt, ut a se tribulationes exstirpet, contra seipsos fortassis petunt, sicut Paulus, qui [0989B] petiit carnis stimulum amoveri.

[0989A] The order and manner of teaching concerning which tribulations minister is that you should endure them not only patiently but even gladly, and console yourself inwardly from the fact that you are desolated outwardly. For, as Seneca says, 'there is no greater consolation than that drawn from desolation.' No one can have that consolation unless he first knows the effect of tribulation; namely, how God, who sends tribulations, orders them for the progress and benefit of those who endure, unless by the perversity of rebellion they oppose themselves to the ordination of the Creator. Therefore those who recognize their failures on the one hand, and consider the utility of tribulation on the other, in a firm purpose ask of God in tribulation that He root out tribulations from them; perhaps they ask against themselves, as Paul, who [0989B] asked that the stimulus of the flesh be removed.

Cui responsum est a Deo: Sufficit tibi gratia mea; nam virtus in infirmitate perficitur [92

To whom it was answered by God: "My grace is sufficient for you; for strength is perfected in weakness" [92

[0989] II Cor. 12.] . Sunt autem multi fructus tribulationum; sed ad praesens de duodecim tangemus, in quibus etiam multi alii continentur, quos de facili intelliget qui tractatum istum diligenter legerit, vel audiverit plus attente. Nam, sicut cibus male masticatus de difficili digeritur, et parum prodest, sic doctrina sacrae Scripturae sine attentione lecta cursorie vel audita.

[0989] 2 Cor. 12.] There are moreover many fruits of tribulations; but for the present we shall touch upon twelve, in which many others are also contained, which he who has read this treatise diligently, or has heard it more attentively, will easily understand. For just as food ill masticated is difficult to digest and profits little, so the teaching of Sacred Scripture, read without attention or heard cursorily, is of little avail.

PRIMA utilitas quam facit tribulatio in hoc attenditur, quod tribulatio est fidelis succursus a Domino missus ad eripiendum animam de manibus inimicorum omnium ejus. Isti autem inimici sunt, falsa [0989C] gaudia et deceptoria hujus mundi prosperitas, quae cor indisciplinatum tanto plus periculose seducunt, quanto magis dulciter blandiuntur. Isti autem sunt inimici, a quibus secundum vulgare proverbium dicitur: 'Stultus non timet hos.' Qui tanto plus timendi sunt quanto blandius alliciunt, decipiuntque in fine.

PRIMA the first benefit which tribulation effects is observed in this, that tribulation is a faithful succor sent by the Lord to snatch the soul from the hands of all its enemies. These however are the enemies: the false [0989C] joys and deceptive prosperity of this world, which seduce the undisciplined heart all the more dangerously the more sweetly they flatter. These indeed are enemies, of whom, according to the common proverb, it is said, 'The fool does not fear them.' They are all the more to be feared the more gently they entice, and in the end they deceive.

Isti sunt inimici, qui blandiendo occidunt, et occidendo blandiuntur. Qui significantur per Joab, qui tenens mentum Amasae, ac si vellet osculari, interfecit ipsum [93

These are the enemies who, by flattering, kill, and by killing, flatter. They are represented by Joab, who, holding the beard of Amasa, as if he wished to kiss him, slew him [93

[0989] II Reg. 20.] . Unde dicit Gregorius: 'Etsi omnis fortuna timenda est, magis tamen timenda est prospera quam adversa.' Quod manifeste apparet, eo quod inimicus, qui occulte impugnat, magis timendus est quam qui aperte. Et nota quod iste tribulationis succursus non solum a Deo mittitur, [0989D] sed exercitus ejus dux et marescallus est ipse Deus, ipsam ordinans ad liberationem amicorum suorum.

[0989] II Reg. 20.] Whence Gregory says: 'Although every fortune is to be feared, yet prosperity is more to be feared than adversity.' Which plainly appears, because the enemy who attacks secretly is more to be feared than he who does so openly. And note that this succor of tribulation is not sent only by God, [0989D] but the leader and marshal of its host is God himself, ordering it for the liberation of his friends.

Unde promittit per David prophetam Deus: Cum ipso sum in tribulatione [94

Whence God promises through the prophet David: "When I am with him in tribulation" [94

[0989] Psal. 90.] , id est tribulatus et tentatus. Et sequitur: Eripiam eum et glorificabo eum [95

[0989] Psal. 90.] , that is, troubled and tempted. And it follows: I will deliver him and I will glorify him [95

[0989] Ibid.] . [0990A] Cum ergo nobiscum Deus sit in tribulatione, patienter et libenter sustinenda est, quia secundum quod tribulatio plus gravat, secundum hoc Deus tribulato magis appropinquat Unde dicit Psalmista: Juxta est Dominus his, qui tribulatio sunt corde [96

[0989] Ibid.] . [0990A] Therefore, since God is with us in tribulation, it must be endured patiently and willingly, for insofar as tribulation presses more, in that measure God more closely approaches the tribulated. Whence the Psalmist says: Juxta est Dominus his, qui tribulatio sunt corde [96

[0989] Psal. 33.] . Ergo dum praesentia tribulationis te molestat, praesentia Salvatoris, qui tecum in tribulatione consistit, solatium interius tibi praestat. Sed forte dicit, praesentes tribulationes bene sentio, sed societatem Dei in tribulatione mea non sentio.

[0989] Psal. 33.] . Therefore, while the presence of tribulation vexes you, the presence of the Savior, who stands with you in tribulation, offers you inward consolation. But perhaps one says, "I feel the present tribulations well, but I do not feel the fellowship of God in my tribulation."

Nam si dulcedinem suae praesentiae ita manifestaret, sicut amaritudinem tribulationis manifestat, patienter et hilariter tribulationem sustinerem. Et addis forsan, quod ante tribulationem magis sentiebas Dei dulcedinem, quam in tribulatione positus. Ad hoc responderi [0990B] potest dicendo, quod praesentia Dei in tribulatione dupliciter potest attendi, vel intelligi, ut jam patet: primo in collatione virtutis et gratiae; quia, sicut augetur tribulatio, ita Deus virtutem et gratiam multiplicat, secundum Apostolum dicentem: Fidelis est Deus, qui non permittet vos tentari ultra id quod potestis, sed faciet, cum tentatione proventum, ut possitis sustinere [97

For if He were to manifest the sweetness of His presence as plainly as the bitterness of tribulation is manifest, I would endure tribulation patiently and cheerfully. And you may add perhaps that before tribulation you felt more of God’s sweetness than when placed in tribulation. To this it can be answered by saying that the presence of God in tribulation can be regarded or understood in two ways, as is now clear: first, in the bestowal of strength and grace; for just as tribulation is increased, so God multiplies strength and grace, according to the Apostle who says: “God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will also provide a means of escape, that you may be able to endure” [0990B] [97

[0989] I Cor. 10.] , id est augmentum gratiae dabit et virtutem sustinendi tribulationem patienter. Sicut enim obsessis in castris solent domini castrorum garnitionem et succursum mittere; sic Deus animae tribulatae augmentum gratiae solet infundere.

[0989] 1 Cor. 10.] , that is, he will give an increase of grace and the strength to endure tribulation patiently. For just as, to those besieged in camps, the masters of the camps are wont to send garrison and succor; so God is wont to pour an increase of grace into the troubled soul.

Secundo, praesentia Dei in tribulatione potest attendi seu intelligi in collatione consolationis internae, quam tribulato infundit. Unde dicit Apostolus: [0990C] Sicut abundant passiones Christi in nobis, ita abundat per Christum consolatio [98

Secondly, the presence of God in tribulation can be attended to or understood in the bestowal of inward consolation which he pours into the afflicted. Whence the Apostle says: [0990C] As the passions of Christ abound in us, so through Christ does consolation abound [98

[0989] II Cor. 1.] . Passiones Christi abundare in nobis dicuntur, quia ab ipso immissae, et ideo pro peccato debent patienter sustineri, et ad similitudinem Christi, et hoc sine culpa, ut non patiamur sicut fur vel homicida, qui quod patiuntur bene meruerunt. Sed nota quod augmentum gratiae, quod confertur in tribulatione, non datur semper sentiri a tribulato, quod fit ad ejus probationem, timorem et liberationem.

[0989] 2 Cor. 1.] The sufferings of Christ are said to abound in us, because they are sent by him, and therefore ought to be patiently endured for sin, and to the likeness of Christ, and this without fault, so that we do not suffer like a thief or a murderer, who have rightly deserved what they suffer. But note that the increase of grace, which is conferred in tribulation, is not always given to be perceived by the afflicted one, this being done for his trial, fear, and deliverance.

Praeterea consolatio non debet venire, donec locus sit ei paratus, quem parat tribulatio, juxta illud: Post tempestatem tranquillum facis, et post lamentationem et fletum exsultationem infundis [99

Praise that consolation ought not to come until a place be prepared for it, which tribulation prepares, according to that: After the storm you make calm, and after mourning and weeping you pour forth exultation [99

[0989] Tob. 3.] . Unde David: Secundum [0990D] multitudinem dolorum meorum in corde meo consolationes tuae laetificaverunt animam meam [100

[0989] Tob. 3.] . Wherefore David: According to the multitude of my sorrows in my heart your consolations have gladdened my soul [0990D] [100

[0989] Psal. 93.] . Consolationes autem unius horae excedunt tribulationes multorum annorum. Nam ipse Deus, qui prius venit ad succurrendum tibi, post tribulationem [0991A] tecum remanebit confortans te, sicut dicit Bernardus.

[0989] Psal. 93.] . The consolations of one hour surpass the tribulations of many years. For God himself, who first comes to succor you, after tribulation [0991A] will remain with you, strengthening you, as Bernard says.

Et si forte conquereris, dicens, quia nimis tardat ista consolatio, sicut conqueruntur amatores, huic respondet Cassiodorus dicens, quia ipsa velocitas cordi consideranti et amanti videtur tarditas. Quod si quaeris de justis qui nunquam mortale peccatum habuerunt, quomodo dicitur, quod de manibus inimicorum suorum liberati sunt, ad hoc potest dici quod, licet boni in manus inimicorum non ceciderunt per consensum peccati mortalis, tamen potuerunt cecidisse; sed, Deo auxiliante, non ceciderunt, et manus eorum evaserunt. Quod Augustinus tangit loquens de justo, quem Deus a peccato conservavit: 'Et te, inquit, ne in peccatum rueres, tenuit.' Ex praedictis concludi potest, [0991B] quod anima tribulata non debet se reputare impugnatam, quando patitur tribulationes, sed liberatam et ereptam de mundi prosperitate decipiente et de carnali consolatione desolante.

And if perhaps you complain, saying that that consolation delays too long, as lovers complain, Cassiodorus answers this, saying that swiftness itself seems slowness to a heart that is considering and loving. But if you ask about the just who never had a mortal sin, how it is said that they were delivered from the hands of their enemies, to this it may be said that, although the good did not fall into the hands of their enemies by consenting to mortal sin, yet they might have fallen; but, God helping, they did not fall, and their hands escaped. Which Augustine touches on, speaking of the just whom God preserved from sin: “And he held you, he says, lest you rush into sin.” From the aforesaid it can be concluded [0991B] that a tribulated soul ought not to consider itself assailed when it suffers tribulations, but liberated and snatched away from the deceiving prosperity of the world and from desolating carnal consolation.

Ex quo igitur tribulationes ab inimicis animam liberant, licet aliquando sunt onerosae, tamen hilariter sunt pro Domino sustinendae et sine murmure; quia, si per murmurationes homo contra tribulationes efferatur, tunc adjutores suos impugnat et suos adjuvat inimicos.

Therefore, since tribulations free the soul from enemies, although they are at times burdensome, yet they must be borne cheerfully for the Lord and without murmuring; for if by murmurings a man is carried away against tribulations, he then attacks his helpers and aids his enemies.

SECUNDA utilitas tribulationis est, quod obstruit os diaboli, ne animam in tribulatione existentem alloqui audeat, eam tentando. Timet enim repelli et vinci. Quod figuratur in Job [1

SECOND. The benefit of tribulation is that it stops the devil’s mouth, so that he does not dare to address the soul existing in tribulation by tempting it. For he fears being repelled and overcome. Which is figured in Job [1

[0991] Cap. 2.] , ubi dicitur quod nemo loquebatur ei verbum: videbant enim dolorem [0991C] ejus esse vehementem. Loquitur ibi Scriptura de fictis amicis Job, qui significant daemones animam impugnantes, qui non audent animae tribulatae appropinquare, visa ejus gratia in tribulatione; timent enim a tali anima vinci.

[0991] CHAPTER 2.] , where it is said that no one spoke a word to him: for they saw that his pain [0991C] was vehement. There Scripture speaks of Job's feigned friends, who signify demons assailing the soul, who do not dare to approach the soul in tribulation, having seen his grace in the tribulation; for they fear to be overcome by such a soul.

Sed nota quod diaboli tentatio non est homini periculosa vel nociva, nisi per sequentem responsionem, hoc est per delectationem et consensum: Sicut allocutio excommunicati non nocet tibi, nisi ei respondeas. Quod significatum est in Isaia [2

But note that the devil's temptation is not perilous or nocive to a man, unless by the subsequent response, that is by delectation and consent: just as the address of an excommunicate does not harm you, unless you answer him. Which is signified in Isaiah [2

[0991] Cap. 37.] , ubi dicitur quod Ezechias mandavit populo quod non responderent blasphemiis Rapsacis principis exercitus regis Assyriorum. Per Rapsacen intelligitur diabolus, et per ejus blasphemias significantur cogitationes malae [0991D] quas suggerit; sed non nocent, si non respondetur eis per delectationem vel consensum.

[0991] Cap. 37.] , where it is said that Hezekiah commanded the people not to answer the blasphemies of Rapsaces, prince of the army of the king of Assyria. By Rapsace is understood the devil, and by his blasphemies are signified the evil thoughts [0991D] which he suggests; but they do not harm, if they are not answered by delight or consent.

Nam, quamvis pravae suggestiones et contumeliosa verba illata homini multum affligant cor ejus; tamen non nocent nec maculant id, quandiu eis non respondetur, ut dictum est; sed econtrario homini talia inferentes multum cruciantur, quando vident eos quos blasphemant nil penitus respondere.

For, although perverse suggestions and contumelious words hurled at a man much afflict his heart; nevertheless they do not harm nor stain it, so long as one does not answer them, as has been said; but on the contrary those who inflict such things on a man are much tormented, when they see those whom they blaspheme not at all respond.

TERTIA utilitas tribulationis est, quod animam tribulatam purgat. Pro quo sciendum est quod sunt quinque species purgationis materialis. Prima est, purgatio corporis humani, quae fit dupliciter, [0992A] potione et minutione.

TERTIA the benefit of tribulation is that it purges the troubled soul. Wherefore it is to be known that there are five species of material purification. The first is the purification of the human body, which is effected in two ways, [0992A] by potion and by diminution.

Secunda est metallorum, ut igne purgatur aurum et lima ferrum. Tertia purgatio est arborum, quae fit amputatione ramorum vel fossatione surculorum. Quarta est granorum, quae fit per flagellum.

Second is the purgation of metals, as gold is purged by fire and iron by filing. Third purgation is of trees, which is effected by amputation of branches or by the digging up of suckers. Fourth is the purgation of grains, which is done by the flail.

Quinta purgatio est vindemiae vel vini, quae fit per torcular. Omnibus his modis purgat tribulatio. Primo igitur purgatur corpus humanum potione.

The fifth purgation is of the vintage or of wine, which is effected by the press. By all these modes tribulation purges. Therefore first the human body is purged by potation (drinking).

Quando ergo tribulatio te apprehendet, cogita medicinam tibi missam a Domino, ad te purgandum a superfluo humore et inordinata affectione. Nam, sicut amara potione purgantur maii humores, sic per tribulationes purgantur animae mali mores. Quia secundum Gregorium: 'Mali mores sunt mali humores.' Suscipe igitur cum humilitate medicinam tibi a Domino missam, qui [0992B] est summus medicus cognoscens intimam complexionem cordis tui, quia scit quantum potes sustinere, et nihil tibi dabit nisi quod utile tibi fuerit.

When therefore tribulation seizes you, consider the medicine sent to you by the Lord, to purge you from superfluous humor and disordered affection. For, just as bitter potions purge bad humors, so through tribulations are purged the soul’s evil habits. Because, according to Gregory: 'Bad habits are bad humors.' Receive therefore with humility the medicine sent to you by the Lord, who [0992B] is the supreme physician, knowing the inward complexion of your heart, for he knows how much you can endure, and he will give you nothing except what will be useful to you.

Bibit enim ipse Filius Dei mortis tribulationem, non pro sua, sed pro salute et purgatione tua. Unde dicitur: Bibite, amici mei, et inebriamini, charissimi [3

For the Son of God himself drinks the tribulation of death, not for his own sake, but for your salvation and purgation. Whence it is said: Drink, my friends, and be inebriated, most dear [3

[0991] Cant. 5.] . Et de filiis Zebedaei dictum est: Potestis bibere calicem, quem ego bibiturus sum [4

[0991] Cant. 5.] . And concerning the sons of Zebedee it was said: You are able to drink the cup which I am about to drink [4

[0991] Matth. 20.] ? Hic est potus salutaris, quem cum gratiarum actione recipiebat Dominus dicens: Calicem salutaris accipiam [5

[0991] Matth. 20.] ? This is the salutary drink, which the Lord, giving thanks, received, saying: I will take the cup of salvation [5

[0991] Psal. 115.] . Et si propter amaritudinem tibi difficile videatur illum transglutire, invoca Dominum in auxilium, sicut dicit David; unde sequitur: Et nomen Domini invocabo [6

[0991] Psal. 115.] . And if, on account of bitterness, it seems difficult for you to swallow it, call upon the Lord for help, as David says; whence follows: And I will call upon the name of the Lord [6

[0991] Ibid.] . Et nota quod, sicut medicina corporalis [0992C] non debet degustari, nec per linguam diu teneri, sed cito deglutiri, sic nec tribulatio debet a cursu rebellionis retardari; sed, sicut effectus medicinae aliquando impeditur non ex defectu sui, sed ex mala dispositione recipientis, sic effectus tribulationis impeditur ex mala dispositione duri cordis et animi pertinacitate rebellis. Sicut patet in Pharaone, qui quanto plus affligebatur, tanto durius cor ejus efficiebatur [7

[0991] Ibid.] . And note that, just as a bodily medicine [0992C] ought not to be tasted, nor held long upon the tongue, but quickly swallowed, so neither ought tribulation to be delayed from the course of rebellion; but, just as the effect of a medicine is sometimes impeded not from its own defect but from the bad disposition of the receiver, so the effect of tribulation is impeded by the bad disposition of a hard heart and the pertinacity of the rebel. As is evident in Pharaoh, who the more he was afflicted, the harder his heart was made [7

[0991] Exod. 10.] . Unde dicit Salomon: Cor durum male habebit in novissimis [8

[0991] Exod. 10.] . Whence Solomon says: A hard heart will fare ill in the last times [8

[0991] Eccli. 3.] .

[0991] Ecclesiasticus 3.] .

Secundo, purgatur corpus humanum minutione, et hoc dupliciter, videlicet venae apertione et phlebotomia. Venae apertio confessioni comparatur, phlebotomia tribulationi. Et nota quod, sicut superfluus [0992D] sanguis corporalis venas et vesiculas cordis corrumpit, sic peccatum, quod in Scriptura vocatur sanguis, animam corrumpit et maculat.

Secondly, the human body is purified by diminution, and this in two ways, namely by the opening of the veins and by phlebotomy. The opening of the veins is compared to confession, phlebotomy to tribulation. And note that, just as superfluous [0992D] bodily blood corrupts the veins and the little chambers of the heart, so sin, which in Scripture is called blood, corrupts and stains the soul.

Vena per quam sanguis ipse ejicitur, scilicet peccatum, est os. Unde Proverbiorum Liber: Vena vitae est os justi [9

The vein through which the blood itself is poured out, namely sin, is the mouth. Whence the Book of Proverbs: The mouth of the righteous is a vein (fountain) of life [9

[0991] Prov. 10.] ; quia justus in principio est accusator sui [10

[0991] Prov. 10.] ; for the righteous at first is his own accuser [10

[0991] Prov. 18.] , scilicet in confessione. Et nota quod, sicut in minutione debet homo emittere malum sanguinem et retinere bonum ad cordis sui nutrimentum, sic in confessione debet homo dicere peccata sua, ut ejiciantur, et bona quae fecerit, tacere, ne amittantur.

[0991] Prov. 18.] namely in confession. And note that, just as in bloodletting a man ought to let out the bad blood and retain the good for the nourishment of his heart, so in confession a man ought to say his sins, that they may be cast out, and to keep silent about the good things which he has done, lest they be lost.

Bona enim in confessione dicta amittuntur per jactantiam et vanam [0993A] gloriam. Ut patet in Pharisaeo, qui bona sua recitabat per jactantiam, dicens: Jejuno bis in Sabbato, decimas do omnium quae possideo [11

[0993] Luc. 18.] . Sed publicanus non audebat oculos suos ad coelum levare, sed percutiebat pectus suum, dicens: Deus, propitius esto mihi peccatori [12

[0993] Luc. 18.] . But the publican did not dare to lift up his eyes to heaven, but was striking his breast, saying: God, be merciful to me a sinner [12

[0993] Ibid.] . Et sequitur quod, descendit hic publicanus justificatus in domum suam [13

[0993] Ibid.] . And it follows that this publican, justified, went down to his house [13

[0993] Ibid.] , scilicet per humilem confessionem, ab illo, scilicet Pharisaeo, qui propter jactantiam in peccatis suis remansit. Peccata enim, quae in vera et humili confessione manifestantur, delentur. Unde Psalmista: Dixi: Confitebor adversum me injustitiam meam Domino, et tu remisisti impietatem peccati mei [14

[0993] Ibid.] , namely by humble confession, from that one, namely the Pharisee, who because of vaunting remained in his sins. For sins which are made manifest in true and humble confession are blotted out. Hence the Psalmist: Dixi: Confitebor adversum me injustitiam meam Domino, et tu remisisti impietatem peccati mei [14

[0993] Psal. 31.] . Minutio vero phlebotomiae tribulationi comparatur. Quot enim tribulationes immittit Deus [0993B] cordi, tot ictus phlebotomiae dat ei ad purgationem ejus.

[0993] Psal. 31.] . The smallness of phlebotomy, however, is likened to tribulation. For as many tribulations as God sends into the heart [0993B], so many blows of phlebotomy He gives it for its purification.

Sed nota quod sicut ante purgationem et percussionem minutionis necesse est carnem calefieri, ad hoc ut ictus facilius sustineantur; sic cor humanum necesse est igne charitatis accendi, ad hoc ut de facili sustineat tribulationes. Unde dicit Augustinus [15

But note that just as before purification and the chastisement of diminution it is necessary that the flesh be warmed, so that the blows may be borne more easily; so likewise the human heart must necessarily be kindled by the fire of charity, that it may more readily sustain tribulations. Whence Augustine says [15

[0993] Serm. 10 De verbis Domini. ] : 'Omnia saeva et immania facilia et prope nulla facit amor.' In figura cujus descendit Spiritus sanctus super apostolos in linguis igneis [16

[0993] Serm. 10 On the words of the Lord. ]: 'Love makes all cruel and immense things easy and almost nothing.' In the figure in which the Holy Spirit descended upon the apostles in fiery tongues [16

[0993] Act. 2.] . Ex quo a Deo roborati sunt, et post ejus receptionem ibant gaudentes a conspectu concilii, quoniam digni habiti sunt pro nomine Christi contumeliam pati [17

[0993] Act. 2.] . From that time they were strengthened by God, and after its reception they went forth rejoicing from the sight of the council, because they were deemed worthy to endure contumely for the name of Christ [17

[0993] Act. 5.] ; qui ante receptionem ejus erant valde timidi. Sicut patuit in Petro, qui Dominum negavit [0993C] ad vocem unius provocantis ancillae [18

[0993] Act. 5.] ; who before his reception were very timid. As was shown in Peter, who denied the Lord [0993C] at the voice of one taunting maidservant [18

[0993] Matth. 26. ] , qui tamen post receptionem Spiritus sancti passionem crucis pro Domino toleravit libenter.

[0993] Matth. 26. ] , who, however, after the reception of the Holy Spirit bore the passion of the cross willingly for the Lord.

Secondly, the human body is purified by diminution, and this in two ways, namely by the opening of the veins and by phlebotomy. The opening of the veins is compared to confession, phlebotomy to tribulation. And note that, just as superfluous [0992D] bodily blood corrupts the veins and the vesicles of the heart, so sin, which in Scripture is called blood, corrupts and stains the soul.

Vena per quam sanguis ipse ejicitur, scilicet peccatum, est os. Unde Proverbiorum Liber: Vena vitae est os justi [9

The vein through which the very blood is cast out, namely sin, is the mouth. Whence the Book of Proverbs: Vena vitae est os justi [9

[0991] Prov. 10.] ; quia justus in principio est accusator sui [10

[0991] Prov. 10.] ; because the righteous at the beginning is an accuser of himself [10

[0991] Prov. 18.] , namely in confession. And note that, just as in bloodletting a man ought to let out the bad blood and retain the good for the nourishment of his heart, so in confession a man ought to declare his sins, that they may be cast out, and keep silent about the good things which he has done, lest they be lost.

[0993] Luc. 18.] . Sed publicanus non audebat oculos suos ad coelum levare, sed percutiebat pectus suum, dicens: Deus, propitius esto mihi peccatori [12

[0993] Luc. 18.] But the publican did not dare to lift up his eyes to heaven, but was beating his breast, saying: God, be merciful to me a sinner [12

[0993] Ibid.] . Et sequitur quod, descendit hic publicanus justificatus in domum suam [13

[0993] Ibid.] . And it follows that this publican went down justified into his own house [13

[0993] Ibid.] that is, by humble confession, from him, namely the Pharisee, who through vaunting remained in his sins. For sins which are made manifest in true and humble confession are blotted out. Hence the Psalmist: I said, I will confess my injustice to the Lord, and thou hast forgiven the impiety of my sin [14

[0993] Psal. 31.] . Minutio vero phlebotomiae tribulationi comparatur. Quot enim tribulationes immittit Deus [0993B] cordi, tot ictus phlebotomiae dat ei ad purgationem ejus.

[0993] Psalm 31.] . The smallness of phlebotomy is compared to tribulation. For as many tribulations as God sends into the heart [0993B], so many strokes of phlebotomy he gives it for its purification.

But note that just as, before the purging and the striking of diminution, it is necessary that the flesh be warmed, so that the blows may be more easily endured; likewise the human heart must necessarily be kindled by the fire of charity, so that it may more easily sustain tribulations. Whence Augustine says [15

[0993] Serm. 10 De verbis Domini.] : 'Omnia saeva et immania facilia et prope nulla facit amor.' In figura cujus descendit Spiritus sanctus super apostolos in linguis igneis [16

[0993] Act. 2.] . Ex quo a Deo roborati sunt, et post ejus receptionem ibant gaudentes a conspectu concilii, quoniam digni habiti sunt pro nomine Christi contumeliam pati [17

[0993] Act. 2.] . From that time they were strengthened by God, and after his reception they went forth rejoicing from the sight of the council, since they were deemed worthy to suffer contempt for the name of Christ [17

[0993] Act. 5.] ; qui ante receptionem ejus erant valde timidi. Sicut patuit in Petro, qui Dominum negavit [0993C] ad vocem unius provocantis ancillae [18

[0993] Act. 5.] ; who before his reception were very timid. As appeared in Peter, who denied the Lord [0993C] at the voice of one mocking maidservant [18

[0993] Matth. 26. ] , qui tamen post receptionem Spiritus sancti passionem crucis pro Domino toleravit libenter.

[0993] Matth. 26. ] , who nevertheless, after the reception of the Holy Spirit, willingly endured the passion of the cross for the Lord.

Secundus modus purgationis est quomodo metalla purgantur, ut aurum igne et ferrum lima. Primo ergo tribulatio purgat animam et puram reddit, sicut ignis aurum. Unde dicit Augustinus: Quod flagellum grano et ignis auro, quod lima ferro, hoc facit tribulatio justo.

The second mode of purification is as metals are purified, as gold by fire and iron by the file. Therefore first tribulation purges the soul and makes it pure, just as fire [does] to gold. Whence Augustine says: "What the whip to grain and fire to gold, what the file to iron, this tribulation does to the just."

Hoc est dicere, sicut ignis separat aurum ab aliis metallis, et a scoria purum reddit, sic tribulatio animam puram reddit. Unde de martyribus in Sapientia: Tanquam aurum in fornace probavit illos [19

This is to say, just as fire separates gold from other metals, and renders it pure from dross, so tribulation renders the soul pure. Hence concerning the martyrs in Wisdom: As gold in the furnace he proved them [19

[0993] Sap. 3.] . Hoc enim igne tribulationis probatus fuit Job [20

[0993] Sap. 3.] . For by this fire of tribulation Job was proved [20

[0993] Cap. 23.] , qui dicebat: Probavit me, sicut aurum quod per ignem transit. [0993D] Et nota quod inter omnia metalla aurum non pretiosius, et plumbum vilius; tamen aurum non probatur sine plumbo.

[0993] CHAPTER 23.] , who said: He proved me, as gold that passes through fire. [0993D] And note that among all metals gold is the most precious, and lead the most base; yet gold is not proved without lead.

Plumbum enim faeces auri secum trahit in fornace. Et boni, qui significantur per aurum, per malos qui significantur per plumbum, frequenter purgantur. Unde, si quaeratur, de quo deserviunt mali bonis; responderi potest, quod de eo quod deservit plumbum auro.

For lead draws the dregs of gold with it into the furnace. And the good, which are signified by gold, are often purified by the bad, which are signified by lead. Wherefore, if one asks of whom the bad minister to the good, it may be answered that they minister to that which lead ministers to gold.

Unde dicit Salomon [21

Wherefore Solomon says [21

[0993] Prov. 11.] : Stultus serviet sapienti, scilicet ipsum purgando. Sic servivit Esau Jacob, eum scilicet persequendo, de quo dicitur, Major serviet minori [22

[0993] Prov. 11.] : The fool will serve the wise, namely by purging him. Thus Esau served Jacob, him namely pursuing, of whom it is said, The elder will serve the younger [22

[0993] Gen. 25.] . [0994A] Secundo tribulatio purgat animam sicut lima ferrum, limando scilicet et clarificando. Sicut gladius qui nunquam exit de vagina sua, et cultellus qui nunquam scindit, contrahunt rubiginem; sic cor humanum sine exercitatione tribulationis contrahit rubiginem spiritualem.

[0993] Gen. 25.] .
[0994A] Secondly, tribulation cleanses the soul like a file cleans iron, by filing, namely, and by clarifying. Just as a sword that never comes out of its sheath, and a little knife that never cuts, contract rust; so the human heart, without the exercise of tribulation, contracts spiritual rust.

Unde Jeremias [23

Whence Jeremiah [23

[0993] Vulg. fertilis.] : Sterilis fuit Moab ab adolescentia sua, et requievit in faecibus suis [24

[0993] Vulg. fertilis.] : Moab was barren from his youth, and he rested in his dung [24

[0993] Jer. 48.] . Noli ergo conqueri, si Deus limet lima cor tuum ut fulgeat, et clarificetur, et gloriosum appareat, quia aliter non poteris Deum videre. Secundum illud Matthaei: Beati mundo corde, quoniam ipsi Deum videbunt [25

[0993] Jer. 48.] . Therefore do not complain if God files and polishes your heart with a file so that it may shine, be clarified, and appear glorious, for otherwise you will not be able to see God. According to that saying of Matthew: Blessed are the pure in heart, for they shall see God [25

[0993] Matth. 5.] .

[0993] Matthew 5.] .

Tertius modus purgationis qui tribulationi competit, est putatio arborum. Sicut vitis quae fit putatione ramorum superfluorum, de quo dicit Christus: [0994B] Omnem palmitem in me non ferentem fructum, tollet eum; et omnem qui fert fructum, purgabit eum ut fructum plus afferat [26

The third mode of purification which pertains to tribulation is the pruning of trees. Just as the vine which is made by the pruning of superfluous branches, of which Christ says: [0994B] Every branch in me not bearing fruit he will take away; and every one who bears fruit he will purify that it may bear more fruit [26

[0993] Joan. 15.] . Per vitem, cor humanum intelligitur, cujus humor ipsum faciens fructificare est amor. Unde quantum habet de amore, tantum habet de humore.

[0993] Joan. 15.] . By the vine is understood the human heart, whose humor, making it bring forth fruit, is love. Whence as much as it has of love, so much it has of humor.

Nam quantum humor defertur per ramos superfluos vitis vel alterius arboris, tanto minus fructificat vitis illa. Sic amor cordis quanto plus diffunditur per carnales amicos vel res temporales, tanto minus aptum est cor ejus ad fructificandum spiritualiter. Et si sapiens hortolanus putet et resecet ramos superfluos vitis vel alterius arboris, ad hoc quod vitis vel arbor magis fructificet, non est mirum si Deus, qui est cultor [0994C] humani cordis, secundum id Joannis: Pater meus agricola est [27

For just as much as sap is carried away through the superfluous branches of the vine or of another tree, so much less does that vine bear fruit. Thus the love of the heart, the more it is diffused through carnal friends or temporal things, the less fitted is his heart to bear fruit spiritually. And if a wise gardener thinks to prune and cut away the superfluous branches of the vine or of another tree, so that the vine or tree may bear more fruit, it is not strange if God, who is the cultivator [0994C] of the human heart, according to that of John: Pater meus agricola est [27

[0993] Ibid.] , resecat superfluum amorem a corde tuo, scilicet parentes et amicos carnales, sarculo mortis, quod in manu sua tenet, vel bona temporalia, ad hoc quod amor cordis tui et desiderium proprios terminos suos non excedat. Quia ipse Dominus dicit: Ego quos amo, arguo et castigo [28

[0993] Ibid.] , cut away superfluous love from your heart, namely parents and carnal friends, with the hoe of death which he holds in his hand, or temporal goods, so that the love of your heart and your desire do not exceed their proper bounds. For the Lord himself says: Ego quos amo, arguo et castigo [28

[0993] Apoc. 3.] . Et Apostolus: Flagellat autem, inquit, omnem filium quem recipit [29

[0993] Apoc. 3.] . And the Apostle: "He scourges, he says, every son whom he receives" [29]

[0993] Hebr. 12.] . Et totum hoc facit Deus, ne amor cordis tui a se elongetur, et ne diffundat se in rebus temporalibus, ubi multum oportet ponere, et inde consequi nullum bonum imo malum finem, secundum Gregorium, dicentem: 'Qui labenti innititur, necesse est ut cum labente labatur.'

[0993] Hebr. 12.] . And God does all this, so that the love of your heart may not be drawn away from him, and that it may not diffuse itself into temporal things, in which one must place much, and thence to follow no good but rather an evil end, according to Gregory, saying: 'He who leans upon one who is falling must necessarily fall with the falling one.'

Quartus modus purgationis qui tribulationi competit, [0994D] est purgatio granorum; quae fit per flagellum, ut granum exeat, et separetur a palea. Unde Augustinus, quod flagellum grano, ut supra; verbi gratia, sicut flagellum cogit granum exire de palea, sic tribulatio cogit cor humanum ab amore humano separari, quia mundus displicet cordi tribulato. Et ideo David sciens utilitatem flagelli tribulationie dicebat: Ecce ego in flagella paratus sum [30

Quartus modus purgationis qui tribulationi competit, [0994D] est the purgation of the grains; which is effected by the scourge, so that the grain may come forth and be separated from the chaff. Whence Augustine, concerning the scourge and the grain, as above; for example, just as the scourge compels the grain to go out of the chaff, so tribulation compels the human heart to be separated from human love, because the world displeases the afflicted heart. And therefore David, knowing the usefulness of the scourge for tribulation, said: Ecce ego in flagella paratus sum [30

[0993] Psal. 37.] ad sustinendum, ut cor meum purgetur. Unde dicit Augustinus: Noli conqueri de flagello tribulationis, si vis habere panem grandium, et reponi cupis in [0995A] coelo, ubi nonnisi purum granum reponetur.

[0993] Psal. 37.] to endure, so that my heart may be purified. Whence Augustine says: Do not complain of the scourge of tribulation, if you wish to have the bread of grains, and desire to be placed in [0995A] heaven, where nothing except the pure grain will be laid.

Sed, sicut contingit quod granum immaturum nec desiccatum ictu flagelli non excutitur a palea, sed magis inhaeret ei; sic cor habens humorem et affectionem carnalem flagello tribulationis nec separatur a mundo, sed magis inhaeret ei per amorem et delectationem, de quo tamen non recipit nisi tormentum et laborem: Homo enim natus est ad laborandum et avis ad volandum [31

But, just as it happens that an unripe and not dried grain by the stroke of the scourge is not shaken out of the chaff, but rather clings to it; so likewise a heart having moisture and carnal affection by the scourge of tribulation is not separated from the world, but rather clings to it through love and delight, from which however it receives nothing but torment and labor: for man is born to labor and a bird to fly [31

[0995] Job. 5.] , sicut dicitur: Nolite, inquit, diligere mundum, neque ea quae in eo sunt. Si quis diligit mundum, non est charitas Patris in eo, quoniam omne quod est in mundo [32

[0995] Job. 5.] , as it is said: Nolite, he says, diligere mundum, nor the things that are in it. If anyone loves the world, the love of the Father is not in him, because all that is in the world [32

[0995] I Joan. 2.] , etc.

[0995] 1 John 2.] , etc.

Quintus modus purgationis, qui competit tribulationi, est purgatio vini in torculari. Nam, sicut torcular premit racemos, ut pretiosus humor a faecibus [0995B] separetur; sic Deus ponit animam in torculari tribulationis, ut infirmitate corporis, vel persecutione, vel dolore de morte amicorum, seu damno bonorum temporalium; scilicet ut purget eam a faecibus malarum affectionum et peccatorum. Et ideo noli repellere torcular tribulationis, si vis reponi in cellario Christi, juxta illud: Introduxit me rex in cellam vinariam [33

Quintus mode of purification, which corresponds to tribulation, is the purging of wine in the press. For, just as the press squeezes the clusters so that the precious liquor is separated from the dregs [0995B]; so God places the soul in the press of tribulation, whether by weakness of the body, or by persecution, or by grief at the death of friends, or by loss of temporal goods; namely that He may purge it from the dregs of evil affections and of sins. And therefore do not repel the press of tribulation, if you wish to be restored in the cellar of Christ, according to that saying: He brought me into the wine-cellar [33]

[0995] Cant. 1.] . Unde dicit Augustinus quod martyres in praesenti vita ita pressi sunt, quod grossa materia corporum eorum remansit in torculari, et animae pretiosae sicut vinum pretiosum positum in cellario vitae aeternae. Noli ergo conqueri, si Deus in torculari tribulationis te reponat, cum ipse prius torcular calcaverit, sicut dicitur: Torcular calcavi [0995C] solus, et de gentibus non est vir mecum [34

[0995] Cant. 1.] Whence Augustine says that the martyrs in the present life are so pressed that the gross matter of their bodies remains in the press (torcular), and their precious souls, like precious wine, are laid up in the cellar of eternal life. Therefore do not complain if God places you in the press of tribulation, since he himself first trod the press, as it is said: Torcular calcavi [0995C] solus, et de gentibus non est vir mecum [34

[0995] Isa. 63 . Vir dicit, non mulier, quia omnes apostoli in passione sua, relicto eo, fugerunt; sed beata Maria virgo ab eo non recessit per infidelitatem, sed cum eo compassa est per compassionem. Unde promiserat ei Simeon dicens: Et tuam ipsius animam pertransibit gladius [35

[0995] Isa. 63. He says "man," not "woman," because all the apostles in his passion, having left him, fled; but the blessed Mary the Virgin did not withdraw from him through unbelief, but suffered with him through compassion. Whence Simeon had foretold to her, saying: "And a sword will pierce through your own soul" [35

[0995] Luc. 2.] .

[0995] Luke 2.] .

QUARTA tribulationis utilitas est, quod illuminet cor hominis ad cognitionem sui ipsius, in quo consistit conditionis humanae perfectio. Unde Augustinus, qui tot legerat et audierat, plus non petebat, dicens in libro Soliloquiorum: 'Noverim te.' Inquit et in libro Sapientiae: Scire te est sensus consummatus [36

QUARTA tribulationis utilitas est, quod illuminet cor hominis ad cognitionem sui ipsius, in quo consistit conditionis humanae perfectio. Whence Augustine, who had read and heard so much, sought no more, saying in the book Soliloquies: 'Noverim te.' He says also in the book of Wisdom: 'Scire te est sensus consummatus' [36

[0995] Sap. 6.] . Sicut enim videmus quod ictus virgae cogit discipulum inclinare caput, et respicere in libro, et lectionem repetere, sic tribulatio tibi [0995D] a Domino mittitur ut, mediante tribulatione, discas agnoscere tuum Creatorem. Unde dicit beatus Bernardus: 'Deus fecit se cognosci verberando, qui oblitus erat, et incognitus parcendo.' De hoc habemus exemplum de Nabuchodonosor rege superbo, quem Deus ejecit de regno suo, et fuit habitatio ejus cum feris et bestiis, et fenum sicut bos comedit; sed in fine dierum, scilicet tribulationis et poenitentiae suae, levavit oculos suos ad coelum, et sensus ejus redditus est ei [37

[0995] Sap. 6.] . For just as we see that the blow of a rod forces a pupil to bow his head, and to look back in the book, and to repeat the lesson, so tribulation is sent to you by the Lord that, through tribulation, you may learn to recognize your Creator. Hence the blessed Bernard says: 'God made himself known by scourging him who was forgetful, and spared him who was unknown.' Of this we have the example of Nebuchadnezzar, the proud king, whom God cast out of his kingdom, and his dwelling was with wild beasts and beasts, and he ate grass like an ox; but at the end of days, that is, of his tribulation and penance, he lifted up his eyes to heaven, and his understanding was restored to him [37]

[0995] Dan. 4.] . Oculos suos levat ad coelum, qui cognitionem suam ad Creatorem [0996A] suum dirigit. In hac elevatione oculorum sensus redditus est ei, qui per inclinationem ad inferiora eam perdidit.

[0995] Dan. 4.] . He lifts his eyes to heaven, who directs his knowledge to his Creator [0996A]. In this elevation of the eyes his understanding was restored to him, which by inclination toward the lower things he had lost.

Nabuchodonosor ergo ante tribulationem clauserat Creatori suo, scilicet respiciendo ad terrena, post tribulationem levavit oculos suos ad coelum, ubi erat ille qui eum verberavit, quia Deus vult quod tribulati ad ipsum vertant facies suas. Considera ergo, o anima, quia mos amantium est mittere litteras ad se invicem, et in memoriam revocare grata et mutua beneficia, et timere ne oblivioni dentur. Idcirco amator tuus Jesus Christus immittit tibi tribulationes, qui forte omnino oblitus exstiterat, dum in prosperitate vixeras, sicut pincerna Pharaonis in prosperitate positus oblitus est Joseph interpretis sui [38

Nebuchadnezzar therefore before tribulation had shut himself off from his Creator, namely by looking to earthly things; after tribulation he lifted his eyes to heaven, where was he who had scourged him, for God wills that the afflicted turn their faces to him. Consider therefore, O soul, that the custom of lovers is to send letters to one another, and to recall into memory pleasant and mutual benefits, and to fear lest they be given to oblivion. Wherefore your lover Jesus Christ sends you tribulations, who perhaps had been altogether forgotten while you lived in prosperity, just as Pharaoh’s cupbearer, placed in prosperity, forgot Joseph his interpreter [38

[0995] Gen. 40.] . Considera [0996B] ergo quod Jesus ipse cicatrices vulnerum, quae pro te sustinuit, in memoriam tui retinuit; ac si nodus in corrigia fieret ad memoriam alicujus rei retinendam. Unde ipse dicit: Non obliviscar tui; in manibus meis descripsi te [39

[0995] Isa. 49.] , quando scilicet expandi in cruce pro amore tuo. Si ergo cicatrices vulnerum ad memoriam retinuit Christus, noli irasci, si tribulationes tibi immittit ad memoriam sui retinendam; quia quot tribulationes habes, tot nuntios mittit tibi ad memoriam sui revocantes.

[0995] Isa. 49.] when, namely, I was outstretched on the cross for your love. If therefore Christ retained the scars of the wounds as a reminder of you, do not be angry if he sends tribulations upon you to keep the memory of himself; for as many tribulations as you have, so many messengers he sends to you, calling you back to his remembrance.

Noli ergo monitores bonos repellere, quia dicitur quod multum valet monitor bonus in civitate. Sed posses dicere quod tribulationes ad hanc memoriam sui faciendam non sunt necessariae, quia Deus beneficia [0996C] dando, admonet sufficienter, sicut dicit Augustinus, quod beneficia Dei nil aliud sunt, quam admonitiones veniendi ad eum. Sufficiat ergo illi quod monitiones facit dando beneficia, quia talis monitio deceat magis Deum quam alia, quae fit per verbera.

Therefore do not repel good admonishers, for it is said that a good monitor has great power in the city. But you might say that tribulations are not necessary for making this remembrance of him, for God, by giving benefits [0996C], admonishes sufficiently, as Augustine says, that the benefits of God are nothing else than admonitions to come to him. Let it therefore suffice that he admonishes by giving benefits, for such a admonition befits God more than another which is made by scourges.

Ad hoc responderi potest quod, quamvis beneficia te revocent ad cognitionem sui, tamen aliquando amor inordinatus inhaeret ipsis beneficiis temporalibus, et datur oblivioni Creator, qui est summum bonum et incommutabile, dans bona aeterna. Unde Deus conqueritur de talibus, dicens: Extendi manus meas, scilicet beneficia largiendo, et non erat qui aspiceret [40

To this it can be answered that, although benefits recall you to knowledge of him, nevertheless sometimes an inordered love clings to the temporal benefits themselves, and the Creator, who is the highest good and immutable, is given over to oblivion, while he gives eternal goods. Hence God laments about such things, saying: “I stretched out my hands,” that is, by bestowing benefits, “and there was no one to look” [40

[0995] Prov. 1.] . Non dicit, non fuit qui acciperet, quia multi libenter accipiunt, pauci vero respiciunt; nam a majori ad minorem omnes diligunt munera, [0996D] sequuntur retributiones. Sed posses dicere, licet conveniens sit quod Deus corda dura et indisciplinata, quae ad eum non convertuntur per beneficia, revocet per tribulationes, tamen conveniens non est bonos, qui largitorem suum per beneficia recognoscunt, taliter revocare.

[0995] Prov. 1.] He does not say "there was none to receive," because many receive gladly, but few truly look back; for from greater to lesser all love gifts, and retributions follow. [0996D] But you might say, although it is fitting that God recall hard and undisciplined hearts, which are not turned to him by benefits, by tribulations, nevertheless it is not fitting to recall the good, who recognize their bestower through benefits, in such a manner.

Ad hoc dici potest, quod licet cor bonum per delectamentum naturale in beneficiis recognoscat suum largitorem, tamen ad perfectam cognitionem Dei non perveniet sine probante tribulatione. Unde dicitur: Qualia scit vir, qui non est tentatus, in multis expertus multa [0997A] recognoscit [41

To this it may be said that, although a good heart by natural delectation in benefits recognizes its giver, yet it will not attain to the perfect knowledge of God without proving tribulation. Hence it is said: What does a man know who is not tempted? Having been experienced in many things he recognizes many [0997A] [41

[0997] Eccli. 34.] . Sed vide quod Deus revocavit Salomonem ad cognitionem suam munera largiendo, Job vero sua conferendo et adversa inferendo. Sed tribulationes duxerunt eum ad perfectionem, munera vero Salomonem ad stultitiam et perditionem.

[0997] Eccli. 34.] . But see that God recalled Solomon to the knowledge of himself by lavishing gifts, while Job (was recalled) by taking away his own and by inflicting adversities. But tribulations led him to perfection, whereas gifts led Solomon to folly and perdition.

Si ergo Salomon tanta scientia praeditus, suis illecebris in prosperitate Dei cognitionem amisit, non sis securus quod tu in ea Dei cognitionem diu valeas retinere. Sustine ergo patienter et libenter tribulationem, ut possis venire ad Dei cognitionem. Et si per magnitudinem tribulationis desolare, in hoc consolare, quod ad majorem coronam major tribulatio te faciat pervenire.

If therefore Salomon, endowed with such great knowledge, by his own allurements in prosperity lost the knowledge of God, do not be secure that you will long be able to retain the knowledge of God in prosperity. Endure therefore patiently and willingly the tribulation, so that you may come to the knowledge of God. And if by the greatness of the tribulation you are desolate, console yourself in this: that a greater tribulation may lead you to a greater crown.

Dicto quomodo tribulationes revocant cor ad cognitionem Creatoris, [0997B] modo dicendum est qualiter revocant ad cognitionem sui ipsius. Cor enim, quod gaudium mundanum elongavit a se ipso, non potest recognoscere se ipsum. Unde, in persona talium David dicit: Et lumen oculorum meorum, et ipsum non est mecum [42

Having said how tribulations recall the heart to the knowledge of the Creator, [0997B] now it must be said how they recall it to the knowledge of itself. For the heart, which has driven worldly joy away from itself, cannot recognize itself. Whence, in the person of such a one David says: Et lumen oculorum meorum, et ipsum non est mecum [42

[0997] Psal. 37.] . Vae ei qui lucernam cognitionis suae expendit in cognitionem extraneorum, et in sui cognitionem nihil reservat! Sed quomodo se cognosceret, qui secum non est?

[0997] Psal. 37.] . Woe to him who spends the lamp of his knowledge on the knowledge of strangers, and reserves nothing for the knowledge of himself! But how would he know himself, who is not with himself?

Prosperitas enim mundana tanto plus animam a se ipso elongat, quanto plus eam insequitur et diligit. Sed sicut obsessus vel percussus per violentiam inimicorum cogitur reverti ad se ipsum, et quanto plures habes adversitates, tanto potiores habet exitus ad eundum a se ipso. Felix est ergo adversitas, quae te reddit tibi, [0997C] et in proprium hospitium te facit reverti.

For worldly prosperity draws the soul away from itself all the more, the more it pursues and dotes upon it. But just as one besieged or struck by the violence of enemies is compelled to turn back to himself, and the more adversities you have, the more potent are the means for returning to yourself. Therefore blessed is the adversity which restores you to yourself, [0997C] and makes you return into your proper dwelling.

Unde in Exodo [43

Whence in Exodus [43

[0997] Cap. 16.] : Maneat unusquisque apud seipsum hoc, est se cognoscat, ut sibi ipse intendat, et a se ipso per inordinatum amorem non recedat; nam domus in qua nemo habitat cito annihilatur; ita cor, quod non virtuose inhabitatur, ad vastationem et ad nihilum deducitur. Vae cordi quod ad similitudinem joculatoris vagos et verecundos morcellos extra domum suam transglutit, et quanto plus in alieno hospitio cantat, tanto plus in hospitio proprio invenit quod defleat!

[0997] Cap. 16.] : Let each one remain with himself, that is, know himself, so that he may direct himself to himself, and not depart from himself through inordinate love; for a house in which no one dwells is quickly annihilated; thus the heart, which is not virtuously inhabited, is led to devastation and to nothing. Woe to the heart which, like the mimic, swallows wandering and bashful morsels outside its house, and the more it sings in a foreign lodging, the more in its own dwelling it finds something to weep for!

Sicque quanto plus cor in mundanis delectatur, tanto minus in se invenit unde consoletur. Tribulatio ergo cordi mittitur, ut illud a gaudiis mundanis cogat reverti ad se ipsum, sicut joculator tandem cogitur ad suam domum, [0997D] reverti et remanere reversus; et sicut columba, cum non invenit ubi requiesceret pes ejus, reversa est ad Noe in arcam [44

And so, the more the heart delights in worldly things, the less it finds within itself by which to console itself. Tribulation therefore is sent to the heart, so that it may force the heart, away from worldly joys, to return to itself, just as the jester at last is compelled to return to his own house, [0997D] to return and, having returned, to remain; and as the dove, when she did not find where her foot might rest, returned to Noah into the ark [44

[0997] Gen. 8.] . Noe Christum significat, arca Noe requies mentis intelligitur. Quando enim humanum cor non invenit exterius in quo amor ejus requiescat, tunc ad se revertitur.

[0997] Gen. 8.] . Noah signifies Christ, and Noah’s ark is understood as the repose of the mind. For when the human heart does not find externally that in which its love may repose, then it returns to itself.

Per pedem columbae, amor cordis intelligitur. Tunc enim columba non invenit ubi requiescat pes ejus, quando cor humanum non ponit amorem suum in aliquo terreno, et tunc revertitur ad se ipsum, et dicit cum Psalmista: Convertere, anima mea, in requiem [0998A] tuam [45

By the foot of the dove is understood the love of the heart. For then the dove finds not where her foot may rest, when the human heart places not its love in anything earthly, and then it returns to itself, and says with the Psalmist: Convertere, anima mea, in requiem tuam [0998A] [45]

[0997] Psal. 114.] . Et in Canticis canticorum dicit Dominus ad animam peccatricem quae cor suum evagare permisit in mundanis: Revertere, revertere, Sunamitis, revertere, revertere, ut intueamur te [46

[0997] Psal. 114.] . And in the Song of Songs the Lord says to the sinful soul which has allowed its heart to wander in worldly things: Return, return, O Shunammite, return, return, that we may behold you [46

[0997] Cant. 6.] ; ego scilicet et tu: tu intuearis te oculo conscientiae, ego vero te intuear oculo misericordiae. Sustine, o anima Christiana, per tribulationes te revocari ad te et ad Deum, quem prosperitas mundana elongaverat ab utroque; et maxime quia tribulationes ligant et constringunt te Creatori tuo, quem mala mundi libertas solverat et fecerat per insolentias evolare.

[0997] Cant. 6.] ; I, certainly, and you: you should behold yourself with the eye of conscience, and I, however, will behold you with the eye of mercy. Endure, O Christian soul, to be recalled by tribulations to yourself and to God, whom worldly prosperity had drawn away from both; and especially because tribulations bind and constrain you to your Creator, whom the evil liberty of the world had loosened and caused to fly off through insolences.

Unde dicebat Job [47

Whereupon Job said [47

[0997] Cap. 36.] , qui in talibus expertus erat: Si accinctus fuero stimulo paupertatis, indicabit eis opera eorum. Et nota quod non vocat hic paupertatem rerum temporalium carentiam, sed defectum [0998B] solatii temporalis, qui in divitiis temporalibus consistit.

[0997] CHAPTER 36.] , who in such matters had been experienced: If I am girded with the sting of poverty, he will make known to them their works. And note that he does not here call poverty the lack of temporal things, but the defect [0998B] of temporal consolation, which consists in temporal riches.

Unde habetur juxta illud Ecclesiastici: Est pauper cum in multis desit. Stimuli paupertatis vocantur omnes tribulationes, quae a Deo mittuntur ad restringendum cor a solatiis mundi. Hi sunt stimuli vel funiculi Adae parentis nostri primi, qui ad nos jure haereditario pertinent, per quos Deus multos quasi violenter ad se trahit.

Hence is taken, alongside that of Ecclesiasticus: "He is poor who lacks in many things." The goads of poverty are called all tribulations which God sends to restrain the heart from the consolations of the world. These are the goads or cords of Adam our first parent, which pertain to us by hereditary right, through which God draws many to himself, as it were, by violence.

De hoc dicitur in Osee [48

Of this it is said in Hosea [48

[0997] Cap. 11.] : In funiculis Adam, id est in tribulationibus, traham vos in vinculis charitatis, hoc est ex charitate missis. Unde dicit Bernardus [49

[0997] Cap. 11.] : In the cords of Adam, that is, in tribulations, I will draw you in the bonds of charity, that is, sent by charity. Whence Bernard says [49

[0997] Serm. 21 in Cant.] : 'Trahimur cum tribulationibus exercemur.' Noli ergo, o anima quae vinculis es astricta, aestimare te vivificatam, nec putes illos, qui non stringuntur, esse in vera libertate, quibus conceditur omne illud [0998C] quod appetunt; sicut enim nec infirmum putates esse in bono statu, nec in bona spe sanandi, si omnia quae appeteret, ei concederentur a medico, quia de ejus sanitate desperando dicit: 'Detur quidquid vult.' Hoc enim est certissimum signum mortis ejus. Ex quo patet quod libertas mundana non est nisi argumentum ac signum pereundi.

[0997] Sermon 21 on Canticles: 'We are drawn and are exercised with tribulations.' Do not therefore, O soul bound in chains, reckon yourself vivified, nor think those who are not constrained to be in true liberty, to whom all that they desire is granted; for just as you would neither deem a sick man to be in good condition, nor in a good hope of healing, if all that he could crave were granted him by a physician, because, despairing of his health, he says: 'Let whatever he wants be given,' [0998C] — for this is the most certain sign of his death — from which it is clear that worldly liberty is nothing but an argument and sign of perishing.

Unde quanto liberius sine tribulatione miseri implent quod volunt, tanto citius ad inferna descendunt. Si vis ergo Deum habere propitium, sustine te stringi vinculis tribulationis, quae a Deo veniunt et ad Deum trahunt. Unde ad Ezechielem dicit Dominus: Ecce dedi vincula mea super te [50

Wherefore, the more freely the wretched fulfill what they will without tribulation, the more quickly they descend to the infernal places. If therefore you wish to have God propitious, endure to be bound by the bonds of tribulation, which come from God and draw toward God. Wherefore the Lord says to Ezekiel: Behold, I have given my bonds upon you [50

[0997] Ezech. 3.] . Et per hoc datur intelligi quod vincula tribulationis sunt dona Dei. Ex praemissis patet quod tribulationes [0998D] sunt vincula Christo animam ligantia, et quanto tribulatio est vehementior, tanto fortius animam stringit Deo.

[0997] Ezech. 3.] And by this it is given to be understood that the bonds of tribulation are gifts of God. From the foregoing it is clear that tribulations [0998D] are bonds binding the soul to Christ, and the more vehement the tribulation, the more strongly it binds the soul to God.

QUINTA utilitas tribulationis est, quod accelerat iter tuum ad Deum. Unde quot tribulationes habuisti, tot nuntios misit tibi Deus, ut ad ipsum festinares nec in via tardares. Et vide quam prava sunt, quae cor pravum retardant ne homines festinent ad Deum.

FIFTH the benefit of tribulation is that it quickens your journey to God. Hence, as many tribulations as you have had, so many messengers has God sent you, that you may hasten to him and not tarry on the way. And see how perverse are those things which delay the perverse heart, so that men do not hurry to God.

Cum ergo tribulatio auferat delectationem et amorem in rebus transitoriis, quae retardant hominem ire ad Deum festinanter; unde Gregorius: [0999A] 'Mala quae hic nos comprimunt, nos ire ad Deum compellunt:' noli ergo parvum aestimare beneficium tribulationis, quae a gravi carcere te liberavit, et accelerat iter tuum ad regnum coeli. Juxta illud Ecclesiastis: De carcere catenisque quis introducitur ad regnum [51

Cum ergo tribulatio auferat delectationem et amorem in rebus transitoriis, quae retardant hominem ire ad Deum festinanter; whence Gregory: [0999A] 'Mala quae hic nos comprimunt, nos ire ad Deum compellunt:' therefore do not esteem lightly the benefit of tribulation, which has freed you from a heavy prison, and accelerates your journey to the kingdom of heaven. Juxta illud Ecclesiastis: De carcere catenisque quis introducitur ad regnum [51]

[0999] Eccle. 4.] . Carcer vocatur ibi quidquid cor inordinate diligit in hoc mundo. Vincula quibus ligatur, sunt affectiones pravae.

[0999] Eccle. 4.] . Prison is called there whatever the heart inordinately loves in this world. The bonds by which it is bound are perverse affections.

Et quanto amor est major, tanto carcer est profundior. De hoc carcere Deus te ducit per tribulationem, quando rem inordinate amatam vel inposterum amandam tibi aufert, vel contrariam tibi facit eam. Quod significatum est, ubi dicitur quod Petrus servabatur in carcere Herodis; et sequitur, quod angelus Domini ei astitit, percussoque latere Petri, excitavit [0999B] eum, dicens: Surge velociter [52

And the greater the love, the deeper the prison. From this prison God leads you by tribulation, when He takes from you something loved inordinately, or something to be loved hereafter, or makes it adverse to you. This is signified where it is said that Peter was kept in Herod’s prison; and it follows that the angel of the Lord stood by him, and, having struck Peter’s side, roused [0999B] him, saying: Rise quickly [52]

[0999] Act. 12.] . Per latus intelligitur frater tuus, qui de eodem latere exivit de quo tu, vel omnes generaliter illi, qui de cognatione vel affinitate tibi sunt juncti. Quando ergo ille, qui jure naturali deberet esse amicus tibi, est contrarius, vel morte subtrahitur, intellige te percussum latere ad hoc quod de carcere exeas, et cor tuum in solo Deus ponas, qui deficere non potest.

[0999] Act. 12.] . By the side is understood your brother, who went out from the same side from which you did, or all those generally who are joined to you by kinship or affinity. Therefore when he, who by natural right ought to be a friend to you, is contrary, or is removed by death, understand yourself smitten on the side so that you may come forth from the prison, and place your heart in God alone, who cannot fail.

Sed considera quod Petrus non conqueritur de ictu in latere, per quem liberabatur a carcere; sic tu conqueri non debes de tribulatione, quae te ab amore mundano malo vel falso sanat et liberat. Et si forte ictus tribulationis difficilis est tibi sustineri, respice Christum, qui pro te vulneratus erat in latere, et [0999C] tunc facilius sustinebis. Sicut bonus miles, quando videt vulnera domini sui, non sentit sua.

But consider that Peter does not complain of the stroke in the side by which he was freed from prison; so you ought not to complain of tribulation, which heals and frees you from worldly love, evil or false. And if perchance the blow of tribulation is hard for you to sustain, look to Christ, who for you was wounded in the side, and [0999C] then you will sustain it more easily. Like a good miles, when he sees the wounds of his lord, does not feel his own.

Noli ergo repellere nuntios Domini, qui te ad Dominum revocat et festinare cogunt; quia, qui repellit nuntium, repellit Dominum. Tunc enim nuntius repellitur, quando cor per impatientiam tribulationi contradicit. Et nota quod tribulatio duo facit, scilicet affligit animam ipsam purgando et purgat affligendo.

Therefore do not repel the messengers of the Lord, who recall you to the Lord and urge you to hasten; for he who repels the messenger repels the Lord. For the messenger is repelled when the heart, through impatience, contradicts the tribulation. And note that tribulation does two things, namely it afflicts the soul itself by purging, and it purges by afflicting.

Sed quando cor cum rebellione recipit tribulationem, ab afflictione non recipit tribulatus purgationem. Unde talis amaritudinem tribulationis accipit, et ejusdem perdit utilitatem, et tamen velit nolit, oportet eum sustinere tribulationem.

But when the heart receives tribulation with rebellion, it does not receive from the affliction the purgation of being tribulated. Whence such a one takes on the bitterness of tribulation, and loses the utility of the same, and yet whether he wills it or not, he must endure tribulation.

SEXTA utilitas tribulationis est, quod datur ad solutionem debitorum quibus obligaris Deo, quae non [0999D] potes effugere; nec aliquid de debito auferre seu celare. Haec debita sunt poenae, quae debentur pro peccatis quae fecisti. Et licet pro peccatis mortalibus poena aeterna debeatur, per contritionem et confessionem illa poena aeterna mutatur in poenam temporalem, ita et poenae istae temporales per jejunia et tribulationes diminuuntur, et aliquando totaliter relaxantur, et maxime per tribulationes.

SEXTA The benefit of tribulation is that it is given for the payment of the debts by which you are bound to God, which you cannot [0999D] escape; nor can you take away or hide anything of the debt. These debts are penalties which are owed for the sins that you have committed. And although for mortal sins the eternal penalty is due, by contrition and confession that eternal penalty is changed into a temporal penalty, and likewise those temporal penalties are diminished by fasts and tribulations, and sometimes wholly released, and above all by tribulations.

Unde quidquid pro Deo sustineas, illud a Deo in solutionem tui debiti computatur. Et sicut dispensator regis quando reddit rationem de receptis sui domini, computat et jactat cum denariis plumbeis vel cupreis [1000A] recepta, et aliquando in fine eomputationis suae unus denarius plumbeus vel cupreus valet vel significat centum marcas auri vel argenti, qui in se est parvi valoris; sic tribulatio unius horae in praesenti cum patientia recepta, liberat a tribulatione inferni, quae est gravissima et est aeterna. Exemplum habetur in latrone qui a dextra Christi suspensus fuit, qui, cum tormentum crucis pro suis malis sustineret, et ad aliam poenam inferni esset obligatus, contritionem tamen habens de malis suis in illa hora convertit se ad Dominum, dicens: Memento mei dum veneris in regnum tuum; et statim ab omni delicto et debito absolutus est et liberatus; quia meruit audire illam vocem suavissimam: Amen dico tibi quia hodie mecum eris in paradiso [53

Therefore whatever you endure for God, that is by God counted toward the payment of your debt. And just as the steward of a king, when he renders an account of his lord’s receipts, computes and tallies what was received with leaden or copper denarii [1000A], and sometimes at the end of his accounting one leaden or copper denarius is worth or signifies a hundred marks of gold or silver, which in itself is of little value; so the tribulation of one hour endured with patience in the present frees from the tribulation of hell, which is most grievous and is eternal. An example is had in the thief who was suspended at the right hand of Christ, who, while he suffered the torment of the cross for his evils, and was bound to another punishment of hell, nevertheless having contrition for his evils in that hour turned to the Lord, saying: Remember me when you come into your kingdom; and straightaway he was absolved and delivered from every fault and debt; for he deserved to hear that most sweet voice: Amen I say to you, today you will be with me in paradise [53

[0999] Luc. 23.] . Vae ei [1000B] qui in hac vita nihil solvit, sed peccatum super peccatum addit; de quo dicitur in Psalmo: Mutuabitur peccator, et non solvet [54

[0999] Luc. 23.] . Woe to him [1000B] who in this life pays nothing, but adds sin upon sin; of whom it is said in the Psalm: The sinner shall borrow, and shall not pay [54

[0999] Psal. 36.] ! Vae ei qui de largis et prodigis expensis quae fecit, cogitur ad aequissimam computationem devenire! Talis enim, qui vixit semper sine computatione, meretur quod in inferno semper poenas solvat sine alicujus debiti relaxatione.

[0999] Psal. 36.] ! Woe to him who, on account of the lavish and prodigal expenditures he has made, is forced to come to the most exact computation! For such a one, who lived always without computation, deserves that in hell he always pay penalties without any relaxation of his debt.

Ibi flebunt multi mercatores, qui in praesenti rident, et gaudent de varietate solatiorum temporalium. Hoc significatum est in Apocalypsi [55

There many merchants will weep, who in the present laugh, and rejoice at the variety of temporal consolations. This is signified in the Apocalypse [55

[0999] Cap. 18.] , ubi dicitur: Mercatores terrae flebunt. Per mercatores terrae intelliguntur illi qui cogitationem suam et amorem suum posuerunt in terrenis, qui amare flebunt, quia mercaturam suam malam omnibus [1000C] Deus ostendit.

[0999] CHAPTER 18.] , where it is said: The merchants of the earth will weep. By “merchants of the earth” are understood those who have set their thought and their love on earthly things, who will weep, because God has revealed their evil trade to all [1000C].

Sed mercatores coeli ridebunt, cum videbunt quod gloriam paradisi pro modica tribulatione adepti sunt. Quod significatum est ubi dicitur: Est qui multum redimat modico pretio [56

But the merchants of heaven will laugh, when they see that they have obtained the glory of paradise for a slight tribulation. Which is signified where it is said: There is one who redeems much for a small price [56

[0999] Eccli. 20.] . Istud modicum pretium est sufferentia tribulationis vitae praesentis, quam Deus recipit pro magno debito. Quia secundum vulgare proverbium: 'De malo debitore recipitur fenum vel avena.' Et si forte in nullo debito tenearis pro mortali peccato seu veniali, a quo te liberet tribulatio, tamen praeservat te a contractione sive commissione delicti; quoniam secundum Gregorium: 'Multa sunt innocentia quae cito innocentiam suam perderent, nisi tribulationes ea praeservarent,' etc.

[0999] Eccli. 20.] This small price is the endurance of the tribulation of present life, which God accepts for a great debt. For according to the common proverb: 'From the bad debtor are received hay or oats.' And if perhaps you are held in no debt for a mortal sin or a venial one, from which tribulation would free you, yet it preserves you beforehand from the contracting or commission of sin; for according to Gregory: 'Many are the innocences which would soon lose their innocence, unless tribulations preserved them,' etc.

Tunc ergo, o anima, quae te sentis obligari debitis, vel times solutionem [1000D] futuram, patienter sustine hujus mundi tribulationem; quandiu habes tempus tuum pro obligatione debitorum, in quibus Deo teneris solvere. Nam omnes tribulationes vitae praesentis tribulationi unius horae quae in futuro est, vix valent comparari. Similiter si omnes tribulationes mundi essent simul positae, non essent dignae ad adipiscendum paradisi gloriam, dicente Apostolo: Non sunt condignae passiones hujus temporis ad futuram gloriam, quae revelabitur in nobis [57

Then therefore, O soul, who perceivest thyself to be bound by debts, or fearest the future payment [1000D], patiently endure the tribulation of this world; so long as thou hast thy time for the discharge of the debts by which thou art held to pay God. For all the tribulations of present life are hardly able to be compared with the tribulation of one hour which is in the future. Likewise, if all the tribulations of the world were placed together, they would not be worthy to obtain the glory of paradise, the Apostle saying: The sufferings of this present time are not worthy to be compared with the future glory which shall be revealed in us [57

[0999] Rom. 8.] .

[0999] Romans 8.] .

SEPTIMA utilitas tribulationis est quod dilatat cor hominis ad receptionem gloriae et gratiae Dei. Quia [1001A] sicut malleus aurifabri dilatat aurum vel argentum frequenti percussione ad faciendum vas pretiosum; sic Deus fabricator totius creaturae ordinavit tribulationem ad cordis dilatationem, ad reponenda dona gratiae. De hac tribulatione dicit Psalmista: In tribulatione dilatasti cor meum [58

SEVENTH. The usefulness of tribulation is that it widens the heart of man to the reception of the glory and grace of God. For [1001A] just as the hammer of the goldsmith widens gold or silver by frequent striking to make a precious vessel; so God, the Creator of all creation, ordained tribulation for the dilatation of the heart, to receive the gifts of grace. Of this tribulation the Psalmist says: In tribulatione dilatasti cor meum [58

[1001] Psal. 4.] . Sustine ergo tribulationis ictus, quia quanto dilatatur cor tuum in plus sustinendo, tanto plura spiritualia dona in te reponet Deus. Considera quod quanto metallum est pretiosius, tanto est ductilius et magis obediens ictibus mallei; sic cor pretiosum et mite majorem habet in tribulatione patientiam.

[1001] Psal. 4.] . Endure therefore the strokes of tribulation, for by how much your heart is enlarged the more by enduring, by so much will God place more spiritual gifts in you. Consider that by how much a metal is more precious, by so much it is more ductile and more obedient to the blows of the hammer; thus a precious and gentle heart has greater patience in tribulation.

Et licet ictus mallei, tribulationis scilicet, te dure affligant, in hoc tamen consolare, quod Deus aurifaber tenet in manu sua malleum tribulationis, qui bene novit ictum suum [1001B] secundum possibilitatem recipientis materiae moderari. Noli ergo esse sicut metallum in massa, sine extensione, sicut sunt corda dura et indisciplinata, in quibus locum non invenit tribulatio vel disciplina. Similiter noli esse sicut sartago vetus, quae prae vetustate sub ictu frangitur, et pro una fractura veteri multas recipit novas; sic durum cor et impatiens in tribulatione auget damnum suum.

And although the blows of the hammer, that is, of tribulation, may afflict you harshly, yet take comfort in this: that God the goldsmith holds the hammer of tribulation in his hand, who well knows how to moderate his blow [1001B] according to the capacity of the receiving material. Therefore do not be like metal in a mass, without expansion, as are hard and undisciplined hearts, in which tribulation or discipline finds no place. Likewise do not be like an old pan, which from age breaks under a blow, and for one fracture the old thing receives many new ones; thus a hard and impatient heart increases its own damage in tribulation.

Sustine ergo hilariter tribulationem cor tuum dilatantem. Ad hoc te invitat Sapiens dicens: Sustine sustentationes Dei, conjungendo te Deo; et sustine ut crescat in novissimo vita tua [59

Therefore endure cheerfully the tribulation that dilates your heart. To this the Wise invites you, saying: "Sustain the sustenances of God, joining yourself to God"; and endure so that in the last your life may grow [59

[1001] Eccli. 2.] . Quasi diceret: Sustine patienter et libenter tribulationes hujus mundi pro Deo, qui pro te multa sustinuit; et redde ei vicem hujus servitii. Conjungere Deo et sustine; ac si diceret: [1001C] Sociare Deo, et quidquid tibi imposuerit sustine, et scito quia non ultra possibilitatem te onerabit.

[1001] Eccli. 2.] . As if to say: Bear patiently and willingly the tribulations of this world for God, who endured many things for you; and repay him in turn for this service. Be joined to God and endure; and as if to say: [1001C] Associate yourself with God, and whatever he lays upon you endure, and know that he will not burden you beyond the possibility of your capacity.

Unde Apostolus: Fidelis est Deus, qui non permittit vos tentari ultra id quod ferre potestis [60

Whence the Apostle: God is faithful, who will not allow you to be tempted beyond that which you are able to bear [60

[1001] I Cor. 10.] . Sustine ergo libenter modis praedictis, ut crescat in novissimis vita tua, quia per hoc vives in aeteruum in gloria.

[1001] I Cor. 10.] . Therefore endure willingly in the modes aforesaid, so that your life may grow in the last things, for by this you will live for ever in glory.

OCTAVA utilitas tribulationis est, quod Deus excludendo terrena solatia quae sunt inferius, cogit quaerere coelestia, quae sunt superius. Sicut terrenus dominus, qui vult vendere vinum suum, prohibet ne aliquis audeat tabernam suam aperire, donec vendiderit vinum suum; sic Deus aliquando excludit solatia terrena, ut conferat coelestia, quae sunt [1001D] sua. Hoc significatum est in Joele, ubi dicitur: Bestiae agri quasi area sitiens suspexerunt te, quoniam exsiccati sunt fontes aquarum [61

EIGHTH. The benefit of tribulation is that God, by excluding earthly consolations which are below, compels one to seek the heavenly which are above. Just as an earthly master, who wishes to sell his wine, forbids anyone to dare to open his shop until he has sold his wine; so God sometimes excludes earthly comforts, that He may bestow the heavenly, which are [1001D] His. This is signified in Joel, where it is said: "The beasts of the field, as from a thirsty threshing‑floor, looked up to you, because the fountains of waters are dried up" [61]

[1001] Joel. 1.] . Bestias agri appellat affectiones et desideria carnalia. Fontes aquarum vocat mundana solatia; quando ergo siccantur fontes aquarum, id est quando deficiunt solatia mundana in adversitatibus, tunc cogitur cor respicere superius et quaerere largitorem solatiorum et praemiorum coelestium; unde tanto est Dominus corde benignior, quanto cor in exterioribus majores reperit amaritudines.

[1001] Joel. 1.] He calls the beasts of the field the affections and carnal desires. He calls the springs of waters the worldly consolations; therefore when the springs of waters are dried up, that is, when worldly consolations fail in adversities, then the heart is compelled to look upward and seek the giver of consolations and of heavenly rewards; whence the Lord is all the more gracious to the heart, in proportion as the heart finds greater bitterness in outward things.

Sed posses dicere: De hoc non contristor, quia taberna solatiorum mundanorum non est mihi aperta, sed de hoc quod taberna [1002A] solatiorum supernorum est mihi clausa, quia nec inferius nec superius invenio solatium. Ad hoc respondetur quod per hoc quod solatia mundana interdicta tibi sunt, non habebis coelestia, nisi prius redieris ad cor tuum desiderando et quaerendo Deum et superna. Vult enim Deus hoc, quia majus meritum consistit in desiderando et quaerendo Dominum, quam delectando totaliter in ipso et propter ipsum.

But you might say: I am not saddened by this, because the shop of worldly consolations is not open to me, but I am saddened by this — that the shop [1002A] of heavenly consolations is closed to me, since I find no consolation neither below nor above. To this it is answered that by reason of the worldly consolations being forbidden to you, you will not have the heavenly ones unless first you return to your heart by desiring and seeking God and the things above. For God wills this, because there is greater merit in desiring and seeking the Lord than in delighting wholly in Him and for His sake.

Similiter quanto ferventius eum desideraveris et quaesieris, tanto majus solatium tibi conferetur, et majorem in eo invenies dulcedinem, sicut famelico sapit aliquid melius quam non famelico; et scies quod non diu differenter coelestia solatia, si per tribulationem fuerint exclusa terrena, si ardenter petieris et quaesieris, licet videntur [1002B] differri, sicut dicit Salomon: Desiderium suum justo dabit [62

Similarly, the more fervently you desire and seek him, the greater consolation will be granted to you, and you will find in it a greater sweetness, just as something tastes better to the hungry than to the not-hungry; and know that heavenly consolations will not long be delayed, if earthly ones have been excluded through tribulation, provided you have ardently asked and sought, although they seem [1002B] to be deferred, as Solomon says: Desiderium suum justo dabit [62

[1001] Prov. 10.] .

[1001] Proverbs 10.] .

NONA utilitas tribulationis est, quod te ponit in memoriam Dei. Nam per tribulationes ipse te revocat in memoriam sui. Et quanto major est tribulatio, tanto plus imprimeris in memoriam Dei.

NINTH benefit of tribulation is, that it places you in the remembrance of God. For through tribulations he himself recalls you to his remembrance. And the greater the tribulation, the more you will be impressed upon the remembrance of God.

Non quia Deus alicujus obliviscatur qui omnia videt, sed quia Scriptura dicit Deum oblivisci hominem, cui non dat succursum, tribulatum ipsum consolando spiritualiter et gratiam augendo. Si ergo, o anima, vis reponi in memoriam Dei, in cujus memoria est salus tua, et in cujus oblivione consistit damnatio tua, disce patienter sustinere adversa, et sic sustinendo intime de Deo cogita, et ipse versa vice cogitabit de te, sicut amicus de amico suo afflicto [1002C] frequentius cogitat, quam si esset sine afflictione. Si ergo, o anima, sentis te desolatam ex tribulatione, consolare, quia ipsa tribulatio ponit te in Dei memoriam, et memoria Dei plus valet tibi quam omne quod posset tibi auferre tribulatio.

Not that God forgets anyone who sees all things, but because Scripture says that God forgets a man to whom he does not give succour, the tribulated one being comforted spiritually and grace increased. If therefore, O anima, you wish to be restored into the memory of God, in whose memory is your salvation, and in whose oblivion your damnation consists, learn to endure adversities patiently, and thus enduring think inwardly of God, and he, in turn, will think of you, just as a friend thinks of his afflicted friend more frequently than if he were without affliction [1002C]. If therefore, O anima, you feel yourself desolate from tribulation, console yourself, because tribulation itself places you in the memory of God, and the memory of God profits you more than all that tribulation could take away from you.

In figura hujus dicit Dominus: Vidi afflictionem populi mei qui est in Aegypto, et descendi ut liberarem eum de manibus Aegyptiorum [63

In the figure of this the Lord says: I have seen the affliction of my people who are in Egypt, and I have come down to deliver him from the hands of the Egyptians [63

[1001] Exod. 3.] . In his verbis duo consideranda sunt: primum, quod Deus oculo misericordiae respicit populum afflictum; secundum est, quod Deus per afflictionem reddit pactum suum, quod pepigerat cum eodem afflicto. Ipse autem respectus Dei importat quoddam speciale donum, quo ipse Deus inclinatur ad miserandum amici sui afflicti.

[1001] Exod. 3.] In these words two things are to be considered: first, that God with the eye of mercy looks upon the afflicted people; second, that God through affliction restores His pact, which He had pledged with that same afflicted one. Moreover the very regard of God signifies a certain special gift, by which God Himself is inclined to pity His afflicted friend.

[1002D] Licet ergo Aegyptii te persequentes affligant, in hoc tamen consolare, quod respectus Dei ad te multum valet in afflictione. Ideo dicitur de David qui fugiebat a facie Absalon filii sui, quod Semei videns maledicebat ei dicens: Egredere, vir sanguinis et vir Belial, etc. Abisai hoc videns dixit regi: Quare ipse canis maledicit domino meo regi?

[1002D] Although the Egyptians pursuing you afflict you, yet console yourself in this, that the regard of God avails greatly for you in affliction. Therefore it is said of David, who was fleeing from the face of his son Absalom, that Semei, seeing him, cursed him, saying: "Depart, man of blood and man of Belial," etc. Abishai, seeing this, said to the king: "Why does that dog curse my lord the king?"

vadam et amputabo caput ejus; et respondit David: Dimitte eum, ut maledicat mihi, juxta verbum Domini: Si forte respiciat afflictionem meam, et reddat mihi bonum pro maledictione hac hodierna [64

I will go and cut off his head; and David answered: Let him be, that he may curse me, according to the word of the Lord: Perhaps he will regard my affliction, and repay me good for this curse of today [64

[1001] II Reg. 16.] . In hoc considera quod David maledictionem adversarii sui voluit sustinere, ut benedictionem Dei posset habere. [1003A] Quanto plus ergo optas benedictionem Dei, tanto magis patienter sustinere debes maledictionem adversarii tui, quia sufferentia maledictionis malorum, Dei benedictionem et liberationem a malo provocat.

[1001] 2 Reg. 16.] In this consider that David wished to endure the malediction of his adversary, so that he might have the blessing of God. [1003A] Therefore, the more you desire the blessing of God, the more patiently you must endure the malediction of your adversary, for the enduring of the curse of evils provokes God's blessing and deliverance from evil.

Quod significatum est Danielis III [65

Which is signified in Daniel 3 [65

[1003] Vers. 49.] , ubi dicitur quod Angelus Domini descendit cum Azaria et sociis ejus in fornacem; et fecit medium fornacis quasi ventum roris flantem, et flamma excussa est super ministros regis, qui eam incendebant. Et vide quod non solum ignis fornacis injustos excussit; sed etiam pueris refrigerium praestitit, per quod intelligitur, quod Christus est praesens tribulato.

[1003] Vers. 49.] , where it is said that the Angel of the Lord descended with Azaria and his companions into the furnace; and made the midst of the furnace as it were a wind of dew blowing, and the flame was shaken off upon the king’s ministers who were heating it. And see that not only did the fire of the furnace shake off the unjust; but it also afforded refreshment to the boys, by which it is understood that Christ is present with the afflicted.

Si vis ergo tibi refrigerium praestari in tribulatione, et inimicos tuos qui tibi tribulationes procurant, comburi; patienter sustine tribulationes, quia in tribulatione [1003B] tecum est Deus, et de ipsa liberabit te, et pro ea magnum tibi reddet meritum. De his tribus dicitur in Psalmo: Cum ipso sum in tribulatione; ecce societas Dei: eripiam eum; ecce liberatio: et glorificabo eum [66

If therefore you wish that refreshment be granted to you in tribulation, and that your enemies who procure tribulations for you be burned up; patiently endure tribulations, for in tribulation [1003B] God is with you, and from it He will deliver you, and for it He will render to you a great merit. Of these three it is said in the Psalm: With him am I in tribulation; behold the company of God: I will deliver him; behold deliverance: and I will glorify him [66

[1003] Psal. 90. ] ; ecce praemium. Ecce ergo quod tribulatio ponit te in memoriam Dei, quae plus tibi confert quam tribulatio posset auferre.

[1003] Psal. 90. ] ; behold the reward. Behold therefore how tribulation places you in the remembrance of God, which confers more upon you than tribulation could take away.

DECIMA utilitas tribulationis est, quod orationes tuas facit exaudiri et offerri ante Deum; quia non est consuetudo in conspectu Dei quod repellat orationem tribulati, sed eam potius exaudiat. Unde Salomon: Deprecationem laesi exaudiet Dominus [67

DECIMA the benefit of tribulation is that it makes your prayers be heard and offered before God; for there is no custom in the sight of God to repel the prayer of the afflicted, but rather to hear it. Whence Solomon: Deprecationem laesi exaudiet Dominus [67

[1003] Eccli. 35.] . Ideo enim multoties Deus verberat homines et tribulationes eis immittit, ut eos misericordiam postulare [1003C] compellat, ut aperiat os eorum ad petendum eum in tribulatione, quia clausum illud habuerunt in prosperitate. Unde Augustinus: Deus immittit tribulationes aliquibus, ut excitentur in tribulatione, et petant illud a Deo quod ipse vult illis conferre.

[1003] Eccli. 35.] . Therefore God many times chastises men and sends tribulations upon them, that he may compel them to ask for mercy [1003C], that he may open their mouth to petition him in tribulation, because they had kept it closed in prosperity. Hence Augustine: God sends tribulations to some, that they be roused in tribulation, and ask that thing from God which he himself wills to confer upon them.

In persona talium dicit Psalmista: Ad Dominum cum tribularer clamavi et exaudivit me [68

In the person of such ones the Psalmist says: To the Lord, when I was troubled, I cried out, and he heard me [68

[1003] Psal. 119.] . Et si forte contingat quod tu Deum in prosperitate invoces, ut prosperitas te totaliter dormire non faciat, tamen te somnolentum aliquando reddit, ita clamor tuus in prosperitate non fit ita efficax sicut in adversitate. Et si forte adeo adversitas occupaverit cor tuum, quod non sit ita intentum orationi in adversitate sicut in prosperitate, tamen ipsa adversitas orationem pretiosiorem facit.

[1003] Psal. 119.] And if perhaps it chances that you call upon God in prosperity, so that prosperity does not let you sleep completely, yet it sometimes makes you drowsy, and so your cry in prosperity is not as effective as in adversity. And if perhaps adversity so occupies your heart that it is not so intent upon prayer in adversity as in prosperity, nevertheless adversity itself makes prayer more precious.

Si vero tantum tribulatio [1003D] te oppresserit, quod non potes aperire os ad clamandum ad Dominum, tribulatio tamen orat pro te, dum tu patientiam habes; dicit enim magister Petrus Lombardus de Lazaro, quod quot habebat vulnera, tot habebat ora clamantia ad Deum; quia, quando Lazarus ore suo tacebat, vulnera sua pro se clamabant. Unde Dominus dicit ad Cain de Abel fratre suo quem occidit: Vox sanguinis fratris tui clamat ad me de terra [69

If indeed so great a tribulation [1003D] has oppressed you that you cannot open your mouth to cry out to the Lord, yet tribulation prays for you while you endure; for Master Peter Lombard says of Lazarus that as many wounds as he had, so many mouths had been crying out to God; for when Lazarus with his mouth was silent, his wounds cried out for him. Whence the Lord says to Cain concerning Abel, his brother whom he killed: "The voice of the blood of thy brother cries to me from the earth" [69

[1003] Gen. 4.] . Sic ergo patet quod tribulatio orationem pretiosiorem reddit et acceptabiliorem. Tribulationes enim sunt quasi solutio pro una bullata littera liberationis suae.

[1003] Gen. 4.] . Thus therefore it is clear that tribulation renders prayer more precious and more acceptable. For tribulations are, as it were, the loosening (solutio) for a sealed letter of its liberation.

Unde Job [70

Whence Job [70

[1003] Cap. 6.] dicit: [1004A] Quis mihi det ut veniat mihi petitio mea, et quod exspecto tribuat mihi Deus; qui coepit, ipse me conterat, solvat manum suam et scindat me, et haec mihi sit consolatio, ut affligens me dolore non parcat. Nota quod Job, qui possessiones suas, filios et filias amiserat, percussus est vulnere pessimo a planta pedis usque ad verticem, afflictus ab amicis, vituperatus ab uxore, tamen videbatur quod Deus parum eum affligeret, nec in alio consolationem quaerebat, nisi tantum in hoc quod Deus ei non parceret.

[1003] CHAPTER 6.] says: [1004A] Who will give me that my petition may come to me, and that God may grant to me what I expect; may he who began it crush me himself, loosen his hand and tear me, and let this be my consolation, that, afflicting me with pain, he does not spare. Note that Job, who had lost his possessions, sons and daughters, was struck by a most grievous sore from the sole of his foot to his crown, afflicted by friends, reproached by his wife, yet it appeared that God afflicted him little, nor did he seek consolation in anything else except only in this, that God would not spare him.

Sed si quaeris quid pertinet ad liberationem afflictionis suae; ad hoc responderi potest quod afflictio ejus est solutio litterarum suarum, sicut quando pauper bibit vinum in taberna, et non habet unde solvat escotum suum, petit ut verberetur, et sic dimittatur; [1004B] si autem, in quo erat ipsius Job consolatio quando petebat affligi; ad hoc responderi potest secundum quod Deus aliquibus in praesenti non parcit, ut in futuro parcat eis.

But if you ask what pertains to the liberation of his affliction; to this it can be answered that his affliction is the settlement of his accounts, just as when a pauper drinks wine in an inn, and has no means to pay his score, he asks to be beaten, and thus released; [1004B] but if, in what lay Job’s consolation when he sought to be afflicted; to this it can be answered that insofar as God spares some in the present, so that He may spare them in the future.

Consolatio Job in hoc erat, quod in praesenti tribulatione sciebat se evasurum futuram. Consolare ergo, quia si in praesenti fueris afflictus, patienter sufferens, in futuro parcet tibi Deus. Nam dicitur quod non judicabit Deus bis id ipsum [70*

Job’s consolation was in this: that in his present tribulation he knew he would be brought safely through. Therefore be comforted, for if you are afflicted in the present, patiently suffering, God will spare you in the future. For it is said that God will not judge the same thing twice [70*

[1003] Nahum 1.] . Unde Job, qui petebat ne sibi parceret Deus in praesenti, alibi petit ut sibi parcat Dominus in futuro, dicens: Parce mihi, Domine, nihil enim sunt dies mei [71

[1003] Nahum 1.] . Wherefore Job, who was asking that God not spare him in the present, elsewhere asks that the Lord spare him in the future, saying: Spare me, O Lord, for my days are nothing [71

[1003] Job 7.] . Ut ergo in futuro parcat tibi Deus, sustine in praesenti tribulationem; quia tribulatio animam sanat, sicut [1004C] dicit Job, ipse vulnerat et medetur [72

[1003] Job 7.] . So therefore that God may spare you in the future, endure the present tribulation; for tribulation heals the soul, as [1004C] Job says, it itself wounds and heals [72

[1003] Job 5.] ; vulnerat enim corpus, immittendo tribulationem, sed sanat animam.

[1003] Job 5.] ; for he wounds the body by sending in tribulation, but heals the soul.

UNDECIMA utilitas tribulationis est, quod custodit et nutrit cor. Sicut ignis custoditur et nutritur in cinere, sic cor amici Dei custoditur in tribulatione. Ideo praecepit Deus, quod tabernaculum sagis cilicinis cooperiretur [73

ELEVENTH the benefit of tribulation is that it keeps and nourishes the heart. Just as fire is kept and fed in ashes, so the heart of the friend of God is kept in tribulation. Therefore God commanded that the tabernacle be covered with sacks of cilice hair [73

[1003] Exod. 26.] . Saga cilicina pretiosas curtinas et omnia vasa aurea et argentea contra ventos et pluvias protegebant; ad significandum quod in adversitate tribulationis pretiosae virtutes sanctorum, et praecipue humilitas conservantur. Tribulatio enim cogit hominem, humiliari, quem forte humana prosperitas ultra terminos suae infirmitatis exuberat in excessum.

[1003] Exod. 26.] The cilician shag cloak protected the precious curtains and all the golden and silver vessels against winds and rains; signifying that in the adversity of tribulation the precious virtues of the saints, and especially humility, are preserved. For tribulation compels a man to be humbled, whom perhaps human prosperity, beyond the bounds of its weakness, makes to overflow into excess.

Jam tribulatio nutrit cor, [1004D] sicut nutrix nutrit puerum. Nam, sicut mater durum cibum, quem masticare non potest parvulus, masticat et in ventrem suum trahit, ut illic cibus convertatur in lac ad nutrimentum pueri; sic Christus in Scriptura appellatur mater nostra propter vehementiam charitatis, quam habet ad nos, et propter amaritudines, quas habuit in cruce, ubi poenas, dura verbera et opprobria masticavit nobis, ut nos nutriret et fortificaret spiritualiter ad sustinendum ejus exemplo tribulationes hujus mundi. Sicut enim vinum colatum per succum plenum speciebus, sic homo tribulationes sustinens debet eas [1005A] colare per corpus Dominicum, considerando scilicet tribulationem et passionem quam pro se sustinuit; et sic indulcorabuntur ut tolerabiles fiant, quae prius intolerabiles videbantur.

Now tribulation nourishes the heart, [1004D] like a nurse nourishes an infant. For, as a mother chews hard food which the little one cannot masticate, and chews it and draws it into her own womb so that there the food is turned into milk for the child’s nourishment; so Christ is called our mother in Scripture because of the vehemence of charity which He has toward us, and because of the bitternesses which He suffered on the cross, where He chewed for us punishments, hard blows and reproaches, that He might nourish and strengthen us spiritually to endure, by His example, the tribulations of this world. For just as wine pressed through a full-bodied must is filtered, so a man enduring tribulations ought to filter them [1005A] through the Body of the Lord, that is, by considering the tribulation and passion which He endured for him; and thus they will be sweetened so that those things which before seemed intolerable become tolerable.

DUODECIMA utilitas tribulationis est quod reddit homini certum testimonium quod Deus ipsum diligit. Unde Apostolus: Ego quos amo, arguo et castigo [74

DUODECIMA the usefulness of tribulation is that it renders to a man a certain testimony that God loves him. Whence the Apostle: Ego quos amo, arguo et castigo [74

[1005] Apoc. 3.] , etc. Et in Eccli.: Qui amat filium, assiduat ei flagella [75

[1005] Apoc. 3.] , etc. And in Eccli.: Whoever loves a son chastises him assiduously with scourges [75

[1005] Eccli. 30.] , hoc est assidue immittit ei aliqua flagella, unum post aliud. Summus Pater Jesus Christus semper filios suos sub aliquo flagello et virga retinet.

[1005] Eccli. 30.] , that is, he continually sends upon him certain scourges, one after another. The Highest Father, Jesus Christ, always keeps his sons under some scourge and rod.

Unde quando eripiuntur ab uno, sumuntur ab alio. Nec omnia simul immittit, sed post unum alterum; sicut homo post unam sagittam immittit aliam. Sed malos, qui in praesenti vita sine [1005B] flagello Dei et disciplina vivunt, et quos nulla correctio ab errore trahit ab omnibus tribulationibus, quas in praesenti vita bonis particulariter immittit, et unam post aliam, et hoc ad purgationem suam, simul in futuro sagittabit.

Wherefore, when they are snatched away from one, they are taken by another. Nor does He send all at once, but one after another; just as a man, after one arrow, sends another. But the wicked, who in the present life live without the scourge [1005B] of God and without discipline, and whom no correction draws from error, from all the tribulations which in the present life He sends individually to the good, one after another, for their purgation, He will at once in the future assail with arrows.

Omnia enim tormenta, quae in praesenti vita per totum mundum divisa sunt, in futuro quasi in loco proprio requiescent. Sicut enim dicit Dominus: Congregabo, inquit, super eos mala, et sagittas meas complebo in eis [76

For all the torments which in the present life are scattered through the whole world will in the future, as it were, rest in their proper place. For as the Lord says: “I will gather,” he says, “evils upon them, and I will fill my arrows against them” [76

[1005] Deut. 32.] . Si ergo, o anima, vis amari a Deo, noli rejicere tribulationes, quae testimonium divini amoris tibi ostendunt. Sed si tu dicis quod de manu Dei recipiunt filii bona et mala, quare ergo receptio malorum est magis indicium amoris Dei, quam receptio bonorum?

[1005] Deut. 32.] If therefore, O soul, you wish to be loved by God, do not reject tribulations, which show to you the testimony of divine love. But if you say that from the hand of God sons receive good and evil, why then is the reception of evils more an indication of God’s love than the reception of goods?

Ad hoc respondetur: Certum estquod amicis [1006A] suis spiritualibus meliora bona Deus confert, et illis quos magis diligit, sed magis dilexit Christum incomparabiliter quam totum mundum, et tamen multa mala et pauca bona temporalia ei contulit in hoc mundo. Imo secundum Bernardum, post ingressum uteri virginalis usque ad patibulum crucis nunquam habuit nisi paupertates et tribulationes. Consolatio ergo tribulationis et adversitatis est magis indicium Dei amoris quam consolatio temporalis prosperitatis.

To this it is answered: It is certain that God confers better goods on his spiritual friends [1006A], and on those whom he loves more; yet he loved Christ incomparably more than the whole world, and nevertheless bestowed on him many evils and few temporal goods in this world. Indeed, according to Bernard, from the entrance into the virginal womb until the gibbet of the cross he had nothing but poverty and tribulations. Therefore the consolation of tribulation and adversity is a greater sign of God's love than the consolation of temporal prosperity.

Praeterea Jesus Christus Filius Dei, qui vixit in hoc mundo, sicut mercator, qui est in nundinis, eligit bonas merces, et malas rejicit, sic elegit tribulationes et fugit prosperitates, sicut patet in Evangelio. Fugit enim in desertum, cum vellent eum Judaei rapere in regem; tamen non [1006B] fugit, quando eum quaesierunt ad destruendum et occidendum. Imo et dixit eis: Ego sum [77

Moreover Jesus Christ the Son of God, who lived in this world, like a merchant who is at the market-days, chooses good wares and rejects bad, so he chose tribulations and fled prosperities, as is evident in the Gospel. For he fled into the desert, when the Jews wished to seize him as king; yet he did not [1006B] flee when they sought him to destroy and kill. Indeed he even said to them: Ego sum [77

[1005] Joan. 6.] . Dum ergo Christus fuit sapientissimus in eligendo, constat illos esse stultos qui contemptis tribulationibus et adversitatibus prosperitatem mundanam eligunt, quae non valebit eos liberare de manibus inimicorum suorum, scilicet daemonum, in futuro. Sustine ergo tribulationem in praesenti cum Christo, ut tandem percipias coronam in regno coelorum.

[1005] Joan. 6.] Therefore, while Christ was most wise in choosing, it is clear that those are foolish who, despising tribulations and adversities, choose worldly prosperity, which will not be able to free them from the hands of their enemies, namely demons, in the future. Endure therefore the tribulation in the present with Christ, that at last you may receive the crown in the kingdom of heaven.

Aliter non intrabis in regnum coelorum, secundum Apostolum dicentem, quod per multas tribulationes oportet nos intrare in regnum coelorum [78

Otherwise you will not enter into the kingdom of heaven, according to the Apostle who says that through many tribulations we must enter into the kingdom of heaven [78

[1005] Act. 14.] ; quod nobis concedat qui vivit et regnat omnipotens Deus in saecula saeculorum. Amen.

[1005] Act. 14.] ; may he who lives and reigns, almighty God, grant this to us for ever and ever. Amen.