Prosperus: Liber Sententiarum

I
Innocentia uera est, quae nec sibi, nec alteri nocet, quoniam qui diligit iniquitatem, odit animam suam. Et nemo non prius in se quam in alterum peccat.

I
True innocence is that which harms neither oneself nor another, for he who loves iniquity hates his own soul. And no one sins in another before he has first sinned in himself.

II
Sic diligendi sunt homines, ut eorum non diligantur errores, quia aliud est amare quod facti sunt, aliud odisse quod faciunt.

II
Thus men are to be loved so that their errors are not loved, for one thing is to love what they have been made, another to hate what they do.

III
Vera aeternitas et uera immortalitas non est, nisi in deitate Trinitatis, cui quod est esse, perpetuum est, quia natura initio carens, incremento non indigens, sicut nullum finem, ita nullam recipit mutabilitatem. Creaturae autem, etiam illae quibus Deus aeternitatem dedit uel daturus est, non penitus omnis finis alienae sunt, quia non sunt extra commutationem, dum illis finis est, et temporalis institutio, et localis motio, et ipsa in augmentum sui facta mutatio.

III
True eternity and true immortality are not found except in the deity of the Trinity, to whom whatever is to be is perpetual, because nature, lacking a beginning and not needing increment, just as it admits no end, so it admits no mutability. Creatures, however, even those to which God has given or will give eternity, are not wholly alien to every end, because they are not outside commutation, since for them there is an end, and a temporal constitution, and a local motion, and change itself, made into an augmentation of themselves.

IV
Patientia Dei, qua parcit contemptus, parcit negatus, et mauult uitam peccatoris quam mortem, eruditio est paenitudinis, et oblatio correctionis, nec ulla ipsius opera misericordia uacant, quando homini et indulgentia consulit et flagello.

4
God's patience, by which he spares the contemned and spares the rejected, and prefers the life of the sinner to death, is the teaching of penitence and the offering of correction, nor do any of his works lack mercy, when he both grants indulgence to man and the scourge.

V
Diuina bonitas ideo maxime irascitur in hoc saeculo, ne irascatur in futuro, et misericorditer adhibet temporalem seueritatem, ne aeternam iuste inferat ultionem.

V
Divine goodness therefore is most righteously angry in this age, so that it may not be angry in the future, and mercifully applies temporal severity, lest it justly inflict eternal vengeance.

VI
Vera est confessio benedicentis, cum idem sonus est et oris et cordis. Bene autem loqui et male uiuere, nihil est aliud quam se sua uoce damnare.

VI
True is the confession of the one who blesses, when the sound of mouth and of heart is the same. To speak well but live ill is nothing other than to condemn oneself by one’s own voice.

VII
Dilectio Dei et proximi propria et specialis uirtus est piorum atque sanctorum, cum ceterae uirtutes et bonis et malis possint esse communes.

VII
The love of God and of neighbor is the proper and special virtue of the pious and of the saints, since the other virtues can be common to both good and bad.

VIII
Doctrina apostolica tam salubris atque uitalis est, ut pro capacitate utentium neminem sui relinquat exsortem, quia siue paruuli, siue magni, siue infirmi, siue fortes, habent in ea unde alantur, unde satientur.

VIII
The apostolic doctrine is so salutary and life-giving that, according to the capacity of its users, it leaves no one of it without a share; for whether little ones, or great ones, or the weak, or the strong, they have in it that by which they are fed and that by which they are satisfied.

IX
Deum quaerens, gaudium quaerit. Sic ergo quaerat, ut non in se, sed in Domino gaudeat. Accedendo enim ad Deum, et illuminatur ignorantia ipsius, et corroboratur infirmitas, data sibi et intellegentia qua uideat, et caritate qua ferueat.

IX
Seeking God, one seeks joy. Therefore let him seek in such a way that he rejoice not in himself, but in the Lord. For by approaching God, his ignorance is illuminated, and his infirmity is strengthened, gifts being given him both of the intelligence by which he may see, and of the charity by which he may burn.

X
Sicut corpori noxium est corpoream escam non posse percipere, ita animae periculosum est spiritales delicias fastidire.

X
As it is harmful to the body that it cannot receive corporeal food, so it is perilous for the soul to disdain spiritual delights.

XI
Numquam multi sunt qui ad non esse tendunt. Quid enim tam obnoxium paucitati quam quod est debitum perditioni?

11
There are never many who tend to non-existence. For what is so prone to fewness as that which is destined for perdition?

XII
Non concupiscit Deus poenam reorum, tamquam saturari desiderans ultione, sed quod iustum est cum tranquillitate decernit, et recta uoluntate disponit, ut etiam mali non sint inordinati.

12
God does not covet the punishment of the guilty, as though desiring to be sated by vengeance, but he determines what is just with tranquility, and disposes it with right will, so that even the wicked are not disordered.

XIII
Bonum intellectum habet qui quod faciendum, recte intellegit facit. Alioqui talis est sine opere intellegentia, qualis sine timore sapientia, cum scriptum sit: Initium sapientiae timor Domini.

XIII
He has good understanding who, when he rightly understands what is to be done, does it. Otherwise such understanding is without work, as wisdom is without fear, since it is written: The beginning of wisdom is the fear of the Lord.

XIV
Habet etiam in hac uita requiem suam anima quae de morte infidelitatis exempta est, et non ab operibus iustitiae, sed ab iniquitatis abstinet actione, ut uiuens Deo, et mundo mortua, in humilitatis et mansuetudinis placida tranquillitate requiescat.

14
In this life also the soul that has been freed from the death of infidelity has its rest, and not by the works of justice, but it abstains from the action of iniquity, so that, living to God and dead to the world, it may repose in the gentle tranquility of humility and meekness.

XV
Quisquis bene cogitat quid uoueat Deo et quae uota persoluat, seipsum uoueat et reddat. Hoc exigitur, hoc debetur. Imago Caesaris reddatur Caesari, imago Dei reddatur Deo.

XV
Whoever rightly considers what he should vow to God and which vows he should discharge, let him vow himself and render himself. This is demanded, this is owed. Let the image of Caesar be rendered to Caesar, the image of God be rendered to God.

Sed sicut uidendum est quid offeras et cui offeras, ita etiam considerandum est ubi offeras, quia ueri sacrificii extra catholicam Ecclesiam locus non est.

But just as one must see what you offer and to whom you offer, so also one must consider where you offer, because there is no place for the true sacrifice outside the catholic Church.

XVI
Duae sunt retributiones iustitiae, cum aut bona pro bonis, aut mala redduntur pro malis. Tertia est retributio gratiae, cum per regenerationem remittuntur mala, et retribuuntur bona. Atque ita manifestatur, quia uniuersae uiae Domini misericordia et ueritas. Illam autem impiorum retributionem, qua pro bonis mala restituuntur, Deus nescit, qui nisi retribueret bona pro malis, non esset cui retribueret bona pro bonis.

16
There are two retributions of justice: when either goods are returned for goods, or evils are returned for evils. The third is the retribution of grace, when by regeneration evils are remitted, and goods are returned. And thus it is made manifest, because uniuersae uiae Domini misericordia et ueritas. But that retribution of the impious, whereby evils are returned for goods, God does not know; for if he did not repay goods for evils, there would be no one to whom he could repay goods for goods.

XVII
Omnis qui ad supernam pertinet ciuitatem, peregrinus est mundi, et dum temporali utitur uita, in patria uiuit aliena, ubi inter multa illecebrosa et multa fallacia, Deum nosse et amare paucorum est, quibus sit praeceptum Domini lucidum, illuminans oculos, ut nec in Dei, nec in proximi caritate fallantur.

17
Everyone who pertains to the heavenly city is a stranger to the world, and while he makes use of temporal life, he lives in a foreign homeland, where among many allurements and many deceits, to know and to love God is the lot of few, to whom is the Lord’s precept clear, illuminating the eyes, so that they may not be deceived in the love of God nor of neighbor.

XVIII
Nemo est cuius animam corruptibile corpus et inhabitatio terrena non aggrauet. Sed adnitendum est ut carnis cupiditates spiritus uigore superentur, et interior homo, qui semper sibi sentit resisti, semper se diuino auxilio exspectat adiuuari.

18
There is no one whose soul is not weighed down by a corruptible body and an earthly habitation. But one must strive that the desires of the flesh be overcome by the vigor of the spirit, and the inner man, who always feels himself resisted, always waits to be aided by divine help.

XIX
Angusta est uia quae ducit ad uitam, et tamen per ipsam nisi dilatato corde non curritur, quia iter uirtutum, quo gradiuntur pauperes Christi, amplum est fidelium spei, etiamsi arctum est infidelium uanitati.

XIX
Narrow is the way that leads to life, and yet no one runs along it unless with an enlarged heart, for the road of virtues by which the poor of Christ proceed is spacious in the hope of the faithful, even if it is narrow to the vanity of unbelievers.

XX
Hoc affectu et desiderio colendus est Deus, ut sui cultus ipse sit merces. Nam qui Deum ideo colit ut aliud magis quam ipsum promereatur, non Deum colit, sed id quod assequi concupiscit.

XX
With this affection and desire God must be worshipped, so that the worship of him may itself be the reward. For whoever worships God for the sake that something else rather than him may be procured, does not worship God, but that thing which he longs to obtain.

XXI
De occultis cordis alieni temere iudicare peccatum est, et eum cuius non uidentur opera nisi bona, iniquum est ex suspicione reprehendere, cum eorum quae homini sunt incognita, solus Deus iudex sit iustus, qui et inspector est uerus.

21
To judge rashly concerning the secret things of another’s heart is a sin, and to censure one whose works seem only good from suspicion is unjust, since of those things which are unknown to man, God alone is the just judge, who is also the true inspector.

XXII
Diuini est muneris, cum et recte cogitamus, et pedes nostros a falsitate atque iniustitia continemus. Quoties enim bona agimus, Deus in nobis atque nobiscum, ut operemur operatur.

22
It is of a divine gift, when we both think rightly and restrain our feet from falsehood and injustice. For as often as we do good things, God is in us and with us, working that we may work.

XXIII
Iusto iudicio Dei datur plerumque peccatoribus potestas qua sanctos ipsius persequantur, ut qui Spiritu Dei iuuantur et, aguntur, fiant per laborum exercitia clariores.

23
By the just judgment of God there is often given to sinners the power by which they persecute his saints, so that those who are aided and driven by the Spirit of God may, through the exercises of hardships, become the more illustrious.

XXIV
Non est uera scientia boni, nisi ad hoc comprehendatur, ut agatur. Non enim utiliter meditatur legem Dei, qui laborat ut memoria teneat quod actione non implet.

24
There is no true knowledge of the good, unless it be comprehended for this purpose, namely that it be put into action. For he does not profitably meditate on the law of God who labors to hold in memory what he does not fulfill in deed.

XXV
Qui legem Dei diligit, probat se in hominibus iniquis id quod contra legem est odisse, non homines.

25
He who loves the law of God proves himself among unjust men to have hated that which is against the law, not the men.

XXVI
Mandata Dei scrutari, nisi quieta mens, non potest. Vt ergo religiosum exerceatur studium, abigenda sunt iurgia malignorum.

26
To scrutinize the commandments of God no one can, unless the mind is quiet. Therefore, that religious study may be practiced, the quarrels of the malicious must be driven away.

XXVII
Nemo tam eruditus, nemo tam doctus est qui superna illustratione non egeat. Non enim ita ulla diuinorum bonorum augmenta sufficiunt, ut non semper supersit quod mens rationalis et intellegendum desideret et gerendum.

27
No one so erudite, no one so learned is there who does not need celestial illumination. For no increase of divine goods suffices so fully that there will not always remain something which the rational mind desires to understand and to perform.

XXVIII
Si omnes homines simul consideremus, quorum alii misericordia salui fiunt, alii ueritate damnantur, uniuersae uiae Domini, id est, misericordia et ueritas, suo fine distinctae sunt. Si autem solos sanctos intueamur, non discernuntur hae uiae. Indiuidua enim ibi est, et a misericordia ueritas, et a ueritate misericordia, quia beatitudo sanctorum et de munere est gratiae, et de retributione iustitiae.

28
If we consider all men together, of whom some are saved by mercy, others condemned by truth, the whole ways of the Lord, that is, mercy and truth, are distinguished by their respective ends. But if we regard only the saints, these ways are not discerned. For there is no separation there, and truth proceeds from mercy, and mercy from truth, because the blessedness of the saints is partly from the gift of grace and partly from the reward of justice.

XXIX
Christianae perfectionis est pacificum esse etiam cum pacis inimicis, spe correctionis, non consensu malignitatis, ut si nec exemplum, nec cohortationem dilectionis sequuntur, causas tamen non habeant quibus odisse nos debeant.

XXIX
It belongs to Christian perfection to be peaceful even with the enemies of peace, in the hope of their correction, not in consent with malignity, so that if they follow neither the example nor the exhortation of love, nevertheless they have no grounds by which they ought to hate us.

XXX
Custodit nos Dominus ab omni malo, non ut nihil patiamur aduersi, sed ut ipsis aduersitatibus anima non laedatur. Cum enim tentatio adest, fit quidam in id quod nos impugnat introitus. Et cum bono fine, id est sine uulnere animae, tentatio comsummatur, ad aeternam requiem de profundo temporalis laboris exitur.

XXX
The Lord guards us from every evil, not that we should suffer no adversity, but that our soul be not harmed by the adversities themselves. For when temptation is present, a certain entrance is made into that which attacks us. And when with a good end, that is without wound of the soul, the temptation is consummated, one is taken out from the depths of temporal labour to eternal rest.

XXXI
Ad caelestis Ierusalem consortium non ascendunt, nisi qui toto corde profitentur, non proprii operis, sed diuini esse muneris, quod ascendunt.

XXXI
No one ascends to the consortium of the heavenly Jerusalem, unless he professes with his whole heart that he is not of his own work but of the divine munus by which he ascends.

XXXII
Omnes qui in Christo uolunt pie uiuere, necesse est ut ab impiis et dissimilibus patiantur opprobria, et despiciantur tamquam stulti et insani, qui praesentia bona perdant, et inuisibilia sibi ac futura promittant. Sed haec despectio et irrisio in ipsos retorquebitur, cum et abundantia eorum in egestatem, et superbia transierit in confusionem.

32
All who in Christ wish to live piously must necessarily suffer reproaches from the impious and those dissimilar, and be despised as fools and madmen, who lose present goods and promise to themselves invisible and future things. But this contempt and mockery will be turned back upon them, when their abundance has become poverty, and their pride has passed into confusion.

XXXIII
Tota fidelium salus, tota patientiae fortitudo, ad eum qui in sanctis suis est mirabilis referenda est, quia nisi in illis Dominus esset, furori impiorum fragilitas humana succumberet.

33
The whole salvation of the faithful, the whole fortitude of patience, must be referred to Him who is wondrous in His saints, for if the Lord were not in them, human frailty would succumb to the fury of the impious.

XXXIV
Ita et a plebibus principes, et a seruis domini sunt ferendi, ut sub exercitatione tolerantiae sustineantur temporalia, et sperentur aeterna. Auget enim merita uirtutis, quod propositum non uiolat religionis.

34
Thus also princes are to be borne by the plebeians, and masters by their slaves, so that under the training of patience temporal things may be endured, and eternal things hoped for. For it increases the merits of virtue that the purpose of religion is not violated.

XXXV
Recti corde de praeceptis Dei et constitutionibus non queruntur, quia iustum est aequanimiter omnia accipi, quae iudicaturus uoluit tolerari.

35
The upright in heart do not complain about the precepts of God and the constitutions, for it is right to receive impartially all things which he who is to judge willed to be tolerated.

XXXVI
Omnis sancti aedificii status, sicut Deo operante proficit, ita Deo custodiente consistit. Quoniam tunc utilis praepositorum custodia est, cum Spiritus Dei populo suo praesidet, et non solum greges, sed etiam ipsos dignatur custodire pastores.

36
Every state of the holy edifice, as it prospers by God working, so it stands by God keeping. For then the custody of superiors is useful, when the Spirit of God presides over his people, and deigns to guard not only the flocks but even the pastors themselves.

XXXVII
Aeternae ciuitatis aeterna sunt gaudia, et stantium dierum perpes infinitas nec uariabitur, nec labetur, quia incommutabili pace potientur, quorum omnium erit bonum, quod fuerit etiam singulorum.

37
The joys of the eternal city are eternal, and the endless perpetuity of the days of those who stand will neither be changed nor decline, for in unchangeable peace they will enjoy the good of all, which will also have been the good of each individual.

XXXVIII
Lex Christi perfectio caritatis est, qua Deus proximusque diligitur, et per quam dicitur conditori legis: Dimitte nobis debita nostra sicut et nos dimittimus debitoribus nostris. Bene enim exspectat promissionem Dei, qui mandata eius exsequitur, nec frustra sperat parcendum peccatis suis qui ignoscit alienis.

38
The law of Christ is the perfection of charity, by which God and neighbor are loved, and through which the author of the law is addressed: Forgive us our debts as we also forgive our debtors. For he who keeps his commandments rightly awaits the promise of God, nor does he hope in vain to have his own sins pardoned who pardons the sins of others.

XXXIX
Nihil Deus iubet quod sibi prosit, sed illi cui iubet. Ideo uerus est Dominus, qui seruo non indiget, et quo seruus indiget.

39
God commands nothing that is for his own profit, but for the profit of him to whom he commands. Therefore he is the true Lord, who does not need a servant, but for whom a servant is needed.

XL
Id quod in tempore nouum est, non est novum apud Deum, qui condidit tempora, et sine tempore habet omnia, quae suis quibusque temporibus pro eorum uarietate distribuit.

XL
That which is new in time is not new with God, who founded the times, and who holds all things outside of time, which he distributes to each in their respective times according to their variety.

XLI
Mutabilium dispositionem immutabilis ratio continet, ubi sine tempore simul sunt, quae in temporibus non simul fiunt, quia tempora non simul currunt.

41
The immutable reason contains the disposition of mutable things, where, without time, those things are simultaneous which in times are not made simultaneous, because times do not run together.

XLII
Nihil est infelicius felicitate peccantium, qua poenalis nutritur impunitas, et mala uoluntas uelut hostis interior roboratur.

42
Nothing is more unfortunate than the felicity of sinners, by which penal impunity is nourished, and wicked will is strengthened as an inward enemy.

XLIII
Legis littera, quae docet non esse peccandum, si Spiritus uiuificans desit, occidit. Sciri enim peccatum facit potius quam caueri, et ideo magis augeri quam minui, quia malae concupiscentiae etiam praeuaricatio legis accedit.

43
The letter of the law, which teaches that one must not sin, if the life‑giving Spirit is lacking, kills. For it makes sin to be known rather than shunned, and therefore rather increased than diminished, because to evil concupiscence even the prevarication of the law is added.

XLIV
Lex data est ut gratia quaereretur. Gratia data est ut lex impleretur. Neque enim suo uitio non implebatur, sed uitio prudentiae carnis.

44
The law was given so that grace might be sought. Grace was given so that the law might be fulfilled. For it was not fulfilled by its own fault, but by the fault of the prudence of the flesh.

Quod uitium per legem demonstrandum, per gratiam sanandum fuit.

That the vice to be demonstrated by the law was to be healed by grace.

XLV
Hoc promittit Deus, quod ipse facit. Non enim ipse promittit et alius facit, quod iam non est promittere, sed praedicere. Ideo non ex operibus, sed ex uocante, ne ipsorum sit, sed Dei, et merces non imputetur secundum gratiam, sed secundum debitum, atque ita gratia iam non sit gratia.

XLV
God promises that which he himself performs. For it is not that he himself promises and another fulfills, for that is no longer to promise but to proclaim. Therefore not from works, but from the one who calls, so that it may not be of them but of God, and the reward is not imputed according to grace but according to debt, and thus grace would no longer be grace.

XLVI
Sicut non impediunt ab aeterna uita iustum quaedam peccata uenialia, sine quibus haec uita non ducitur, sic ad salutem aeternam nihil prosunt impio aliqua bona opera, sine quibus difficillime uita cuiuslibet pessimi hominis inuenitur.

46
Just as certain venial sins do not prevent the righteous from eternal life, sins without which this life is not lived, so no good works avail the impious for eternal salvation, without which the life of any very wicked man is found with the greatest difficulty.

XLVII
Cum uoluntas mala potestatem accipit ut efficiat quod cupit, ex iudicio Dei uenit, apud quem non est iniquitas. Punit enim etiam isto modo, nec ideo iniuste, quia occulte. Ceterum iniquus puniri se ignorat, nisi cum manifesto supplicio senserit nolens, quantum mali sit quod perpetrauit uolens.

47
When an evil will receives power to effect what it desires, it comes from the judgment of God, with whom there is no iniquity. For he punishes even in this manner, and not therefore unjustly because secretly. Moreover the wicked does not know himself to be punished, unless, by a manifest punishment, he unwillingly perceives how great the evil is which he willingly perpetrated.

XLVIII
Omnia uitia in malefactis tantummodo ualent, sola superbia etiam in recte factis cauenda est.

XLVIII
All vices avail only in malefactions; pride alone must be guarded against even in rightly done deeds.

XLIX
Interest plurimum qualis sit usus, uel earum rerum quae prosperae, uel earum quae dicuntur aduersae. Nam bonus temporalibus, nec bonis extollitur, nec malis frangitur. Malus autem ideo huiusmodi infelicitate punitur, quia felicitate corrumpitur.

49
It matters very much what the use is, either of those things which are prosperous, or of those which are called adverse. For a good man is neither exalted by prosperous things nor broken by evil ones. But a bad man is punished by such misfortune for this reason: because he is corrupted by good fortune.

L
Mala mors putanda non est, quam bona uita praecesserit. Non enim facit malam mortem, nisi quod sequitur mortem. Non itaque multum curandum est necessario morituris, quid accidat ut moriantur, sed moriendo quo ire cogantur.

50
A death is not to be reckoned bad which a good life has preceded. For that which follows death does not make death bad. Therefore there is little to be cared for by those who must necessarily die about how it happens that they die, but in dying about whither they are compelled to go.

LI
Ita non amittitur corporis sanctitas, manente animi sanctitate, etiam corpore oppresso, sicut amittitur sanctitas corporis, uiolata animi puritate, etiam corpore intacto.

51
Thus the holiness of the body is not lost, the holiness of the soul remaining, even with the body oppressed, just as the holiness of the body is lost, the purity of the soul having been violated, even with the body intact.

LII
Maior animus merito dicendus est, qui uitam aerumnosam magis eligit ferre, quam fugere, et humanum iudicium, maximeque uulgare, quod plerumque caligine erroris inuoluitur, prae conscientiae luce ac puritate contemnere.

52
One ought rightly to be called of greater spirit who chooses to bear a life of hardship rather than to flee it, and to despise human judgment, and especially the common (vulgar) judgment, which for the most part is wrapped in the gloom of error, in preference to the light and purity of conscience.

LIII
Iustis quidquid malorum ab iniquis dominis irrogatur, non poena est criminis, sed uirtutis examen. Nam bonus etiamsi seruiat, liber est, malus autem, etiamsi regnet, seruus est, nec unius hominis, sed, quod est grauius, tot dominorum quot uitiorum.

53
To the just, whatever evils are imposed by unjust masters is not a punishment for crime, but a test of virtue. For a good man, even if he serves, is free; whereas an evil man, even if he rules, is a slave — not of one man, but, which is graver, of as many masters as he has vices.

LIV
Nemo quidquam Domino recte uoueret, nisi ab ipso acciperet quod uoueret.

LIV
No one ought rightly to vow anything to the Lord, unless he receives from him what he has vowed.

LV
Omnis substantia quae Deus non est, creatura est, et quae creatura non est, Deus est. Nulla igitur differentia est in Deitate Trinitatis, quoniam quod Deo minus est, Deus non est.

55
Any substance that is not God is a creature, and that which is not a creature is God. Therefore there is no difference in the Deity of the Trinity, since what is less than God is not God.

LVI
Tales nos amat Deus, quales futuri sumus ipsius dono, non quales sumus nostro merito.

56
God loves us as we shall be by His gift, not as we are by our own merit.

LVII
Ordo temporum in aeterna Dei sapientia sine tempore est, nec aliqua sunt apud illum noua, qui fecit quae futura sunt.

57
The order of times in the eternal wisdom of God is without time, nor are any things new with him, who made the things that are to come.

LVIII
Voluntas Dei est prima et summa causa omnium corporalium spiritaliumque motionum. Nihil enim fit uisibiliter et sensibiliter, quod non de inuisibili atque intelligibili summi imperatoris aula, aut iubeatur, aut permittatur, secundum ineffabilem iustitiam praemiorum atque poenarum, gratiarum et retributionum, in ista totius creaturae amplissima quadam immensaque republica.

LVIII
The Will of God is the first and highest cause of all bodily and spiritual motions. For nothing happens visibly and sensibly that is not from the invisible and intelligible court of the highest Commander either commanded or permitted, according to the ineffable justice of rewards and punishments, of graces and retributions, in this most ample and immense republic of the whole creation.

LIX
Diabolus superbus hominem superbientem deduxit ad mortem. Christus humilis hominem oboedientem reduxit ad uitam. Quia sicut ille elatus cecidit, et deiecit consentientem, sic iste humiliatus surrexit, et erexit credentem.

59
The proud Devil led the proud man down to death. Christ the humble led back the obedient man to life. For just as that one exalted fell, and cast down the consenting, so this one humbled rose, and raised up the believing.

LX
In rebus spiritalibus cum minor maiori adhaeret, sicut Creatori creatura, illa fit maior quam erat, non ille. Et hoc est maius esse, quod est melius esse, quia adhaerens creatura Creatori, non mole auctior, sed uirtute fit maior.

LX
In spiritual matters, when the lesser clings to the greater, as creature to Creator, the former becomes greater than it was, not the latter. And this is to be greater, which is to be better, for the creature clinging to the Creator becomes greater not by bulk but by virtue.

LXI
Excedit supereminentia Deitatis non solum usitati eloquii nostri, sed etiam intellegentiae facultatem. Verius enim cogitatur Deus quam dicitur, et uerius est quam cogitatur. Non parua autem notitiae pars est, si antequam scire possimus quid sit Deus, possumus scire quid non sit.

61
The supereminence of Deity surpasses not only our usual speech but also the faculty of understanding. For God is conceived more truly than He is spoken of, and He is truer than He is conceived. Moreover, it is not a small part of knowledge if, before we can know what God is, we can know what He is not.

LXII
Omnes beati habent quod uolunt, quamuis non omnes qui habent quod uolunt, continuo sint beati. Continuo autem sunt miseri, qui uel non habent quod uolunt, uel id habent quod non recte uolunt. Propior ergo est beatitudini uoluntas recta, etiam non adepta quod cupit, quam praua, etiamsi quod cupit obtinuit.

62
All the blessed have what they will, although not all who have what they will are straightaway blessed. Straightaway miserable, however, are those who either do not have what they will, or have that which they do not rightly will. Therefore a right will is nearer to beatitude, even if it has not obtained what it desires, than a perverse will, even if it has obtained what it desires.

LXIII
Magna hominis miseria est cum illo non esse, sine quo non potest esse. In quo enim est, sine dubio sine illo non est. Et tamen si eius non meminit, eumque non intellegit, neque diligit, cum illo non est.

LXIII
Great is man's misery when he is not with him without whom he cannot be. For if he is in him, without doubt he is not without him. And yet if he does not remember him, and does not understand him, nor love him, he is not with him.

LXIV
Diuinitas Verbi aequalis Patri facta est particeps mortalitatis nostrae, non de suo, sed de nostro, ut et nos efficeremur participes diuinitatis eius, non de nostro, sed de ipsius.

64
The divinity of the Word, equal to the Father, was made a partaker of our mortality, not from his own but from ours, so that we too might be made partakers of his divinity, not from ours but from his.

LXV
Perfectum odium est, quod nec iustitia, nec scientia caret, id est, ut nec propter uitia homines oderis, nec uitia propter homines diligas. Recte ergo in malis odimus malitiam, et diligimus creaturam, ut nec propter uitium natura damnetur, nec propter naturam uitium diligatur.

65
Perfect hatred is that which lacks neither justice nor knowledge, that is, so that you neither hate men on account of vices, nor love vices on account of men. Therefore rightly in evils we hate malice and love the creature, so that neither on account of a vice should nature be condemned, nor on account of nature should a vice be loved.

LXVI
Difficilia et laboriosa sunt figmenta mendacii. Qui autem uerum uult dicere, non laborat. Quietiores enim sunt boni quam mali, et absolutiora sunt uerba ueridicorum quam commenta fallacium.

66
Difficult and laborious are the fabrications of falsehood. But he who wishes to speak the truth does not toil. For the good are more quiet than the evil, and the words of truth-tellers are more complete than the contrivances of deceivers.

LXVII
Bonae sunt in Scripturis sanctis mysteriorum profunditates, quae ob hoc teguntur, ne uilescant, ob hoc quaeruntur, ut exerceant, ob hoc aperiuntur, ut pascant.

LXVII
The depths of mysteries in the holy Scriptures are good, which for this reason are hidden, lest they become common; for this reason they are sought, that they may exercise; for this reason they are revealed, that they may feed.

LXVIII
Orans cum sudore sanguineo Dominus Iesus Christus significabat de toto corpore suo, quod est Ecclesia, emanaturas martyrum passiones.

68
Praying in a bloody sweat, the Lord Jesus Christ signified, by his whole body, which is the Church, the passions of martyrs that were to issue forth.

LXIX
Sacramentum pietatis in iudicium sibi sumit indignus. Bene enim esse non potest male accipienti quod bonum est.

69
The unworthy man takes the sacrament of piety as a judgment upon himself. For that which is good cannot be good to one who receives it badly.

LXX
Qui laudat Deum in miraculis beneficiorum, laudet etiam in terroribus ultionum. Nam et blanditur et minatur. Si non blandiretur, nulla esset exhortatio, si non minaretur, nulla esset correctio.

70
He who praises God in the miracles of benefits, let him also praise him in the terrors of vengeance. For he both flatters and threatens. If he did not flatter, there would be no exhortation; if he did not threaten, there would be no correction.

LXXI
Remedia conuersionis ad Deum nullis sunt cunctationibus differenda, ne tempus correctionis pereat tarditate. Qui enim paenitenti indulgentiam promisit, dissimulanti diem crastinum non spopondit.

71
Remedies of conversion to God must not be deferred by any delays, lest the time of correction perish through slowness. For he who promised indulgence to the penitent did not promise the morrow to the dissembling.

LXXII
Rectus est et bene inuocat Deum, qui in omnibus malis quae patitur se accusat, non Deum, et in bonis quae facit, non se laudat, sed Deum. Sicut enim repellit Deus peccat sua defendentem, sic recipit confitentem.

LXXII
He is upright and rightly invokes God who in all the evils which he endures accuses himself, not God, and in the good things which he does does not praise himself but God. For just as God repels the one defending his sins, so He receives the one confessing.

LXXIII
Mirabilis est mundi fabrica, sed mirabilior fabricator. Et male occupatur creatis, qui ab auctore discedit. Cui si inhaeserit superiori, inferiora calcabit, ne quod dilexerit contra naturam, conuertatur in poenam.

LXXIII
Wondrous is the world's fabrica, but more wondrous the fabricator. And ill occupied is he with created things who departs from the Author. If he cling to the higher, he tramples the lower, lest that which he loved against nature be turned into punishment.

LXXIV
Anima rationalis superioribus inferiora praeponens, non potest regere quod regebat, quia regi noluit a quo regebatur.

74
The rational soul, placing the lower before the higher, cannot rule what it once ruled, because it would not be ruled by him by whom it was ruled.

LXXV
Corpus carnis nostrae ornamentum nobis fuit. Peccauimus, et compedes inde accepimus, ut uinculis mortalitatis, omnis humanarum actionum cursus praepediretur.

75
The body, the ornament of our flesh, was to us. We sinned, and from that we received fetters, so that by the bonds of mortality the course of all human actions might be impeded.

LXXVI
Recte in laudem Dei psallit, cuius opera cum uoce concordant. Nam finito carmine, uox tacet, uita autem in bonis actibus permanens, numquam reticet eius gloriam, quem in se gaudet operari.

76
He rightly chants praise to God, whose works are in accord with his voice. For when the song is ended the voice is silent; but life, remaining in good deeds, will never be silent concerning the glory of him whom it rejoices to work within itself.

LXXVII
Omnia quae timentur, rationabiliter declinantur. Deus sic timendus est, ut ab ipso ad ipsum confugiatur.

77
All things which are feared are reasonably avoided. God is to be feared so as to flee from Him to Him.

LXXVIII
Sicut praepostera securitas in periculum impellit, ita ordinata sollicitudo securitatem parit.

78
As rash security drives one into peril, so ordered solicitude brings about security.

LXXIX
Virginitas carnis, corpus intactum, uirginitas animae, fides incorrupta.

79
Virginity of the flesh, an intact body, virginity of the soul, an incorrupt faith.

LXXX
Multa nos in facultatibus nostris superflua habere probabimur, si necessaria sola retineamus. Nam uana quaerentibus nihil sufficit, et alienorum quodam modo retentor est, qui profutura pauperibus inutiliter habet.

80
We shall be judged to possess many superfluities in our resources if we retain only the necessities. For nothing suffices for those seeking vain things, and in a certain way he is a holder of another’s goods who uselessly keeps for the poor things that are about to be of use.

LXXXI
Quomodo aures nostrae ad uoces nostras, sic aures Dei ad cogitationes nostras. Non potest autem fieri ut in mala opera exeant cogitationes bonae, quoniam hoc actione promitur, quod corde concipitur.

81
Just as our ears are to our voices, so are the ears of God to our thoughts. It cannot, however, happen that good thoughts go forth into evil deeds, since that which is conceived in the heart is made manifest by action.

LXXXII
Sicut ueteris hominis uetus canticum ad temporalia, sic noui hominis nouum canticum pertinet ad aeterna. Et ita unusquisque cantat ut uiuit. Nouum autem canticum, carmen est fidei quae per dilectionem operatur.

82
As the old song of the old man belongs to temporal things, so the new song of the new man pertains to eternal things. And thus each one sings as he lives. But the new song is the poem of faith which works through love.

LXXXIII
Vera fidelium humilitas est, in nullo superbire, in nullo murmurare, nec ingratum esse, nec querulum, sed in omnibus Dei iudiciis gratias Deo agere, Deumque laudare, cuius omnia opera aut iusta sunt, aut benigna.

83
True humility of the faithful is to be proud in nothing, to murmur in nothing, nor to be ungrateful, nor querulous, but in all the judgments of God to give thanks to God, and to praise God, whose all works are either just or benign.

LXXXIV
Nimis miser est qui non sperat in Deo, et de se sibi secunda promittit, cum ex eo ipso quod Dei non quaerit auxilium, ab omni spe uerae salutis exciderit.

84
Too wretched is he who does not hope in God, and who promises himself favorable things from his own resources, since by that very fact—that he does not seek the aid of God—he has fallen away from all hope of true salvation.

LXXXV
In magna egestate sunt qui de iniquitate sunt diuites, iustitiae opes et sapientiae thesauros non habentes. Qui autem Domino seruiunt, ea bona acquirunt quae perire non possunt.

85
Those who are rich by iniquity are in great destitution, lacking the riches of justice and the treasures of wisdom. But those who serve the Lord acquire those goods which cannot perish.

LXXXVI
Non sufficit abstinere a malo, nisi fiat quod bonum est. Et parum est nemini nocere, nisi studeas multis prodesse.

86
It is not enough merely to abstain from evil, unless that which is good be done. And it is of little account to harm no one, unless you strive to benefit many.

LXXXVII
Peccator cum peccat, non ideo a Domino non uidetur, quia male agentis poena differtur. Grauius autem in eum decernitur, cui etiam ipsa correctio denegatur.

87
When a sinner sins, he is not therefore unseen by the Lord, because the punishment of the wrongdoer is deferred. But a more serious judgment is passed upon him to whom even correction itself is denied.

LXXXVIII
Non acceditur ad altitudinem Dei, nisi per humilitatem. Et cui propinquat subditus, longe ab eo recedit elatus.

88
One does not approach the height of God except through humility. And he to whom a subordinate draws near departs far from him, uplifted.

LXXXIX
Sicut peccatoribus diuitibus nihil prosunt exsequiae sumptuosae, ita nihil nocent aut uiles, aut nullae sanctorum pauperum sepulturae.

89
Just as sumptuous obsequies avail rich sinners nothing, so neither do cheap burials, nor the absence of burials, of the holy poor do any harm.

XC
Non potest umquam fraudari delectationibus suis, cui Christus est gaudium. Aeterna enim exsultatio est, quae bono laetatur aeterno.

90
He who has Christ for his joy can never be deceived by his own delectations. For eternal exultation is that which rejoices in the eternal good.

XCI
Deo, qui ubique est, non locis, sed actionibus, aut longinqui aut proximi sumus. Quia sicut separat dissimilitudo, ita nos illi coniungit imitatio.

XCI
With God, who is everywhere, we are not distant or near by places, but by actions. For just as dissimilarity separates, so imitation unites us to him.

XCII
Humanae aegritudinis est, in carne mortali delectationem habere peccandi. Sed discipulus amatorque uirtutum, non pacem huic concupiscentiae tribuere, sed bellum debet indicere.

92
It is of human infirmity to have in mortal flesh a delight in sinning. But the disciple and lover of virtues ought not to grant peace to this concupiscence, but should proclaim war against it.

XCIII
Non te terreat, Christiane, quod credita differuntur. Licet in abscondito sit promissio, in spe tamen perseueret oratio. Exercere operibus, cresce uirtutibus.

93
Do not let it terrify you, Christian, that promised things are delayed. Although the promise is in hiding, yet let prayer persevere in hope. Be exercised in works; grow in virtues.

Dum fidei constantia probatur, gloria retributionis augetur.

While the constancy of faith is proved, the glory of the reward is increased.

XCIV
Omne tempus malorum pusillum est. Quid enim tam exiguum quam quod in hoc tendit, ut non sit?

94
All the time of evils is very small. For what is so small as that which in this tends to be nothing?

XCV
Crescit semper caritatis facultas, dum usu maior, et largitate fit ditior.

XCV
The capacity of charity always increases, growing greater by use, and becoming richer by liberality.

XCVI
Malorum impietatem perire necesse est, aut proprio iudicio, aut sententia Dei. Nulla enim iniquitas permanet, cui finem aut correctio, aut damnatio facit.

96
It is necessary that the impiety of evils perish, either by their own judgment or by the sentence of God. For no iniquity endures to which either correction or condemnation does not put an end.

XCVII
Adhaerens Deo et semper Dei faciens uoluntatem, numquam a suo habitatore deseritur. Et si quaedam dura atque aduersa patiatur, non relinquitur, sed probatur.

97
Clinging to God and always doing the will of God, one is never deserted by his own dweller. And if he should suffer certain hard and adverse things, he is not forsaken, but is tested.

XCVIII
Tota iustitiae ratio est, ut declinentur mala et fiant bona. Cuius obseruantiae inter quaslibet aduersitates forma seruanda est, quia hoc solum numquam amittitur, quod operi pietatis impenditur.

98
The whole principle of justice is that evils be averted and goods brought about. In the observance of this, amid whatever adversities the form must be preserved, for that alone is never lost which is expended on a work of piety.

XCIX
Tolerentur praesentia mala, donec ueniat beatitudo promissa. Sustineantur a fidelibus infideles, et exortorum inter frumenta zizaniorum auulsio differatur. Quantumlibet saeuiant impii, melior est etiam in hoc tempore causa iustorum, qui quanto acrius impetuntur, tanto gloriosius coronantur.

99
Let present evils be tolerated until the promised beatitude comes. Let the faithless be sustained by the faithful, and let the uprooting of the tares among the grain of those sprung up be deferred. However fiercely the impious rage, the cause of the righteous is even better in this time; the more sharply they are assailed, the more gloriously they are crowned.

C
Clamor ad Deum est intentio cordis, et flagrantia dilectionis, quia semper petitur, quod semper optatur. Hoc autem Deo absconditum non est, quoniam ad ipsum redit quod ab ipso uenit.

100
A cry to God is the intention of the heart, and the burning (flame) of love, for that which is always desired is always asked. Moreover this is not hidden from God, since to him returns what came from him.

CI
Bona est peccati confessio, si et curatio consequatur. Nam quid prodest detegere plagam, et non adhibere medicinam?

101
Confession of sin is good, if treatment also follows. For what does it profit to uncover a wound, and not to apply medicine?

CII
Ab hac uita, quae tota tentatio est, etiam in sublimissimis sanctis, non apprehenditur illa perfectio, cui non supersit ascensio.

102
From this life, which is wholly temptation, even in the most sublime saints that perfection is not apprehended for which no ascension remains.

CIII
Dum praesentis uitae cursus agitur, etiam si ualde proficiat cuius exterior homo corrumpitur, et interior renouatur, necesse est tamen, ut cum conditioni subiacet mortis, labores toleret uetustatis.

CIII
While the course of present life is being run, even if it very much benefits one whose exterior man is corrupted, and whose interior is renewed, nevertheless it is necessary that, since he is subject to the condition of death, he endure the labors of old age.

CIV
Imago quidem Dei est homo. Et qui per iustitiae ambulat uias, ad similitudinem sui tendit auctoris. Et tamen, dum in hac uita degit, conturbationes uanitatis incurrit.

CIV
Man is indeed the image of God. And he who walks in the ways of righteousness tends toward the likeness of his author. And yet, while he dwells in this life, he incurs the perturbations of vanity.

CV
Prima diuini muneris gratia est, ut erudiat nos ad nostrae humilitatis confessionem, et agnoscere faciat, quod si quid boni agimus, per illum possumus sine quo nihil possumus.

105
The first grace of the divine gift is that it instructs us toward the confession of our own humility, and makes us acknowledge that if we do any good, it is through him without whom we can do nothing.

CVI
Omnis infidelium uita peccatum est, et nihil est bonum sine summo bono. Vbi enim deest agnitio aeternae et incommutabilis ueritatis, falsa uirtus est, etiam in optimis moribus.

106
All the life of unbelievers is sin, and nothing is good without the highest good. For where the recognition of the eternal and unchangeable truth is lacking, virtue is false, even in the best morals.

CVII
Sicut fundamentum corporeae fabricae in imo est, ita fundamentum fabricae spiritalis in summo est. Terrena aedificatio a terra incipit, caelestis exstructio a superno crescit exordio.

107
Just as the foundation of the corporeal fabric is in the lowest part, so the foundation of the spiritual fabric is in the highest. Earthly edification begins from the earth; heavenly construction grows from a supernal beginning.

CVIII
Tunc dicitur Deus meminisse, quando facit, tunc obliuisci, quando non facit. Nam neque obliuio cadit in Deum, quia nullo modo mutatur, neque recordatio, quia nihil obliuiscitur.

108
Then God is said to remember when He acts, and to forget when He does not act. For neither does oblivion fall upon God, because He is in no way changed, nor does recollection, because nothing is forgotten.

CIX
Hi uident Dei mirabilia, quibus prosunt. Nam quod non intellegitur, uel unde non proficitur, non uidetur.

109
These see Dei's marvels, by which they profit. For that which is not understood, or from which no profit is obtained, is not seen.

CX
Non auferat ueritas misericordiam, nec misericordia impediat ueritatem. Si enim pro misericordia iudicaueris contra ueritatem, aut quasi rigida ueritate oblitus fueris misericordiam, non ambulabis in uia Domini, in qua misericordia et ueritas obuiauerunt sibi.

110
Let truth not take away mercy, nor let mercy hinder truth. For if you judge against truth for the sake of mercy, or, as it were, by rigid truth forget mercy, you will not walk in the way of the Lord, in which mercy and truth met one another.

CXI
Tentatio Christi eruditio Christiani est. Imitatores enim magistri debent esse discipuli, non in faciendis miraculis, quae nemo exigit, sed in custodienda humilitate atque patientia, ad quam nos Dominus suo inuitauit exemplo.

111
The trial of Christ is the instruction of the Christian. For the imitators of the master ought to be disciples, not in performing miracles, which no one demands, but in keeping humility and patience, to which the Lord has invited us by his example.

CXII
Quomodo radix omnium malorum est cupiditas, sic radix omnium bonorum est caritas.

112
Just as desire (cupiditas) is the root of all evils, so charity (caritas) is the root of all good things.

CXIII
Christiano causa recte gaudendi, non praesens saeculum, sed futurum est. Et ita est utendum temporalibus, ne obsint aeternis, ut in uia qua peregrini ambulant, hoc placeat quod ducit ad patriam.

113
For a Christian the reason for right rejoicing is not the present age but the future. And thus temporal things are to be used so that they do not hinder eternal things, so that on the way on which pilgrims walk that pleases which leads to the homeland.

CXIV
Male celebrat sabbatum qui ab operibus bonis uacat. Otium autem ab iniquitate debet esse perpetuum, quia bona conscientia non inquietum, sed tranquillum facit animum.

114
He who is idle from good works celebrates the Sabbath ill. Leisure, however, ought to be perpetual from iniquity, for a good conscience makes the soul not restless but tranquil.

CXV
Cum bonum operaris, hilaris operare. Nam si quid boni tristis feceris, fit de te magis quam facis.

115
When you do good, do it cheerfully. For if you do any good sadly, it becomes more about you than about what you do.

CXVI
Si in mores malorum non transeant boni, etiam inter cohabitantes magna diuisio est. Non ergo homines, qui meliorum exemplo corrigi queunt, sed hominum est fugienda iniquitas.

116
If the good do not pass into the morals of the wicked, even among those dwelling together there is a great division. Therefore it is not men who can be corrected by the example of better men who are to be shunned, but the iniquity of men.

CXVII
Eam Deus innocentiam probat, qua homo non metu poenae fit innocens, sed amore iustitiae. Nam qui timore non peccat, quamuis non noceat cui uult nocere, sibi tamen plurimum nocet, et abstinens ab iniquo opere, sola tamen reus est uoluntate.

117
God approves that innocence by which a man is made innocent not by fear of punishment, but by love of justice. For he who does not sin from fear, although he may not harm him whom he wishes to harm, nevertheless greatly harms himself; and, abstaining from an unjust deed, he is yet guilty only in will.

CXVIII
Melior est in malis tactis humilis confessio, quam in bonis superba gloriatio.

118
A humble confession, tried in evils, is better than a proud gloriation in good things.

CXIX
De malitia mali flagellatur bonus, et de seruo emendatur filius.

CXIX
By the malice of the wicked the good man is scourged, and from the servant the son is corrected.

CXX
Sicut stellas caeli non exstinguit nox, sic mentes fidelium, adhaerentes firmamento sanctae Scripturae, non obscurat mundana iniquitas.

120
As night does not extinguish the stars of heaven, so worldly iniquity does not darken the minds of the faithful, who, adhering to the firmament of Holy Scripture, remain unobscured.

CXXI
Ad peccandum homo abundat propria facultate. Ad agendum autem bonum non sibi sufficit, nisi ab illo iustificetur, qui solus est iustus.

121
Man abounds in his own faculty for sinning. But for doing good he is not sufficient to himself, unless he be justified by Him who alone is just.

CXXII
Magnus bonorum labor est, mores tolerare contrarios, quibus qui non offenditur, parum proficit. Tantum enim torquet iustum iniquitas aliena, quantum recedit a sua.

122
It is a great labor of the good to tolerate contrary manners; he who is not offended by them profits little. For another’s injustice afflicts the just only insofar as he departs from his own.

CXXIII
Non locorum interuallis acceditur ad Deum, aut receditur ab eo, sed similitudo facit proximum, dissimilitudo longinquum. Et nimia miseria est ab eo bono longe esse, quod ubique est.

123
One does not approach God, nor withdraw from him, by intervals of places, but likeness makes him near, dislikeness makes him distant. And it is great misery to be far from that good which is everywhere.

CXXIV
Libera semper est seruitus apud Deum, cui non necessitas seruit, sed caritas.

124
With God servitude is always free; for it serves not necessity, but charity.

CXXV
Qui ideo neminem uult hominem pati, quia multum, ut arbitratur proficit, per hoc ipsum quod alios non tolerat, ostendit quod potius non proficit.

125
He who therefore wishes that no one should suffer at the hands of another, because he thinks he thereby gains much, by this very fact—that he does not tolerate others—shows that rather he does not gain.

CXXVI
Totum bonum quod habemus, ab artifice nostro habemus. Sed si hoc in nobis est quod ipsi fecimus, inde damnabimur. Si autem hoc quod Deus fecit, inde coronabimur.

126
All the good that we have, we have from our artificer. But if that which is in us is what we ourselves made, from that we shall be condemned. If, however, that which God made, from that we shall be crowned.

CXXVII
Verbum Dei per quod facta sunt omnia, tempus praeordinauit quo susciperet carnem, non tempori cessit quo uerteretur in carnem. Homo quippe Deo accessit, non Deus a se recessit.

127
The Word of God, through whom all things were made, preordained the time in which he would receive flesh; he did not yield to time so as to be turned into flesh. For man indeed drew near to God, not God withdrew from himself.

CXXVIII
Intellectui fides uiam aperit, infidelitas claudit.

128
Faith opens the way to the intellect, unbelief closes it.

CXXIX
Quo primum uitio superatus est homo, hoc ultimum uincit. Cum enim omnia peccata superauerit, manet periculum ne bene sibi mens conscia, in se potius quam in Domino glorietur.

129
By the very vice with which man was first overcome, that same vice finally conquers him. For when indeed he has overcome all sins, the danger remains that a conscience considering itself good may boast in itself rather than in the Lord.

CXXX
Finis curarum perfectio est desideriorum. Et in id quisque tendit ac nititur, ut ad illud perueniat quo delectatur. Sapientis ergo est hoc appetere quod beatum facit, non id amare quod decipit.

130
The end of cares is the perfection of desires. And every man tends and strives toward that, in order to reach that by which he is delighted. Therefore it is the wise man's part to seek that which makes blessed, not to love that which deceives.

CXXXI
Sicut duo sunt officia medicinae, unum quo sanatur infirmitas, aliud quo custoditur sanitas, ita duo dona sunt gratiae, unum quod aufert carnis cupidatem, aliud quod facit animi perseuerare uirtutem.

131
As two are the offices of medicine—one by which infirmity is healed, the other by which health is kept—so two are the gifts of grace: one which takes away the desire of the flesh, the other which causes the virtue of the soul to persevere.

CXXXII
Non poterit hominis labor finiri, nisi hoc diligat quod ei non possit auferri.

132
A man's labor cannot be brought to an end, unless he loves that which cannot be taken away from him.

CXXXIII
Impossibile est ut iniquitas prius laedat hominem iustum in quem tendit, quam cor iniustum unde procedit.

133
It is impossible that iniquity should first harm the just man toward whom it tends, than the unjust heart from which it proceeds.

CXXXIV
Visibile miraculum ad illuminationem uocat, inuisibile autem, eum qui uocatus uenit, illuminat. Omnia ergo narrat mirabilia Dei, qui credens uisibilibus, ad intellegenda inuisibilia transitum facit.

134
A visible miracle calls to illumination, but the invisible illuminates him who is called and comes. Therefore the wonders of God declare all things, who, believing in visibles, makes a transit to the understanding of invisibles.

CXXXV
Melior est causa eorum qui diabolum persequentem fugiunt, quam qui praeeuntem sequuntur, quia utilius est eum hostem habere, quam principem.

135
Better is the case of those who flee the devil pursuing them than of those who follow him going before, because it is more useful to have him as an enemy than as a prince.

CXXXVI
Omnes prauae cupiditates portae sunt inferni, per quas itur in mortem. Cuius dominatum subit, qui adeptum se ad perfruendum laetatur, quod perdite concupiuit.

136
All perverse desires are the gates of Hell, through which one goes into death. He who undergoes its dominion is he who rejoices that he has obtained for his enjoyment that which he ruinously desired.

CXXXVII
Adulantium linguae alligant animas in peccatis. Delectat enim ea facere, in quibus non solum non metuitur reprehensor, sed etiam auditur laudator.

137
The tongues of flatterers bind souls in sins. For it delights them to do those things in which not only is a reprover not feared, but also a praiser is heard.

CXXXVIII
Animus male sibi conscius, dum uidetur sibi nullam poenam pati, credit quia non iudicet Deus, cum abuti patientia Dei, et non intellegere parcentis benignitatem, iam sit magna damnatio.

138
A mind ill-conscious of itself, while it seems to itself that it suffers no punishment, believes that God will not judge; when it has abused the patience of God and does not understand the mercy of the one who spares, there is already great damnation.

CXXXIX
In creatura, quae arbitrio suo peccat, prior est natura quam uitium. Quod ita contra naturam est, ut non possit nisi nocere naturae. Non itaque esset uitium recedere a Deo, nisi naturae, cuius hoc uitium est, potius competeret esse cum Deo.

139
In a creature which by its own free choice sins, nature is prior to the vice. That which is thus against nature cannot but injure the nature. Therefore vice would not be a turning away from God, unless it were rather fitting that the nature, of which this vice is, should be with God.

CXL
Nullum Deus uel angelorum, uel hominum crearet, quem malum futurum esse praescisset, nisi pariter nosset quibus eos bonorum usibus commodaret, atque ita ordinem saeculorum, quasi pulcherrimum carmen, etiam ex quibusdam antithetis honestaret.

140
God would create none of the angels or of men whom he had foreknown would be evil, unless likewise he knew to whom he would assign them for uses of good, and thus would ennoble the order of the ages, as it were a most beautiful song, even out of certain antitheses.

CXLI
Tria quaedam nobis maxime scienda de conditione creaturae oportuit intimari: quis eam fecerit, per quid fecerit, quare fecerit. Dixit Deus, inquit, Fiat lux, et facta est lux, et uidit Deus lucem, quia bona est. Si ergo quaerimus quis fecerit, Deus est. Si, per quid fecerit: dixit, et facta est.

141
Three things above all ought to be known to us concerning the condition of the creature: who made it, by what means he made it, why he made it. God said, he says, Let there be light, and there was light, and God saw the light, because it is good. If therefore we ask who made it, it is God. If by what means he made it: he said, and it was made.

Si, quare fecerit: quia bona est. Nec auctor est excellentior Deo, nec ars efficacior Dei uerbo, nec causa melior, quam ut bonum crearetur a bono.

If, why he made it: because it is good. Nor is there an author more excellent than God, nor an art more efficacious than God’s word, nor a better cause than that the good should be created by the good.

CXLII
Est amor quo amatur et quod amandum non est, et istum amorem odit in se qui illum diligit, quo amatur quod amandum est. Possunt enim ambo esse in uno homine. Et hoc bonum est homini, ut illo proficiente quo bene uiuimus, iste deficiat quo male uiuimus, donec ad perfectum sanetur, et in bonum commutetur omne quod uiuimus.

142
There is a love by which that which ought not to be loved is loved, and he who loves that by which that which ought to be loved is loved hates that love in himself. For both may be in one man. And this is good for man: that, the one advancing by which we live well, the other fail by which we live ill, until it be healed to perfection, and all that we live be changed into good.

CXLIII
Creaturae rationalis uel intellectualis bonum, quo beata sit, non est nisi Deus. Quod ei non ex se ipsa est, quia ex nihilo creata est, sed ex illo a quo creata est. Hoc enim adepto, fit beata, quo amisso misera.

143
The good of a rational or intellectual creature, by which it is blessed, is none other than God. This good is not to it from itself, since it was created out of nothing, but from him by whom it was created. For by acquiring this it becomes blessed, by losing it it becomes miserable.

CXLIV
Vitium esse nec in summo potest bono, nec nisi in aliquo bono. Sola ergo bona alicubi esse possunt, sola mala nusquam. Quoniam naturae, etiam illae quae ex malae uoluntatis initio uitiatae sunt, in quantum uitiosae sunt, malae sunt, in quantum autem naturae sunt, bonae sunt.

144
A fault (vice) cannot be in the highest good, nor can it exist except in some good. Therefore only goods can be anywhere, evils nowhere. For natures, even those which have been vitiated from the beginning by evil will, insofar as they are vicious are evil, but insofar as they are natural are good.

CXLV
Non est fas credere aliter affici Deum cum uacat, aliter cum operatur, quia nec affici dicendus est, tamquam in eius natura fiat aliquid quod ante non fuerit. Patitur quippe qui afficitur, et mutabile est omne quod patitur. Non ergo in Deo aut pigra uacatio, aut laboriosa cogitetur industria, quia nouit et quiescens agere, et agens quiescere.

CXLV
It is not right to believe that God is affected one way when he is idle and another when he works, for he ought not to be said to be affected, as if something were made in his nature which was not there before. For he who is affected suffers, and everything that suffers is changeable. Therefore in God neither sluggish vacuity nor laborious industry is to be conceived, since he knows how, while resting, to act, and, while acting, to rest.

Et quod in operibus prius quidem dicitur aut posterius, non ad facientem, sed ad facta referendum est. Aeterna enim est et incommutabilis uoluntas eius, nec consilio alternante uariatur. In qua simul est quidquid in rebus creandis uel ordinandis, aut praecessit, aut sequitur.

And that which in works is said to be earlier or later is to be referred not to the doer but to the things done. For his will is eternal and unchangeable, nor is it varied by counsel that alternates. In which there at once is whatever, in the creating or ordering of things, either precedes or follows.

CXLVI
Nullius, quamuis minimae naturae, nisi Deum creatorem credi aut dici licet ab aliquo. Quia etiamsi angeli uel iussi uel permissi, adhibent operationem suam rebus quae gignuntur in mundo, tam non sunt creatores animalium, quam nec agricolae frugum atque arborum.

146
Nothing, however of the least nature, may be believed or said to be a creator except God by anyone. For even if angels, whether commanded or permitted, apply their operation to the things which are generated in the world, they are no more creators of animals than farmers are of fruits and trees.

CXLVII
De prima corporis morte dici potest, quod bonis bona sit, malis mala. Secunda uero sine dubio, sicut nullorum bonorum est, ita nulli bona.

CXLVII
Concerning the first death of the body it may be said that it is good for the good and evil for the wicked. The second, however, without doubt, insofar as it belongs to no goods, is good for no one.

CXLVIII
Mors etiam piorum poena peccati est. Sed ideo bona ipsis dicitur, quia illa bene utuntur, quibus finis est ad mala temporalia, et transitus ad uitam aetenam. Sicut enim iniustitia male utitur non tantum malis, uerum etiam bonis, ita iustitia bene utitur, non tantum bonis, sed etiam malis.

148
Death is also the penalty of sin for the pious. But it is therefore called good for them, because they make good use of it, for whom it is an end to temporal evils and a passage to eternal life. For just as injustice ill-uses not only the wicked but even the good, so justice uses well not only the good but also the wicked.

CXLIX
Qui etiam non percepto regenerationis lauacro pro Christi confessione moriuntur, tantum eis ualet ad abolenda peccata, quantum si abluerentur fonte baptismatis.

149
Those who die for the confession of Christ, even without having received the laver of regeneration, the same avails them for the abolishing of sins only as much as if they had been washed in the font of baptism.

CL
Cum homo secundum se uiuit, non secundum Deum, similis est diabolo, quia nec angelo secundum angelum, sed secundum Deum uiuendum fuit, ut staret in ueritate, et ueritatem de illius, non de suo mendacium loqueretur. Vnde non frustra dicitur omne peccatum esse mendacium, quia non peccatur, nisi ea uoluntate, quae est contraria ueritati, id est, Deo.

CL
When a man lives according to himself, not according to God, he is like the devil; for he was not to live as an angel according to an angel, but to be lived according to God, so that he might stand in truth, and speak the truth concerning that one, not a lie of his own. Whence it is not without reason said that every sin is a lie, because one does not sin except by that will which is contrary to truth, that is, to God.

CLI
Diuersitas humanae affectionis, ex diuersitate est uoluntatis. Quae si praua est, peruersis erit moribus inquieta, si autem recta, non solum non culpabilis affectio hominis, sed etiam laudabilis erit.

151
The diversity of human affection arises from the diversity of the will. If that will is perverse, the affections will be restless with perverted morals; but if it is right, the affection of a man will not only be not blameworthy, but will also be laudable.

CLII
Arbitrium uoluntatis tunc est uere liberum, cum uitiis peccatisque non seruit. Tale datum est a Deo, quod amissum, nisi a quo potuit dari, non potest reddi. Vnde Veritas dicit: Si uos Filius liberauerit, tunc uere liberi eritis.

152
The judgment of the will is then truly free, when it does not serve vices and sins. Such a gift is given by God, which, once lost, cannot be restored except by the One from whom it could be given. Whence the Truth says: If the Son shall set you free, then truly you will be free.

CLIII
Bonum est sursum habere cor, non tamen ad seipsum, quod est superbiae, sed ad Deum, quod est oboedientiae. Plus autem appetendo minus est, qui dum se sibi sufficere confidit, ab illo qui uere ei sufficit, deficit.

CLIII
It is good to have the heart lifted upward, not however to oneself, which is of pride (superbia), but to God, which is of obedience (oboedientia). Moreover, by desiring more one is the less: he who, while confident that he is sufficient to himself, falls away from Him who truly suffices him.

CLIV
Beata uita si non amatur, non habetur. Porro si amatur, et habetur. Ceteris omnibus rebus, necesse est ut excellentius diligatur, quoniam propter hanc amandum est, quidquid aliud est amandum.

154
Blessed life, if it is not loved, is not had. Moreover, if it is loved, it is had. Of all other things, the more excellent must be loved more, since on account of this is to be loved whatever else is to be loved.

Quia uero beatus esse non potest, nisi qui eam, ut digna est, amat, consequens est ut eam aeternam uelit. Quae tunc uere beata erit, quando terminum non habebit.

Because indeed one cannot be blessed unless he who loves it, as it is worthy, loves it, it follows that he wills it eternal. Which then will truly be blessed when it has no termination.

CLV
Non omnes quidem mali in hoc proficiunt, ut sint boni. Nemo tamen est, nisi ex malo, bonus.

155
Not all evils, certainly, profit toward this, that they become good. No one, however, is good unless out of evil.

CLVI
Ciues terrenae ciuitatis parit peccato uitiata natura, qui sunt uasa irae. Ciues uero caelestis patriae parit, a peccato naturam liberans, gratia, qui sunt uasa misericordiae.

156
Citizens of the earthly city bear forth a nature vitiated by sin, who are vessels of wrath. Citizens, however, of the heavenly fatherland bear forth, by grace freeing nature from sin, who are vessels of mercy.

CLVII
Ira Dei non perturbatio eius est, sed iudicium quo irrogatur poena peccato. Cogitatio uero ipsius et recogitatio mutandarum rerum est incommutabilis ratio. Neque enim sicut hominem, ita Deum cuiusquam facti sui paenitet, cuius de omnibus omnino rebus tam fixa sententia quam certa est praescientia.

CLVII
The anger of God is not His perturbation, but the judgment by which punishment is inflicted upon sin. The thought of Him, however, and the recollection of things to be changed is an immutable reason. For it is not, as with a man, that God repents of any of His deeds, since concerning all things His sentence is as fixed as His foreknowledge is certain.

CLVIII
Inimici Ecclesiae quolibet errore caecentur, uel malitia deprauentur, si accipiunt potestatem corporaliter affligendi, exercent eius patientiam, si tantummodo male sentiendo aduersantur, exercent eius sapientiam, et ut etiam inimici diligantur, exercent eius beneuolentiam. Quia Deus his qui eum diligunt, omnia cooperatur in bonum.

158
The enemies of the Church are blinded by any error, or corrupted by malice; if they obtain the power to afflict bodily, they exercise her patience; if they merely oppose by ill-thinking, they exercise her wisdom; and so that even enemies may be loved, they exercise her benevolence. For God works all things together for good for those who love him.

CLIX
Finis boni est, non quo consumatur ut non sit, sed quo perficiatur ut plenum sit. Et finis mali est, non quo esse desinat, sed quo usque nocendo perducat. Vnde unum est summum bonum, aliud autem summum malum, illud propter quod appetenda sunt bona cetera, ipsum autem propter se ipsum, hoc, propter quod declinanda sunt mala cetera, ipsum autem propter se ipsum.

159
The end of good is not that it be consumed so as not to be, but that it be perfected so that it be full. And the end of evil is not that it cease to be, but how far it leads by harming. Whence one thing is the supreme good, another the supreme evil; that (illud) is for the sake of which the other goods are to be sought, it is for its own sake; this (hoc) is for the sake of which the other evils are to be shunned, it is for its own sake.

CLX
Est natura in qua nullum malum est, uel etiam nullum malum esse potest. Esse autem natura in qua nullum bonum sit, non potest.

160
There is a nature in which no evil is, or even in which no evil can be. But that there be a nature in which no good is cannot be.

CLXI
Melior est animi aequitas quam corporis sanitas. Et conuenientius iniustus dolet in supplicio, quam laetatus est in delicto.

161
The equanimity of the soul is better than the health of the body. And it is more fitting that the unjust man grieve in punishment than that he rejoiced in his offense.

CLXII
In praecepto caritatis tria inuenit homo quae diligat, Deum et se et proximum. Et quia ille in sui dilectione non errat, qui Deum diligit, consequens est ut proximo ad diligendum Deum consulat, quem iubetur diligere sicut se ipsum.

CLXII
In the precept of charity a man finds three things which he should love: God, himself, and his neighbor. And because he does not err in his self-love who loves God, it follows that he should turn to his neighbor for the purpose of loving God — whom he is commanded to love as himself.

CLXIII
Pax domestica est ordinata cohabitantium imperandi oboediendique concordia. Imperant enim qui consulunt, sicut uir uxori, parentes filiis, domini seruis. Oboediunt autem quibus consulitur, sicut mulieres maritis, filii parentibus, serui dominis.

163
Household peace is the ordered concord of those dwelling together in ruling and obeying. For those who give counsel rule, as a husband over his wife, parents over their children, masters over their slaves. And those to whom counsel is given obey, as wives to their husbands, children to their parents, slaves to their masters.

Sed in domo iusti uiuentis ex fide, et adhuc ab illa ciuitate peregrinantis, etiam qui imperant, seruiunt eis quibus uidentur imperare. Quia non dominandi cupiditate, sed officio consulendi, nec principandi superbia, sed prouidendi beneficentia.

But in the house of the righteous man living by faith, and still as a pilgrim from that city, even those who command serve those whom they seem to command. For not from a desire of dominating, but from the duty of consulting; not from the pride of ruling, but from the beneficence of providing.

CLXIV
Nomen et conditionem seruitutis culpa genuit, non natura. Et prima huius subiectionis causa peccatum est, quia sicut scriptum est: Omnis qui facit peccatum seruus est peccati. Vnde melior eius status est, qui famulatur homini, quam qui suae seruit cupiditati.

164
The name and condition of servitude were begotten by fault, not by nature. And the first cause of this subjection is sin, for as it is written: Every one who does sin is a slave of sin. Whence better is the state of him who serves a man than he who is a slave to his own desire.

CLXV
Veri patresfamilias subditis suis, tamquam filiis, ad colendum et promerendum Deum consulunt, desiderantes uenire ad caelestem domum, ubi imperandi necessarium non sit officium. Quo donec ueniatur, magis debent patres quod dominantur, quam serui tolerare quod seruiunt.

165
True paterfamilias provide for their subordinates, as for sons, for the worshiping and for rendering to God what is due, desiring to come to the heavenly home, where the necessity of commanding will not be an office. Until that is reached, fathers ought to endure more the things which they command than slaves to tolerate the things which they serve.

CLXVI
Locus superior, sine quo regi populus non potest, etiamsi ita sit tenendus atque administrandus, ut decet, tamen indecenter appetitur. Vnde otium sanctum quaerat dilectio ueritatis, negotium iustum suscipiat necessitas dilectionis.

CLXVI
The higher place, without which a people cannot be ruled, even if it must be held and administered as is fitting, is nevertheless sought indecently. Whence holy otium should be sought by the love of truth, and just negotium should be undertaken by the necessity of love.

CLXVII
Sicut non est a carne, sed supra carnem, quod eam facit uiuere, sic non est ab anima, sed supra animam, quod eam facit beate uiuere. Quia ut uita carnis anima est, ita beata uita hominis Deus est.

CLXVII
Just as that which makes the flesh live is not from the flesh but above the flesh, so that which makes the soul live blessedly is not from the soul but above the soul. For as the soul is the life of the flesh, so God is the blessed life of man.

CLXVIII
Iustitia nostra quamuis uera sit, propter uerum boni finem, ad quem refertur, tamen tanta est in hac uita, ut potius remissione peccatorum constet quam perfectione uirtutum.

168
Our justice, although true because of the true good end to which it is directed, is nevertheless such in this life that it consists rather in the remission of sins than in the perfection of virtues.

CLXIX
Quamdiu uitiis repugnatur, plena pax non est, quia et illa quae resistunt, periculoso debellantur proelio, et illa quae uicta sunt, nondum securo triumphantur otio, sed adhuc sollicito premuntur imperio.

CLXIX
As long as vices are resisted, there is not full peace, for those which resist are overcome in a perilous battle, and those which have been vanquished do not yet triumph in secure leisure, but are still pressed by anxious rule.

CLXX
Prima mors animam nolentem pellit e corpore, secunda animam nolentem tenet in corpore. Ab utraque morte communiter id habetur, ut quod non uult anima, de suo corpore patiatur.

170
The first death drives the unwilling soul from the body, the second holds the unwilling soul in the body. From both deaths alike it is commonly held that that which the soul does not will, it suffers from its own body.

CLXXI
In incognitis causis operum diuinorum nonnihil nouimus, cum scimus non sine ratione Omnipotentem facere, unde infirmus humanus animus rationem non potest reddere.

171
On the unknown causes of divine works we know somewhat, for we know that the Omnipotent acts not without reason, whence the frail human mind cannot render an account.

CLXXII
Frustra sibi homo post hoc corpus promittit, quod in hoc corpore comparare neglexit.

172
In vain a man promises to himself after this a body which he neglected to obtain in this body.

CLXXIII
Nemo inuitus bene facit, etiamsi bonum est, quod facit, quia nihil prodest spiritus timoris, ubi non est spiritus caritatis.

173
No one does good unwillingly, even if what he does is good, for the spirit of fear profits nothing where the spirit of charity is not.

CLXXIV
Sicut in potestatibus societatis humanae maior potestas minori ad oboediendum praeponitur, ita Deus omnibus.

174
As in the powers of human society greater power is set over the lesser to be obeyed, so God is over all.

CLXXV
Beatus qui diligit Deum, et amicum in Deo, et inimicum propter Deum. Solus enim nullum carum amittit, cui omnes in illo cari sunt, qui numquam a non dimittente amittitur.

175
Blessed is he who loves God, and a friend in God, and an enemy for the sake of God. For he alone loses no beloved one, to whom all are beloved in him, who is never lost by one who does not abandon him.

CLXXVI
Manifestum est, quoniam bona sunt quae corrumpuntur, quae, neque si summa bona essent, neque si bona non essent, corrumpi possent, quia si summa bona essent, incorruptibilia essent, si autem nulla bona essent, quid in eis corrumperetur non esset.

176
It is manifest that things which are good are corruptible, which neither if they were the highest goods, nor if they were no goods, could be corrupted; for if they were the highest goods, they would be incorruptible, but if they were no goods, there would be nothing in them to be corrupted.

CLXXVII
Cum Deus incommutabiliter bonus, omnes creaturas fecerit bonas, nec ulla omnino nisi ab ipso sit creata natura, nulla est substantia mali, quia quod auctorem Deum non habet, non est. Itaque uitium corruptionis nihil est aliud quam inordinatae uel desiderium uel actio uoluntatis.

177
Since God, unchangeably good, made all creatures good, and no nature at all is created except by him, there is no substance of evil, because that which does not have God for its author does not exist. Therefore the vice of corruption is nothing else than disordered desire or action of the will.

CLXXVIII
Sicut palato non sano poena est cibus qui sano suauis est, et oculis aegris odiosa lux qua incolumis gaudet obtutus, ita displicet iniquis iustitia Dei, cui si subicerentur, non minuerentur.

178
Just as to an unhealthy palate the food which is sweet to a healthy one is a punishment, and to diseased eyes the light by which the unhurt gaze rejoices is odious, so the justice of God displeases the wicked, which, if they were subjected to it, would not be diminished.

CLXXIX
Aegritudo animi rationalis est, cum bonis inferioribus delectatus, superiora ex parte appetit, et ex parte non appetit. Ideoque in duas diuiditur uoluntates. Cumque una est, tota non est, et hoc adest uni, quod deest alteri.

179
Illness of the rational soul is when, being pleased with lower goods, it in part longs for higher things and in part does not long for them. Hence the wills are divided into two. And since, when one is present, the whole is not, that which is present in one is lacking in the other.

CLXXX
Homini benigo parum esse debet inimicitias aliorum non excitare uel augere male loquendo, nisi eas etiam exstinguere bene loquendo studuerit.

CLXXX
A benign man ought to find it little enough merely not to arouse or to increase others’ enmities by speaking ill, unless he also strives to extinguish them by speaking well.

CLXXXI
Beata uita est gaudium de ueritate, quod Deus est. Sed multis ueritas odiosa est, quam audire nolunt docentem, et nolentes falli, uolunt mendacia sua ueritatem uideri. Quibus iuste retribuitur, ut ipsi ueritatem non lateant, ipsos autem lateat ueritas.

181
Blest life is joy in the truth, which is God. But to many the truth is odious; they do not wish to hear it teaching, and, unwilling to be deceived, they want their lies to appear as truth. To these it is justly repaid, so that they themselves do not perceive the truth, while the truth is hidden from them.

CLXXXII
Nemo quod tolerat amat, etiamsi tolerare amat, quia aliud est fortis patientia, aliud secura felicitas, nec eiusdem est temporis labor pugnae et beatitudo uictoriae.

182
No one loves what he endures, even if he loves to endure, for brave patience is one thing, secure felicity another, nor are the labor of battle and the beatitude of victory of the same time.

CLXXXIII
Ideo plerumque in sermone copiosa est egestas humanae intellegentiae, quia plus loquitur inquisitio quam inuentio, et longior est petitio quam impetratio.

183
Therefore very often in speech there is an abundance of poverty in human understanding, because inquiry utters more than invention, and the seeking is longer than the obtaining.

CLXXXIV
Vera aeternitas Dei est, qui solus habet immortalitatem, quoniam ex nulla specie motuue mutatur, nec temporalis est uoluntatis. Non enim immortalis est uoluntas, quae alia et alia est.

184
True eternity is of God, who alone has immortality, since he is not changed by any form or motion, nor is the will temporal. For the will is not immortal which is one thing and then another.

CLXXXV
Non est desperandum de malis, sed pro ipsis, ut boni fiant, studiosius supplicandum, quia numerus sanctorum de numero semper auctus est impiorum.

185
There is no need to despair about the wicked, but one should supplicate for them more eagerly that they become good, for the number of the saints has always been increased out of the number of the impious.

CLXXXVI
Quaerens a Deo pacem, sit sibi ipse pacatus, ne aliud in professione oris, aliud sit in cordis arcano. Nihil enim prodest hoc esse in corde, quod uerum est, si hoc dicitur uoce quod falsum est, quia ueritas et credenda est, et loquenda.

186
Seeking peace from God, let him be at peace with himself, lest one thing be in the profession of the mouth and another in the secret of the heart. For it profits nothing to have in the heart that which is true, if by the voice something false is spoken, since truth is both to be believed and to be spoken.

CLXXXVII
Non conqueratur homo, quando in his quae iuste habet, patitur aliquas aduersitates. Per amaritudinem enim inferiorum docetur amare meliora, ne uiator tendens ad patriam, stabulum pro domo diligat.

187
Let a man not complain when, in those things which he justly has, he suffers some adversities. For by the bitterness of lesser things he is taught to love better things, lest a traveler hastening to his homeland esteem a stall for a home.

CLXXXVIII
Bene currit ad remissionem peccatorum, qui displicet sibi. Apud iudicem enim iustum et misericordem, qui se accusat, excusat.

188
He runs well toward the remission of sins who displeases himself. For before a judge who is just and merciful, he who accuses himself is excused.

CLXXXIX
In tranquillitate pacis comprehendenda est doctrina sapientiae, quae inter tribulationum turbines difficulter agnoscitur. Nec facile inueniuntur in aduersitate praesidia, quae non fuerint in pace quaesita.

189
The doctrine of wisdom must be grasped in the tranquillity of peace, which amid the whirlwinds of tribulations is hard to recognize. Nor are protections easily found in adversity that were not sought during peace.

CXC
Ad altare Dei inuisibile, quo non accedit iniustus, ille peruenit qui ad hoc praesens iustificatus accedit. Inueniet enim illic uitam suam qui hic discreuerit causam suam.

190
To the invisible altar of God, which the unjust do not approach, he reaches who presents himself here justified for this purpose. For there he will find his life who here has renounced his cause.

CXCI
Finis legis Christus est, in quo lex iustitiae non consumitur, sed impletur. Omnis enim perfectio in ipso est, ultra quem non est quo se spes fidei et caritatis extendat.

191
The end of the law is Christ, in whom the law of righteousness is not consumed but fulfilled. For every perfection is in him, beyond whom there is nowhere for the hope of faith and of charity to extend.

CXCII
Nullae poenae grauiores sunt, quam malae conscientiae. In qua cum Deus non habetur, consolatio non inuenitur, et ideo inuocandus est liberator, ut quem tribulatio exercuit ad confessionem, confessio perducat ad ueniam.

192
There are no penalties more severe than those of a bad conscience. In which, when God is not present, consolation is not found; and therefore the liberator must be invoked, so that he whom tribulation has exercised into confession, confession may lead to pardon.

CXCIII
Quid grauius peccato aegri, quam medici interfectio? Sed cum in baptismo hoc dimittitur, quid non dimittitur?

193
What is graver in the sin of the sick than the physician’s killing? But since this is forgiven in baptism, what is not forgiven?

CXCIV
Auditor uerbi similis debet esse animalium, quae ob hoc quia ruminant, munda dicuntur, ut non sit piger de his cogitare quae aluo cordis accepit. Et cum audit, sit similis edenti, cum uero audita in memoriam reuocat, sit similis ruminanti.

CXCIV
A hearer of the word ought to be like those animals which, because they ruminate, are called clean, so that he be not lazy to ponder those things which he has received in the belly of the heart. And when he hears, let him be like one eating; but when he recalls the heard things into memory, let him be like one ruminating.

CXCV
Rationalis anima domina est corporis sui. Quae inferiori non bene imperabit, nisi superiori se Deo tota caritatis subiectione seruierit.

195
The rational soul is mistress of its body. She will not rule well over the lower [part], unless she has served the higher to God with the whole submission of charity.

CXCVI
Sicut terra de caelo exspectat pluuiam et lucem, sic homo de Deo debet exspectare misericordiam et ueritatem.

196
As the earth expects rain and light from heaven, so man ought to expect mercy and truth from God.

CXCVII
Gaudendum est bonis Ecclesiae filiis, quod in discretione eorum non fallitur diuina iustitia. Sed non temere diuidant congregatos, quia ipsorum est uelle colligere, Domini separare.

197
The good sons of the Church ought to rejoice, because divine justice is not deceived in their discernment. But let them not rashly divide the gathered, for it belongs to them to will to gather, and to the Lord to separate.

CXCVIII
Dominus est rerum quas habet, qui nulla cupiditate irretitur. Nam qui terrenorum amore obstringitur, non possidet, sed possidetur.

CXCVIII
The master is of the things which he has who is ensnared by no desire. For he who is bound by love of earthly things does not possess, but is possessed.

CXCIX
Hereditas, in qua coheredes Christi sumus, non minuitur multitudine filiorum, nec fit angustior numerositate coheredum. Sed tanta est multis, quanta paucis, tanta singulis, quanta omnibus.

199
The inheritance, in which we are co-heirs of Christ, is not lessened by the multitude of children, nor made narrower by the number of co-heirs. But it is as great for many as for few, as great for each as for all.

CC
Numquam debet secura esse felicitas, quia periculosiora sunt animo secunda, quam corpori aduersa. Prius enim corrumpunt prospera, ut inueniant aduersa quod frangant.

200
Happiness must never be secure, for prosperous things are more dangerous to the mind than adverse things are to the body. For prosperous things corrupt first, that they may meet adversities which will break them.

CCI
Prima salus est, declinare peccatum, secunda est, non desperare de uenia. Nam ipse se in aeternum perimit, qui apud misericordem iudicem ad paenitentiae remedia non recurrit.

201
First safety is to turn aside from sin; the second is not to despair of pardon. For he destroys himself forever who, before the merciful judge, does not have recourse to the remedies of penitence.

CCII
Boni latent, quia bonum ipsorum in occulto est. Nec uisibile enim est, nec corporale quod diligunt, et tam merita eorum in abscondito sunt constituta, quam praemia.

CCII
Good people are hidden, because their good is in concealment. For that which they love is neither visible nor bodily, and both their merits and their rewards are established in hiding.

CCIII
Nullus bonorum inimicum habet, nisi malum, qui ideo esse permittitur, ut aut corrigatur, aut per ipsum bonus exerceatur. Orandum ergo est pro inimicis, ut aut obtineatur eorum conuersio, aut in nobis diuinae bonitatis inueniatur imitatio.

203
No one has an enemy of the good except evil, which is permitted to be, that either it may be corrected, or through it the good man may be exercised. Therefore one must pray for enemies, that either their conversion may be obtained, or that imitation of divine goodness may be found in us.

CCIV
Vigor fidei Christianae tribus temporibus incitatur, uespere, mane et meridie. Vespere enim Dominus in cruce, mane in resurrectione, meridie in ascensione. Vnum ad patientiam occisi, aliud ad uitam resuscitati, tertium ad gloriam pertinet maiestatis in Patris dextera consedentis.

204
The vigor of Christian faith is roused at three times: vespers, morning, and midday. For in the evening the Lord is on the cross, in the morning in the resurrection, at midday in the ascension. One pertains to the patience of the one slain, another to the life of the one resurrected, the third to the glory of the Majesty seated at the Father’s right hand.

CCV
Ad hoc exagitantur homines tribulationibus, ut uasa electionis euacuentur nequitia, et impleantur gratia.

205
For this purpose men are stirred up by tribulations, that the vessels of election may be emptied of wickedness, and filled with grace.

CCVI
Potest homo inuitus amittere temporalia bona. Numquam uero, nisi uolens, perdit aeterna.

CCVI
A man can, unwilling, lose temporal goods. Never, however, unless willing, does he lose the eternal.

CCVII
Finis fidelium Christus est. Ad quem cum peruenerit currentis intentio, non habet quod possit amplius inuenire, sed habet in quo debeat permanere.

207
Christ is the end of the faithful. When the intention of the runner has reached him, he has nothing which he can further find, but he has that in which he ought to remain.

CCVIII
Melior est tristitia iniqua patientis, quam laetitia iniqua facientis.

208
Better is the unjust sadness of the sufferer than the unjust joy of the doer.

CCIX
Reuocandus est animus a recordandis cum quadam delectatione praeteritis, ne, subrepente concupiscentia, redeamus corde in Aegyptum.

209
The mind must be recalled from remembering the past with a certain delight, lest, by sudden concupiscence, we return in heart to Egypt.

CCX
Bonum est a ueritate uinci. Ad correptionem superet ueritas uolentem. Nam et inuitum ipsa superabit.

210
It is good to be overcome by truth. For correction let truth prevail over the willing; for even the unwilling it herself will overcome.

CCXI
Peccata siue parua, siue magna, impunita esse non possunt, quia aut homine paenitente, aut Deo iudieante plectuntur. Cessat autem diuina uindicta, si conuersio praecurrat humana. Amat enim Deus confitentibus parcere, et eos qui semetipsos iudicant, non iudicare.

211
Sins, whether small or great, cannot be without punishment, for they are punished either by a man repenting or by God judging. But divine vindication ceases if human conversion precedes. For God loves to spare those who confess, and not to judge those who judge themselves.

CCXII
Nullus miser de quantacumque miseria liberatur, nisi qui Dei misericordia praeuenitur.

212
No miserable person of whatever misery is freed, unless he is anticipated by the mercy of God.

CCXIII
Fideliter supplicans Deo pro necessitatibus istius uitae, et misericorditer auditur, et misericorditer non auditur. Quid enim infirmo sit utile, magis nouit medicus quam aegrotus. Si autem id postulat, quod Deus et praecipit et promittit, fiet omnino quod poscit, quia accipit caritas quod parat ueritas.

213
Faithfully praying to God for the necessities of this life, one is mercifully heard, and mercifully not heard. For what is useful to the sick man the physician knows better than the patient. But if he asks for that which God both commands and promises, certainly what he asks will be done, because charity accepts what truth prepares.

CCXIV
Prouectus fidelium sine tentatione non prouenit. Nec sibi quisquam innotescit, nisi probationis examine, neque coronabitur, nisi uicerit, neque uincet, nisi certauerit. Quis autem certat, nisi inimicum habens, et tentationi resistens?

214
The advancement of the faithful does not come about without temptation. Nor does anyone become known to himself except by the trial of probation; nor will he be crowned unless he has conquered, nor will he conquer unless he has striven. But who, then, contends unless he has an enemy and resists temptation?

CCXV
Stultus est qui non credit denuntiationibus prophetarum in paucis quae restant, cum uideat tam multa completa, quae tunc non erant, quando praedicebantur implenda.

215
He is foolish who does not believe the denunciations of the prophets concerning the few things that remain, when he sees so many things fulfilled which at that time were not, when they were being foretold as to be accomplished.

CCXVI
Sic sunt qui colunt idola, quomodo qui in somnis uident uana. Si autem euigilet anima ipsorum, intellegit a quo facta sit, et non colit quod ipsa fecit.

CCXVI
Thus are those who worship idols, just as those who in dreams see vanities. But if their soul awakes, it perceives by whom it was made, and does not worship what it itself has made.

CCXVII
Omnia corporis nostri, quae discerpta, uel putrefacta, uel etiam concremata, in quasdam dissoluuntur fauillas, Deo perire non possunt. In illa enim elementa mundi eunt, unde sumpta sunt illa manu quae tenet omnia.

217
All the things of our body which are torn apart, or putrefied, or even concreted, are dissolved into certain ashes; they cannot perish before God. For they go into those elements of the world from which they were taken by the hand that holds all.

CCXVIII
Qui Deo sitiunt, tota sua debent sitire substantia, id est, et anima et carne, quia et animae Deus dat panem suum, id est, uerbum ueritatis, et carni necessaria Deus praebet, quia utraque ipse pascit, qui utraque fecit.

218
Those who thirst for God, their whole substance ought to thirst, that is, both soul and flesh, for God gives to the soul his bread, that is, the word of truth, and to the flesh God provides necessary things, because he who made both feeds both.

CCXIX
Qui otiosus et quietus non cogitat Deum, quomodo inter actus multos, et laboriosa negotia de illo poterit cogitare? Meditetur ergo quae Dei sunt fidelis, cum uacat, et bene operandi substantiam quaerat, ne in actione deficiat.

219
He who, idle and quiet, does not think of God—how, amid many acts and laborious businesses, will he be able to think of Him? Therefore let the faithful meditate on the things of God when he is free, and seek the substance of right-doing, lest he fail in action.

CCXX
Simulata innocentia, non est innocentia, simulata aequitas, non est aequitas, sed duplicatur peccatum, in quo est et iniquitas, et simulatio.

220
Simulated innocence is not innocence, simulated equity is not equity, but the sin is doubled, in which there is both iniquity and simulation.

CCXXI
Anima recedens a luce iustitiae, quanto magis quaerit quid inueniat contra iustitiam, tanto plus repellitur a lumine ueritatis, et in tenebrosa demergitur.

221
The soul withdrawing from the light of justice, the more it seeks what it may find against justice, the more is it repelled from the light of truth, and is plunged into darkness.

CCXXII
Duas in toto mundo ciuitates faciunt duo amores. Ierusalem facit amor Dei, Babyloniam, amor saeculi. Interroget se ergo quisque quid amet, et inueniet unde sit ciuis.

222
Two loves make two cities in the whole world. Jerusalem makes the love of God, Babylon the love of the world. Let each therefore ask himself what he loves, and he will find whence he is a citizen.

CCXXIII
Omne praeceptum Dei leue est amanti, nec ob aliud intellegitur dictum: Onus meum leue est, nisi quia dat Spiritum Sanctum, per quem diffunditur caritas in cordibus nostris, ut diligendo liberaliter faciamus, quod qui timendo facit, seruiliter facit, nec est amicus recti, quando mallet, si fieri posset, id quod rectum est non iuberi.

223
Every precept of God is light to the lover, nor is the saying understood otherwise: My burden is light, except because He gives the Holy Spirit, through whom charity is poured forth in our hearts, so that by loving liberally we may do what he who does by fear does servilely, and he is not a friend of the right when he would rather, if it were possible, that that which is right not be commanded.

CCXXIV
Plenitudo legis caritas est, quia per caritatem lex impletur, non per timorem. In tantum enim fiunt mandata iustitiae, in quantum adiuuat spiritus gratiae.

224
The fullness of the law is charity, because by charity the law is fulfilled, not by fear. For the commands of justice are effective only insofar as the spirit of grace assists.

CCXXV
Non sunt bona opera, nisi quae per fidem et dilectionem fiunt, quia alterum sine altero nullius uirtutis fructum parit.

225
Works are not good, except those which are done through faith and dilection (love), for one without the other produces the fruit of no virtue.

CCXXVI
Ab eo quod formauit Deus mutatus est Adam, sed in peius, per iniquitatem suam. Ab eo quod operata est iniquitas, mutantur fideles, sed in melius, per gratiam Dei. Illa ergo mutatio fuit praeuaricatoris primi, haec mutatio est dexterae Excelsi.

226
From that which God formed Adam was changed, but for the worse, through his iniquity. From that which iniquity wrought, the faithful are changed, but for the better, through the grace of God. Therefore that change was of the first transgressor, this change is of the right hand of the Most High.

CCXXVII
In praesenti uita et deliciae temporales dulces sunt, et tribulationes temporales amarae sunt. Sed quis non bibat tribulationis poculum, metuens ignem gehennarum? Et quis non contemnat dulcedinem saeculi, inhians bonis aeternae uitae?

227
In present life and temporal delights are sweet, and temporal tribulations are bitter. But who will not drink the cup of tribulation, fearing the fire of Gehenna? And who will not scorn the sweetness of the age, gasping for the goods of eternal life?

CCXXVIII
In Trinitate diuina tanta est substantiae unitas, ut aequalitatem teneat, pluralitatem non recipiat.

228
In the divine Trinity there is so great a unity of substance that it maintains equality and does not admit plurality.

CCXXIX
Omnia per Verbum facta sunt, et sine ipso factum est nihil. Cum itaque uniuersae naturae, per Verbum Dei factae sunt, iniquitas per ipsum facta non est, quia iniquitas nulla substantia est. Et peccatum non natura est, sed uitium naturae, id appetentis quod non est ordinis sui.

229
All things were made through the Word, and without him nothing was made. Therefore, since all natures were made through the Word of God, iniquity was not made through him, because iniquity is no substance. And sin is not a nature, but a vice of nature, the desire for that which is not of its proper order.

CCXXX
Sublatum est diabolo iniquitate sua uincto, non quod habebat proprium, sed quod rapuerat alienum. Auferendo enim Christus quae de magna eius domo perierant, non furtum fecit sed furtum recepit.

230
The thing was taken away from the devil, bound by his iniquity, not that which he had as his own, but that which he had seized from another. For in taking away, Christ did not make theft but received back the theft — the things which from his great house had perished.

CCXXXI
Tunc hominem concludit profunditas iniquitatis, quando non solum immersus peccatis iacet, sed etiam uolens ea defendere, perdit aditum confessionis.

231
Then the depth of iniquity shuts a man in, when he not only lies immersed in sins, but even, willing to defend them, loses the access to confession.

CCXXXII
Cum Deus permittit aut tacit ut aliqua tribulatione uexemur, etiam tunc misericors est, quia excitans fidem, et differens ii opem, non auxilium negat, sed desiderium mouet.

232
When God permits, or is silent so that we may be vexed by some tribulation, even then He is merciful, for, awakening faith and delaying aid to the one, He does not deny assistance but moves desire.

CCXXXIII
Diuites Christiani, si ueri Christiani sunt, prorsus pauperes sunt, et in comparatione caelestium bonorum quae sperant, omne aurum suum arenam deputant, quia ibi quisque habet diuitias suas, ubi delectationem.

233
Wealthy Christians, if they are true Christians, are altogether poor, and in comparison with the heavenly goods which they hope for, they reckon all their gold as sand, because there each one has his riches where his delight is.

CCXXXIV
Fides Abrahae, semen est Abrahae. Proinde qui pertinent ad credulitatis similitudinem, ipsi pertinent ad heredum promissionem.

234
Abraham's faith is Abraham's seed. Therefore those who pertain to the likeness of faith pertain to the heirs of the promise.

CCXXXV
Nemo fidelium, quamuis multum profecerit, dicat: Sufficit mihi. Qui enim dixerit, remansit, et haesit in uia ante finem, qui non perseuerauerit usque in finem.

235
No one of the faithful, however much he has progressed, should say: "Suffices to me." For whoever says this has remained and stuck on the road before the end, who did not persevere to the end.

CCXXXVI
Nullus nisi in Deo locus est, nec est quo fugiatur ab ipso, nisi ad ipsum. Qui uult euadere offensum, confugiat ad placatum.

236
No place exists except in God, nor is there any place to flee from him, save to himself. He who wishes to avoid being offended, let him take refuge with the placated One.

CCXXXVII
Duae uitae sunt, una corporis, altera animae. Sicut uita corporis anima, sic uita animae Deus. Et quomodo si anima deserat, moritur corpus, sic anima moritur, si deserat Deus.

237
There are two lives: one of the body, the other of the soul. Just as the life of the body is the soul, so the life of the soul is God. And just as, if the soul deserts, the body dies, so the soul dies if God deserts it.

CCXXXVIII
A quo habet homo ut sit, apud illum habet ut ei bene sit.

238
From whom a man has his being, in him he has that he may be well.

CCXXXIX
Perfecte Deus euidenterque monstrauit quantum sit bonum oboedientia, cum hominem in paradiso positum ab ea re prohibuit, quae non erat mala. Sola ibi oboedientia potuit tenere palmam, sola inoboedientia incidit in poenam.

239
God perfectly and clearly showed how great a good obedience is, when He forbade the man placed in paradise from that thing which was not evil. Only there could obedience hold the palm; only by disobedience did he fall into punishment.

CCXL
Interdum Deus per malos erudit bonos, et per temporalem potentiam damnandorum exercet disciplinam liberandorum.

240
Sometimes God, through the wicked, instructs the good, and by the temporal power of the damned he exercises the discipline of those to be delivered.

CCXLI
Apud misericordiam Dei plurimum ualet confessio paenitentis. Facit peccator confitendo propitium, quem negando non facit nescium.

CCXLI
In the presence of God’s mercy the confession of the penitent avails most. The sinner, by confessing, makes [God] propitious; by denying, he does not render [him] ignorant.

CCXLII
Humilium uirtus est de scientia non gloriari, quia communis est omnibus. Sicut usus lucis, ita participatio ueritatis.

242
It is the virtue of the humble not to glory in knowledge, because it is common to all. As the use of light, so is the participation of truth.

CCXLIII
Non caret regia potestate, qui corpori suo nouerit rationabiliter imperare. Vere enim dominator est terrae, qui carnem suam regit legibus disciplinae.

243
He lacks not royal power who knows how to command his body reasonably. For truly a master of the earth is he who rules his flesh by the laws of discipline.

CCXLIV
Quantum ad opera attinet quae forinsecus aguntur, et qui timet poenam, et qui amat iustitiam, non faciunt contra mandatum. Et ideo pares quidem sunt manu, sed dispares corde, similes actione, dissimiles uoluntate.

244
As regards works that are done outwardly, both he who fears punishment and he who loves justice do not act against the command. And therefore they are indeed equal in hand, but unequal in heart, similar in action, dissimilar in will.

CCXLV
Hoc ab homine colitur, quod diligit. Vnde quia Deus omnibus rebus maior et melior inuenitur, plus omnibus diligendus est, ut colatur.

245
This is worshipped by a man, namely what he loves. Whence, since God is found greater and better than all things, he ought to be loved more than all, so that he may be worshipped.

CCXLVI
Rectum cor cum Deo est, quando propter Deum quaeritur Deus.

CCXLVI
The right heart is with God, when God is sought for God's sake.

CCXLVII
De beneuolentia est, non de malitia, cum laetatur iustus in impios processisse uindictam, quia non peccatoris exitium placet, quem uoluit corrigi, sed iustitia Dei, qua scit multos posse conuerti.

247
It concerns benevolence, not malice, when the righteous rejoices that vengeance has come upon the impious; for it is not the destruction of the sinner that pleases, whom he wished to be corrected, but the justice of God, by which he knows that many can be converted.

CCXLVIII
Non uincit in bono malum, qui in superficie bonus est, et in alto malus, opere parcens, corde saeuiens, manu mitis et uoluntate crudelis.

248
He who is good on the surface but evil in the depths does not conquer evil in good, being sparing in work, raging in heart, gentle in hand and cruel in will.

CCXLIX
Ad omne opus bonum amor ducit, et timor Dei. Ad omne peccatum amor ducit, et timor mundi. Vt ergo apprehendatur bonum, et declinetur malum, discernendum est, quid et diligi debeat, et timeri.

249
To every good work love leads, and the fear of God. To every sin love leads, and the fear of the world. Therefore, that the good may be apprehended and the evil avoided, it must be discerned what ought to be loved and what to be feared.

CCL
Nulla infelicitas frangit, quem felicitas nulla corrumpit.

CCL
No misfortune breaks him whom no felicity corrupts.

CCLI
Diues qui talis est, ut contemnat in se quidquid illud est unde inflari superbia solet, pauper est Dei.

251
A rich man who is such that he contemns in himself whatever it is from which pride is wont to be inflated, is poor before God.

CCLII
Ascensionum ad Deum gradus sunt, pietatis affectus. Iter tuum uoluntas tua est. Amando accedis, neglegendo recedis.

252
The degrees of ascent to God are the affections of piety. Your will is your journey. By loving you draw near; by neglecting you withdraw.

Constitutus in terra Deo iungeris, si quae Deo cara sunt diligis.

Placed on earth, you are joined to God, if you love those things which are dear to God.

CCLIII
Deus, cum aliquid male poscitur, dando irascitur, non dando miseretur.

253
God, when something is asked improperly, in giving is angered; in not giving does not pity.

CCLIV
Incredibile est, non mentiri hominem ne capiatur, qui mentitur ut capiat.

254
It is incredible that a man is not seized for lying who lies in order to seize.

CCLV
Quamuis omnis qui mentitur, uelit celare quod uerum est, non tamen omnis qui uult uerum celare, mentitur. Plerumque enim uera non fallendo occulimus, sed tacendo. Neque enim mentitus est Dominus ubi ait: Multa habeo uobis dicere, sed non potestis illa portare modo.

255
Though every one who lies wishes to hide what is true, not every one who wishes to hide the truth lies. For very often we hide truths not by deceiving but by silence. Nor indeed did the Lord lie where he says: I have many things to tell you, but you cannot bear them now.

CCLVI
In primo homine patuit, quid hominis arbitrium ualeret ad mortem, in secundo autem, quid Dei adiutorium ualeret ad uitam. Primus enim homo, non nisi homo, secundus uero homo, Deus et homo. Peccatum ergo factum est, relicto Deo, iustitia non fit sine Deo.

256
In the first man it was revealed what a man’s arbitrium could avail toward death, in the second, however, what God’s aid could avail toward life. For the first man was nothing but man, the second indeed was man, God and man. Therefore sin was committed, God having been forsaken; righteousness does not occur without God.

CCLVII
Legis littera quae docet non esse peccandum, si Spiritus uiuificator desit, occidit. Sciri enim peccatum facit potius quam caueri, et ideo magis augeri quam minui, quia malae concupiscentiae etiam praeuaricatio legis accedit.

CCLVII
The letter of the law, which teaches that one must not sin, if the life-giving Spirit is absent, kills. For the knowing of sin brings about sin rather than its avoidance, and therefore it is rather increased than diminished, because the transgression of the law is also added to evil concupiscence.

CCLVIII
Mandatum Dei si timore fit poenae, non amore iustitiae, seruiliter fit, non liberaliter. Et ideo nec fit. Non enim bonus fructus est, qui non de caritatis radice procedit.

258
If the command of God is observed from fear of punishment, not from love of righteousness, it is done servilely, not liberally. And therefore it is not truly done. For that is not a good fruit which does not proceed from the root of charity.

CCLIX
Lex Dei secundum naturam est, et cum homines quae legis sunt faciunt, naturaliter faciunt, superato uitio, quod naturae praesidium legis abstulerat. Cum itaque per gratiam lex Dei in cordibus scribitur, quae legis sunt naturaliter fiunt, non quia per naturam praeuenta sit gratia, sed quia per gratiam reparata natura.

259
The law of God is according to nature, and when men do those things that belong to the law, they do them naturally, the fault having been overcome which the law’s protection had taken from nature. Therefore when by grace the law of God is written in hearts, those things that are of the law become natural, not because grace has been anticipated by nature, but because nature is restored by grace.

CCLX
Nemo ex eo quod uidetur habere glorietur, tamquam non acceperit, aut ideo se putet accepisse, quia littera extrinsecus uel ut legeretur apparuit, uel ut audiretur insonuit. Nam si per legem iustitia, ergo Christus gratis mortuus est. Porro autem si non gratis mortuus est: Ascendens in altum captiuauit captiuitatem, dedit dona hominibus. Inde habet, quicumque habet. Quisquis autem inde habere se negat, aut uere non habet, aut id quod habet auferetur ab eo.

260
No one should glory in what he seems to have, as if he had not received it, or therefore think that he has received it because the letter externally either appeared to be read, or sounded as if it were heard. For if by the law is righteousness, then Christ died for nothing. But if he did not die for nothing: Ascending on high, he led captivity captive, he gave gifts to men. From that one has, whoever has. But whoever denies that he has from that, either truly does not have, or that which he has will be taken away from him.

CCLXI
Homo factus erat immortalis. Deus esse uoluit. Non perdidit quod homo erat, sed perdidit quod immortalis erat.

261
Man had been made immortal. He wished to be God. He did not lose that he was a man, but he lost that he was immortal.

Et de inoboedientia superbiae contracta est poena naturae.

And from the disobedience of pride the punishment of nature was incurred.

CCLXII
Laus fidei est non uisa credere. Praemium erit, creditorum adeptione gaudere.

262
The praise of faith is to believe what has not been seen. The reward will be to rejoice in the acquisition of what is owed.

CCLXIII
Sicut lac non transit nisi per carnem, ut paruulum pascat qui panem edere non potest, sic nisi Sapientia Dei, quae panis est angelorum, ad homines dignaretur uenire per carnem, nemo ad contemplandam Verbi diuinitatem posset accedere. Quia ergo lux a tenebris non poterat comprehendi, ipsa lux mortalitatem subiit tenebrarum, et per similitudinem carnis peccati, participationem dedit luminis ueri.

263
As milk does not pass except through flesh, so that it may feed the little one who cannot eat bread, so unless the Wisdom of God, which is the bread of the angels, deigned to come to men through the flesh, no one could approach to contemplate the divinity of the Word. Therefore, because light could not be apprehended by darkness, that very light underwent the mortality of darkness, and through the likeness of the flesh of sin gave participation in the light of truth.

CCLXIV
Odor bonus fama bona est, quam quisquis bonae uitae operibus habuerit, dum Christi uestigia sequitur, pedes quodammodo eius pretiosi unguenti odore perfundit.

264
A good odor is a good reputation, which anyone has by the works of a good life; while he follows the footsteps of Christ, he in a certain way anoints his feet with the scent of his precious ointment.

CCLXV
Non est in carendo difficultas, nisi cum est in habendo cupiditas. Et ideo id solum recte diligitur, quod numquam bene amittitur.

265
There is no difficulty in abstaining, except when there is cupidity in possessing. And therefore only that is rightly loved which is never well lost.

CCLXVI
Qui affluit insipienti eloquentia, tanto magis cauendus est, quanto magis ab eo, in his quae audire inutile est, delectatur auditor, et eum quem ornate dicere audit, etiam uere dicere existimat.

266
He upon whom eloquence abounds though he is a fool must be all the more guarded against, the more so because the auditor is the more delighted by him in those things which it is useless to hear, and he who hears one speak ornamentally judges him to speak even truly.

CCLXVII
Bonorum ingeniorum clara est indoles, in uerbis disserentium uerum amare, non uerba. Quid enim prodest clauis aurea, si aperire quod uolumus non potest? Aut quid obest lignea, si hoc potest ? Quando nihil quaerimus, nisi patere quod clausum est.

267
The clear character of good dispositions is to love the truth of those who speak in words, not the words themselves. For what does a golden key avail, if it cannot open what we wish? Or what does a wooden one hinder, if it can? For we seek nothing except that what is closed be made to lie open.

CCLXVIII
Omnis peccator, in quantum peccator est, non est diligendus, et omnis homo, in quantum homo est, diligendus est propter Deum. Deus uero propter seipsum, a quo habent omnes qui eum diligunt, et quod sunt, et quod eum diligunt.

268
Every sinner, insofar as he is a sinner, is not to be loved, and every man, insofar as he is a man, is to be loved for the sake of God. God, however, is to be loved for Himself, from whom all who love him have both what they are and that they love him.

CCLXIX
Dominus ait: Ego sum uia et ueritas et uita. Hoc est, per me uenitur, ad me peruenitur, in me permanetur. Cum enim ad ipsum peruenitur, etiam ad Patrem peruenitur, quia per aequalem, ille, cui est aequalis, agnoscitur, uinciente et agglutinante nos Spiritu Sancto, ut in summo atque incommutabili bono sine fine maneamus.

269
The Lord says: I am the way and the truth and the life. This is, through me one comes, to me one arrives, in me one abides. For when one arrives at him, one also arrives at the Father, because through the Equal — he who is equal to him — is known, the Holy Spirit conquering and joining us, so that we may remain in the highest and immutable good without end.

CCLXX
Multos inuenimus qui fallere uelint, qui autem falli, neminem. Cum uero hoc alius sciens faciat, alius nesciens patiatur, satis apparet, in una eademque re, illum qui fallitur, eo qui mentitur esse meliorem, quando quidem pati melius est iniquitatem quam facere.

270
We find many who wish to deceive, but none who wish to be deceived. Yet when one, knowing, does this, and another, not knowing, endures it, it is plain enough that, in one and the same matter, the one who is deceived is better than the one who lies, since to suffer iniquity is better than to commit it.

CCLXXI
Inter temporalia atque aeterna hoc interest, quod temporale aliquid plus diligitur antequam habeatur, uilescit autem cum aduenerit. Non enim satiat animam, nisi incorruptibilis gaudii, uera et certa aeternitas. Aeternum uero ardentius diligitur adeptum, quam desideratum.

271
Between temporals and eternals this difference is, that something temporal is more loved before it is possessed, but it grows cheap when it has arrived. For it does not satisfy the soul, except by incorruptible joy, true and certain eternity. The eternal, however, is loved more ardently when obtained than when desired.

Nemo enim plus de illo aestimat, quam se habet, ut fiat uilius, quia speratum est amplius. Sed tanta ibi est excellentia, ut multo plus adeptura sit caritas, quam uel fides credidit, uel spes desiderauit.

For no one esteems it more than it has, lest it become less valuable, because more was hoped for. But there is such excellence there that charity will attain far more than either faith believed or hope desired.

CCLXXII
Qui in Scripturis Sanctis non inueniunt ueritatem quam quaerunt, fame laborant. Qui autem non quaerunt quod in promptu habent, fastidii languore marcescunt. Et par utrorumque periculum est, dum sapientiae cibum et illis obcaecatio, et his inedia subtrahit.

272
Those who in the Holy Scriptures do not find the truth they seek suffer from hunger. But those who do not seek what they have in readiness wither from the languor of fastidiousness. And the danger of both is equal, since blindness robs the one of the food of wisdom, and hunger the other.

CCLXXIII
Non sunt condignae passiones huius temporis, ad futuram gloriam, quae reuelabitur in nobis. Saeuiat et fremat mundus, increpet linguis, coruscet armis. Quidquid fecerit, quantum illud erit ad id quod accepturi sumus?

273
The sufferings of this present time are not worthy to be compared with the future glory which will be revealed in us. Let the world rage and roar, let it rail with tongues, let it flash with arms. Whatever it does, how great will that be toward that which we are about to receive?

Appendo quod patior contra id quod spero. Hoc quidem sentio, illud spero. Et tamen incomparabiliter maius est quod speratur quam quod infertur.

I weigh what I suffer against that which I hope. This I indeed perceive, that I hope. And yet incomparably greater is that which is hoped for than that which is experienced.

Quidquid est quod contra nomen Christi saeuit, si uinci potest, tolerabile est, si non potest, proficit praemio citius consequendo, et finis temporalis mali transit in perceptionem aeterni boni.

Whatever
it is that rages against the name of Christ, if it can be overcome, it is tolerable,
if it cannot, it profits by more quickly attaining the prize, and the temporal end
of evil passes into the perception of eternal good.

CCLXXIV
Cum in duobus praeceptis caritatis tota Lex pendeat et Prophetae, quanto magis et Euangelium, quo Lex non soluitur, sed impletur, et de quo Dominus dicit: Mandatum nouum do uobis, ut uos inuicem diligatis? Caritas enim innouat homines, et sicut malignitas ueteres, ita dilectio nouos facit.

274
Since in the two precepts of charity the whole Law and the Prophets hang, how much more the Gospel, by which the Law is not loosened but fulfilled, and concerning which the Lord says: A new commandment I give to you, that you love one another? For charity renews men, and as malice makes them old, so love makes them new.

CCLXXV
Quando corripit Deus genus humanum, et flagellis piae castigationis exagitat, exercet ante iudicium disciplinam, et plerumque non eligit quem flagellet, nolens inuenire quem damnet. Flagellat autem simul et iustos et iniustos, quia nemo est qui possit gloriari castum se habere cor, aut mundum se esse a peccato. Ita de gratia misericordiae eius ueniunt etiam iustorum coronae.

275
When God reproves the human race, and with the scourges of pious chastisement drives them, he trains discipline before judgment, and very often does not choose whom he lashes, unwilling to find whom he may condemn. He whips, moreover, both the just and the unjust at the same time, because there is no one who can boast that his heart is chaste, or that he is clean from sin. Thus even the crowns of the righteous come from the grace of his mercy.

CCLXXVI
Labor piorum exercitatio est, non damnatio. Nec enim conturbari debemus, cum aliquis sanctus grauia et indigna perpetitur, si obliti non sumus quae pertulerit Iustus iustorum, Sanctusque sanctorum. Cuius passio omnes superat passiones, quia cum auctore uniuersitatis nulla cuiusquam est comparatio creaturae.

276
The labor of the pious is exercise, not condemnation. Nor ought we to be disturbed when any holy man endures harsh and undeserved things, if we have not forgotten what the Just One of the just endured, and the Holy One of holies. His passion surpasses all passions, since, with the Author of the universe, there is no comparison of any creature.

CCLXXVII
Miseria generis humani, cuius nullum hominum ab exortu usque ad obitum uidemus alienum, non pertineret ad iustum Omnipotentis iudicium, si non esset originale peccatum.

277
The misery of the human race, of which we see no man from birth to death to be alien, would not pertain to the just judgment of the Omnipotent, if there were not original sin.

CCLXXVIII
Creatoris omnitenentis omnipotentia causa est subsistendi omni creaturae. Quae uirtus, si ab eis quae condidit regendis aliquando cessaret, simul omnium rerum species et natura concideret. Proinde quod Dominus ait: Pater meus usque nunc operatur, continuationem quandam operis eius, quo simul omnia continet atque administrat, ostendit.

278
The omnipotence of the all-holding Creator is the cause of the subsistence of every creature. This power, if it were ever to cease in those things which he established for governing, the form and nature of all things would at once collapse. Therefore what the Lord said: My Father even now worketh, shows a certain continuation of his work by which he simultaneously contains and administers all things.

In quo opere etiam sapientia ipsius perseuerat, de qua dicitur: Pertingit a fine usque ad finem fortiter, et disponit omnia suauiter. Idque Apostolus sentit, cum Atheniensibus Deum praedicans, ait: In quo uiuimus, et mouemur, et sumus. Qui si opus suum rebus creatis substraheret, nec uiuere, nec moueri, nec esse possemus. Et ideo sic Deus intellegendus est requieuisse ab omnibus operibus suis, ut iam nullam nouam naturam conderet, non ut conditas continere et gubernare cessaret.

In which work also his wisdom persevered, of which it is said: It reaches from end to end mightily, and orders all things sweetly. And the Apostle perceives this, when preaching God to the Athenians, he says: In whom we live, and move, and are. For if he withdrew his work from created things, we could neither live, nor move, nor be. And therefore God is to be understood as having rested from all his works, so as no longer to create any new natures, not that he ceased to contain and govern those things already created.

CCLXXIX
Obseruatione sabbati, quae uacatione unius diei figurabatur, ablata, perpetuum sabbatum obseruat, qui spe futurae quietis sanctis est operibus intentus, nec in ipsis bonis actibus suis quasi de propriis, et de his quae non acceperit, gloriatur, illum in se operari cognoscens, qui simul et operatur et quietus est.

279
By the observance of the Sabbath, which as the vacation of a single day was a figure and is now taken away, he observes the perpetual Sabbath: he who, intent upon holy works by the hope of future rest, does not glory in his very good deeds as if they were his own, nor in those which he has not received, recognizing Him as working in him who at once works and is at rest.

CCLXXX
Requies Dei recte intellegentibus ea est, qua nullius indiget bono. Et ideo certa etiam nobis in illo est, quia nos beatificamur bono quod ipse est, non ipse bono quod nos sumus. Nam et nos aliquid bonum ab ipso sumus, qui fecit omnia bona ualde, in quibus fecit et nos.

280
The rest of God, to those who rightly understand, is that by which he needs no good. And therefore it is certain also for us in him, because we are made blessed by the good which he himself is, not he by the good which we are. For we too are some good from him who made all things very good, in which things he also made us.

Porro alia res bona praeter ipsum nulla est, quam ipse non fecit, ac per hoc nullo alieno bono eget, qui bono quod fecit non eget.

Moreover, there is no other good thing beside himself which he did not make, and therefore he lacks no foreign good, he who does not lack the good which he made.

CCLXXXI
Factae creaturae motibus coeperunt currere tempora. Vnde ante creaturam frustra tempora requiruntur, quasi possint inueniri ante tempora tempora. Motus enim si nullus esset uel spiritalis uel corporalis creaturae, quo per praesens praeteritis futura succederent, tempus ullum omnino non esset.

281
Created creatures by motions began to run through times. Whence times are sought in vain before the creature, as if times could be found before times. For if there were no motion, either spiritual or corporal, in the creature by which through the present the future would succeed the past, there would be no time at all.

Moueri autem creatura non utique posset, si non esset. Potius ergo tempus a creatura, quam creatura coepit a tempore. Vtrumque autem ex Deo.

Moreover a creature could in no wise be moved if it did not exist. Rather, time is from the creature, than the creature began from time. Both, however, are from God.

Ex ipso enim, et per ipsum, et in ipso sunt omnia.

For from him, and through him, and in him are all things.

CCLXXXII
Cum Saluator dicit, unum passerem non cadere in terram sine uoluntate Dei, et quod fenum agri, post paululum mittendum in clibanum, ipse tamen formet ac uestiat, nonne confirmat, non solum totam istam mundi partem rebus mortalibus et corruptibilibus deputatam, uerum etiam uilissimas eius abiectissimasque particulas diuina prouidentia regi, ne fortuitis perturbari motibus ea quorum causas comprehendere non possumus, aestimemus?

282
When the Savior says that not a single sparrow falls to the ground without the will of God, and that the hay of the field, after being for a little while to be sent into the oven, he nevertheless forms and clothes, does he not confirm that divine providence rules not only that whole part of the world assigned to mortal and corruptible things, but also its most cheap and most abject particles, so that we should not deem them to be disturbed by fortuitous motions of those things whose causes we cannot comprehend?

CCLXXXIII
Anima rationalis in ea debet erigi quae in spiritalium natura maxime excellunt, ut quae sursum sunt sapiat, non quae super terram.

283
Anima rationalis in ea debet erigi quae in spiritalium natura maxime excellunt, ut quae sursum sunt sapiat, non quae super terram.

CCLXXXIV
Naturarum conditor Deus nihil in miraculis contra naturam facit, nec quod nouum est consuetudini, repugnans est rationi. Nobis ergo contraria uidentur insolita, quibus aliter naturae cursus innotuit, non autem Deo, cui hoc est in natura quod fecerit.

284
God, the creator of natures, does nothing in miracles against nature, nor is what is new to custom contrary to reason. Therefore the unusual seems contrary to us, in which the course of nature is otherwise made known, but not to God, to whom that which he has done is itself in nature.

CCLXXXV
Omne corpus in omne corpus mutari posse credibile est. Quodlibet autem corpus in animam rationalem posse conuerti, credere absurdum est. Quoniam Deus sic est omnipotens, ut numquam suae rationis instituta conuellat.

285
It is credible that every body can be changed into every body. But to believe that any body can be turned into a rational soul is absurd. For God is so omnipotent that he never overturns the ordinances of his own reason.

CCLXXXVI
Naturale nobis est uelle uiuere, male autem uiuere iam non est naturae, sed peruersae uoluntatis, quam iuste poena consequitur.

286
It is natural for us to will to live; but to live badly is no longer of nature, but of perverse volition, which is justly followed by punishment.

CCLXXXVII
Sicut aer ex praesente lumine non factus est lucidus, sed fit, quia si factus esset, non autem fieret, etiam absente lumine lucidus permaneret, sic homo, Deo praesente illuminatur, absente autem continuo tenebratur. A quo non locorum interuallis, sed uoluntatis auersione disceditur.

287
Just as air by present light is not made luminous but becomes luminous — for if it had been made and yet would not become, it would remain luminous even with the light absent — so man, with God present, is illuminated, but with Him absent is immediately darkened. From Him one departs not by intervals of place, but by an aversion of the will.

CCLXXXVIII
Magna est utilitas hominis, iubenti Deo, etiam incognita iussionis ratione, seruire. Iubendo enim Deus utile facit, quidquid iubere uoluerit. De quo metuendum non est, ne non profutura praecipiat, nec fieri potest, ut uoluntas propria non grandi ruinae pondere super hominem cadat, si eam uoluntati superioris extollendo praeponat.

288
Great is the usefulness of a man serving God who commands, even with the reason of the command unknown. For by commanding God makes useful whatever He wills to command. Of this one need not fear that He would bid anything not to be profitable, nor is it possible that a man’s own will should fall upon him with the great weight of ruin, if he, by exalting it, sets it before the will of his superior.

CCLXXXIX
Quam excellens bonum sit humana natura, hoc maxime apparet, quod datum ipsi est ut possit summi et incommutabilis boni adhaerere naturae. Quod si noluerit, bono se priuat, et hoc ei malum est, unde per iustitiam Dei etiam cruciatus consequitur. Quid enim tam iniquum, quam ut bene sit desertori boni?

289
How excellent a good human nature is appears most of all in this: that it was given to it that it might be able to adhere to the highest and immutable Good. But if it is unwilling, it deprives itself of good, and this is evil for it, whence by the justice of God even torment follows. For what is so unjust as that good should come to the deserter of good?

Aliquando autem amissi superioris boni non sentitur malum, dum habetur quod amatum est inferius bonum. Sed diuina iustitia est, ut qui uoluntate amisit quod amare debuit, amittat cum dolore quod amauit, et naturarum Creator ubique laudetur. Adhuc enim bonum est, quod dolet amissum bonum.

Sometimes, however, the loss of the superior good is not felt as an evil, while that which was loved is held as an inferior good. But it is divine justice that he who by his will has lost what he ought to have loved shall lose, with sorrow, what he loved, and that the Creator of natures be praised everywhere. For still good is that which grieves a lost good.

Nam nisi aliquod bonum remansisset in natura, nullius amissi boni dolor esset in poena.

For, unless some good had remained in nature, there would be no pain at the loss of any good in punishment.

CCXC
Nocendi cupiditas potest esse a suo cuique animo praua. Non est autem potestas nisi a Deo, et hoc abdita altaque eius iustitia, quoniam non est iniquitas apud Deum.

290
The desire to harm can be a perverse power from each one's own soul. But there is no power except from God, and this is hidden and lofty in his justice, because there is no iniquity with God.

CCXCI
Quantum et quale bonum sit Deus, etiam ex hoc euidenter ostenditur, quod nulli ab eo recedenti, bene est. Quia et qui gaudent in mortiferis uoluptatibus, sine doloris timore esse non possunt, et qui omnino malum desertionis suae maiore superbiae stupore non sentiunt, aliis qui haec discernere nouerunt, quanta miseria premantur, apparet, ut si nolunt recipere medicinam talia deuitandi, ualeant ad exemplum, quo possunt talia deuitari.

CCXCI
How great and what kind of good God is is also plainly shown from this, that for no one departing from him is it well. For those who rejoice in deadly pleasures cannot be without fear of pain, and those who altogether do not feel the evil of their desertion because of a greater stupefaction of pride — to others who have learned to discern these things it is made clear how great a misery presses them — so that if they are unwilling to receive the remedy of avoiding such things, they may at least serve as an example by which such things can be avoided.

CCXCII
Sicut uera ratio docet meliorem esse creaturam, quam prorsus nihil delectat illicitum, ita eadem ratio docet etiam illam bonam esse quae habet in potestate illicitam delectationem ita cohibere, ut non solum de ceteris licitis recteque factis, uerum etiam de ipsius prauae delectationis cohibitione laetetur.

CCXCII
As true reason teaches that a creature is better for whom illicit delight does not at all please, so the same reason teaches also that one is good who has illicit delight in his power to restrain it, so that he rejoices not only in the other lawful and rightly done things, but even in the restraint of that very perverse delight.

CCXCIII
Magna opera Domini exquisita in omnes uoluntates eius. Praeuidet bonos futuros, et creat, praeuidet malos futuros, et creat, seipsum ad fruendum praebens bonis, multa munerum suorum largiens etiam malis, misericorditer ignoscens, iuste ulciscens, itemque misericorditer ulciscens, iuste ignoscens, nihil metuens de cuiusquam malitia, nihil indigens de cuiusquam iustitia, nihil sibi consulens de operibus bonorum, et bonis consulens etiam de poenis malorum.

293
Great works of the Lord, exquisite in all his wills. He foresees the future good and creates it, he foresees the future evil and creates it, offering himself for the enjoyment of the good, lavishly bestowing many of his gifts even on the wicked, mercifully forgiving, justly avenging, and likewise mercifully avenging, justly forgiving, fearing nothing from anyone’s malice, needing nothing from anyone’s justice, consulting nothing for himself about the works of the good, and regarding the good even in the punishments of the wicked.

CCXCIV
Cum superbia sit amor excellentiae propriae, inuidentia uero sit odium felicitatis alienae, quid unde nascatur in promptu est. Amando enim quisque excellentiam suam, uel paribus inuidet, quod ei coaequentur, uel inferioribus, ne sibi coaequentur, uel superioribus, quod eis non coaequetur. Superbiendo igitur quisque inuidus, non inuidendo superbus est.

CCXCIV
Since pride is the love of one's own excellence, and envy is the hatred of another's felicity, whence it is born is in plain view. For in loving his excellence every one envies either equals, because they match him, or inferiors, lest they match him, or superiors, because he does not match them. Therefore, by being proud one is envious, not by envying is one proud.

CCXCV
Plenitudo diuinitatis in Christo dicta est corporaliter habitare, non quia diuinitas corpus est, sed quia sacramenta ueteris Testamenti appellantur umbrae futuri, propter umbrarum comparationem corporaliter dicta est in Christo plenitudo diuinitatis habitare, quod in illo impleantur omnia quae in illis imbris figurata sunt, ac sic quodammodo umbrarum praecedentium ipse sit corpus, hoc est figurarum et significationum illarum ipse sit ueritas.

295
The fullness of divinity is said to dwell corporally in Christ, not because divinity is a body, but because the sacraments of the Old Testament are called shadows of the future; and because of the comparison with those shadows it is said that the fullness of divinity dwells corporally in Christ, inasmuch as in him are fulfilled all things which were prefigured in those shadows, and thus in a certain way he himself is the body of the preceding shadows, that is, he himself is the truth of those figures and significations.

CCXCVI
Actio in hac uita pia est Deum colere, et in eius gratia contra uitia interna pugnare, eisque usque ad illicita instigantibus cogentibusue non cedere, et ubi ceditur, indulgentiam, atque ut non cedatur, adiutorium Dei, affectu religiosae pietatis exposcere. In paradiso autem, si nemo peccasset, non esset actio pietatis expugnare uitia, quia felicitatis esset permansio uitia non habere.

296
An action in this pious life is to worship God, and in His grace to fight against internal vices, and, when they instigate or compel one to illicit acts, not to yield to them; and where one yields, to seek indulgence, and in order not to yield, to beseech the aid of God with the affection of religious piety. But in paradise, if no one had sinned, there would be no action of piety in expelling vices, for the state of felicity would be to have no vices.

CCXCVII
Fortitudinem gentilium mundana cupiditas, fortitudinem autem Christianorum Dei caritas facit, quae diffusa est in cordibus nostris, non per uoluntatis arbitrium, quod est a nobis, sed per Spiritum Sanctum, qui datus est nobis.

297
Worldly desire makes the fortitude of the Gentiles, but the fortitude of Christians is made by the charity of God, which is poured forth in our hearts, not by the arbitrium of the will, which is from us, but by the Holy Spirit, who is given to us.

CCXCVIII
Non potest esse ullum malum, nisi in aliquo bono, quia non potest esse nisi in aliqua natura. Omnis autem natura, in quantum natura est, bonum est.

298
There can be no evil except in some good, for it cannot be except in some nature. And every nature, inasmuch as it is nature, is good.

CCXCIX
Debetur merces bonis operibus, si fiant. Sed gratia, quae non debetur, praecedit ut fiant.

299
A reward is due to good works, if they are done. But grace, which is not due, precedes that they be done.

CCC
Circumcisio carnis lege praecepta est, quia non posset melius significari, per Christum regenerationis auctorem tolli originale peccatum. Cum praeputio quippe omnis homo nascitur, quemadmodum cum originali peccato. Et octauo die lex circumcidi carnem praecepit, quia Christus die Dominico resurrexit, qui post septimum sabbati octauus est.

300
Circumcision of the flesh is commanded by the law, because it could not be more fittingly signified that by Christ, the author of regeneration, original sin is taken away. For every man is born with a foreskin, just as with original sin. And on the eighth day the law commanded the flesh to be circumcised, because Christ rose on the Lord’s day, who, after the seventh sabbath, is the eighth.

Et circumcisus praeputiatum gignit, traiciens in illum, quo ipse iam caruit, sicut baptizatus in filium quem generat carne, reatum tamen traicit originis, a quo ipse iam liber est.

And the circumcised produces a prepuce, piercing into him whom he himself already lacked, just as one baptized is made a son of him whom he begets in the flesh; yet he nevertheless bears the guilt of origin, from which he himself is already free.

CCCI
Primus homo Adam sic olim defunctus est, ut tamen post illum secundus homo sit Christus, cum tot hominum millia inter illum et hunc orta sint. Et ideo manifestum est, ad illum pertinere omnem qui ex illa successione propaginis nascitur, sicut ad istum pertinet omnis qui in illo gratiae largitate renascitur. Vnde fit ut totum genus humanum quodammodo sint homines duo, primus et secundus.

301
The first man Adam once died in such a way that nevertheless after him there is a second man, Christ, since so many thousands of men have arisen between that one and this one. And therefore it is manifest that to that one pertains everyone who is born from that succession of propagation, just as to this one pertains everyone who is reborn in the largesse of grace. Whence it comes about that the whole human race is in a certain manner two men, the first and the second.

CCCII
Nullo modo iudiciis hominum comparanda sunt iudicia Dei, quem non dubitandum est esse iustum, etiam quando facit quod hominibus uidetur iniustum.

302
In no way are the judgments of God to be compared with the judgments of men; of whom there must be no doubt that he is just, even when he does what seems unjust to men.

CCCIII
Iustus ex Deo, non ex homine nascitur, quoniam renascendo, non nascendo fit iustus. Vnde etiam regenerati filii Dei uocantur.

303
The just one is born of God, not of man, for by being reborn, not by being born, he becomes just. Whence also the regenerated are called the sons of God.

CCCIV
Natura humana, etsi mala est, quia uitiata est, non tamen malum est, quia natura est. Nulla enim natura, in quantum natura est, malum est, sed prorsus bonum. Sine quo bono nullum esse potest malum, quia nisi in aliqua natura ullum esse non potest uitium, quamuis sine uitio possit esse uel numquam uitiata, uel sanata natura.

304
Human nature, although it is bad because it is vitiated, is nevertheless not an evil, because it is nature. For no nature, insofar as it is nature, is evil, but wholly good. Without that good no evil can exist, since unless in some nature there can be any vice, yet a nature may exist without vice, either never vitiated or a nature healed.

CCCV
Iustum iudicium Dei est, ut peccato suo quisque pereat, cum peccatum Deus non faciat, sicut mortem non fecit. Et tamen quem morte dignum censet, occidit. Vnde legitur: Deus mortem non fecit, et legitur: Mors et uita a deo est. Quae duo non esse inter se contraria profecto uidet quisquis ab operibus diuinis iudicia diuina discernit, quia aliud est creando non instituisse mortalem, aliud iudicando plectere peccatorem.

305
It is the just judgment of God that each one perish by his sin, since God does not make sin, just as he did not make death. And yet he kills whom he judges worthy of death. Whence it is read: God did not make death, and it is read: Death and life are from God. Whoever discerns divine judgments from divine works plainly sees that these two are not contrary to one another, because one thing is, in creating, not to have instituted the mortal, and another, in judging, to chastise the sinner.

CCCVI
Deus quidem mundum fecit, et corpora prorsus omnia. Sed ut corpus corruptibile aggrauet animam, et caro concupiscat aduersus spiritum, non est praecedens natura hominis instituti, sed consequens poena damnati.

306
God indeed made the world, and all bodies altogether. But that a corruptible body burdens the soul, and the flesh lusts against the spirit, is not a prior nature of man's constitution, but the consequent punishment of the damned.

CCCVII
Quantislibet uitiis turpetur quaecumque natura, institutio eius semper est bona. Nam sicut institutio corporis bona est, etiam quando nascitur morbidus, et institutio animi bona est, etiam quando nascitur fatuus, sic institutio ipsius hominis bona est quando nascitur peccati originalis obnoxius.

307
However much whatever nature is disgraced by vices, its constitution is always good. For just as the constitution of the body is good even when it is born sick, and the constitution of the mind is good even when it is born foolish, so the constitution of the man himself is good when he is born subject to original sin.

CCCVIII
Sicut quidam parentes aggrauant originale peccatum, ita quidam releuant. Sed nullus tollit, nisi ille de quo dictum est: Ecce agnus Dei, ecce qui tollit peccata mundi, cui nullum bonum hominis impossibile, nullum malum est insanabile.

CCCVIII
Just as some parents aggravate original sin, so some relieve it. But none removes it except the one of whom it is said: Behold the Lamb of God, behold he who takes away the sins of the world, for to him no good of man is impossible, no evil is incurable.

CCCIX
Non ad merita hominum, sed ad Dei misericordiam pertinet, cum ex illa massa primi hominis, cui merito mors debetur, quisque liberatur. Non est enim iniquitas apud Deum, quia neque remittendo, neque exigendo quod debetur, iniustus est. Et ibi gratuita est indulgentia, ubi iusta posset esse uindicta.

309
It pertains not to the merits of men, but to the mercy of God, when from that mass of the first man, to whom death is deserved, each one is freed. For there is no iniquity with God, since neither in pardoning nor in exacting what is owed is he unjust. And there indulgence is gratuitous where a just vindication could be.

CCCX
Natura humana, etiamsi in illa integritate in qua est condita permaneret, nullo modo se ipsam, Creatore suo non adiuuante, seruaret. Vnde, cum sine Dei gratia salutem non possit custodire quam accepit, quomodo sine Dei gratia potest reparare quam perdidit?

310
Human nature, even if it were to remain in that integrity in which it was created, would in no way preserve itself without its Creator assisting it. Therefore, since without God's grace it cannot keep the salvation which it has received, how can it, without God's grace, repair that which it has lost?

CCCXI
Inexcusabilis est omnis peccator, uel reatu originis, uel additamento etiam propriae uoluntatis, siue qui nouit, siue qui ignorat, siue qui iudicat, siue qui non iudicat. Quia et ipsa ignorantia in eis qui intellegere noluerunt, sine dubitatione peccatum est, in eis autem qui non potuerunt, poena peccati. Ergo in utrisque non est excusatio, sed iusta damnatio.

311
Every sinner is inexcusable, whether by the guilt of origin or by the further addition of his own will, whether he who knows or he who is ignorant, whether he who judges or he who does not judge. For ignorance itself, in those who were unwilling to understand, is without doubt sin; but in those who could not, it is the penalty of sin. Therefore in both there is no excuse, but a just condemnation.

CCCXII
Plus est procul dubio agi quam regi. Qui enim regitur, aliquid agit, et ideo regitur, ut recte agat. Qui autem agitur, agere ipse aliquid uix intellegitur.

312
Without doubt more is done than ruled. For he who is governed does something, and therefore is governed so that he may act rightly. But he who is acted upon is hardly understood to do anything himself.

Et tamen tantum praestat uoluntatibus nostris gratia Saluatoris, ut non dubitet Apostolus dicere: Quotquot Spiritu Dei aguntur, hi filii Dei sunt. Nec aliquid in nobis libera uoluntas melius agere potest, quam ut illi se commendet qui mala agere non potest.

And yet the grace of the Savior so benefits our wills that the Apostle does not hesitate to say: All who are led by the Spirit of God, these are sons of God. Nor can any free will in us act better than to entrust itself to him who cannot do evil.

CCCXIII
Liberari a corpore mortis huius, omni sanato languore concupiscentiae carnis, est non ad poenam corpus recipere, sed ad gloriam.

313
To be freed from the body of this death, with every healed languor of the concupiscence of the flesh, is not to receive the body unto punishment, but unto glory.

CCCXIV
Multa Deus facit in homine bona, quae non facit homo. Nulla uero facit homo, quae non Deus facit ut faciat homo.

314
Many good things God works in a man which man does not work. But truly man works nothing which God does not work so that the man may work it.

CCCXV
Iustitia secundum quam iustus ex fide uiuit, quoniam per spiritum gratiae homini ex Deo est, uera iustitia est. Quae licet non immerito in aliquibus iustis pro huius uitae capacitate perfecta dicatur, parua tamen est ad illam magnam quam capit aequalitas angelorum. Quam qui nondum habebat, et propter illam quae iam inerat, perfectum, et propter istam, quae adhuc deerat, imperfectum se esse dicebat.

315
Justice according to which the just man lives by faith — since by the Spirit of grace it is given to man from God — is true justice. Which, although not undeservedly in some righteous men is called perfect because of the capacity for this life, is nevertheless small compared with that great [justice] which the equality of the angels attains. He who did not yet have it, both because of that which already was in him called himself perfect, and because of that which still was lacking called himself imperfect.

Sed plane minor ista iustitia facit meritum, maior illa facit praemium. Vnde qui istam non sequitur, illam non assequitur.

But plainly that lesser justice produces merit, that greater justice produces reward. Hence he who does not follow the one does not attain the other.

CCCXVI
De uno solo mediatore Dei et hominum homine Christo Iesu catholica fides nouit, quod pro nobis mortem, id est peccati poenam, sine peccato subire dignatus sit. Sicut enim solus ideo factus est hominis filius, ut nos per illum Dei filii fieremus, ita solus suscepit sine malis meritis poenam, sicut nos per illum in sine bonis meritis gratiam. Quia sicut nobis non debebatur aliquid boni, ita nec illi aliquid mali.

316
On the one only mediator between God and men, the man Christ Jesus, the catholic faith knows that he deigned to undergo for us death, that is, the punishment of sin, without sin. For just as he alone was made the Son of Man so that we through him might become sons of God, so alone he bore the punishment without evil merits, just as we through him receive grace without good merits. Because just as nothing good was owed to us, so nothing evil was owed to him.

Commendans ergo dilectionem suam in eos quibus daturus erat indebitam uitam, pati pro eis uoluit indebitam mortem.

Therefore, commending his love toward those to whom he was to give undeserved life, he wished to suffer an undeserved death for them.

CCCXVII
Sicut eis qui uolentes in lege iustificari, a gratia exciderunt, uerissime dicit Apostolus: Si ex lege iustitia est, ergo Christus gratis mortuus est, sic eis qui gratiam, quam commendat et percipit fides Christi, putant esse naturam, uerissime dicitur: Si per naturam iustitia est, ergo Christus gratis mortuus est. Iam hic enim erat lex, et non iustificabat. Iam hic erat et natura, et non iustificabat.

317
Just as of those who, wishing to be justified by the law, have fallen away from grace, the Apostle very truly says: If righteousness is from the law, then Christ died for nothing, so of those who think that the grace which the faith of Christ commends and receives is nature, it is very truly said: If righteousness is by nature, then Christ died for nothing. For here was the law, and it did not justify. Here too was nature, and it did not justify.

Ideo Christus non gratis mortuus est, ut et lex per illum impleretur, qui dixit: Non ueni legem soluere, sed implere. Et natura per Adam perdita, per illum repararetur qui dixit, uenisse se quaerere et saluare quod perierat.

Therefore Christ did not die for nothing, so that the law might also be fulfilled through him, who said: I have not come to destroy the law, but to fulfill it. And nature, lost through Adam, might be restored through him who said that he came to seek and to save what had perished.

CCCXVIII
Posse habere fidem, sicut posse habere caritatem, naturae est hominum. Habere autem fidem, sicut habere caritatem, gratiae est fidelium. Sed cum uoluntas credendi aliis praeparatur, aliis non praeparatur a Domino, discernendum est quid ueniat de misericordia eius, quid de iudicio.

318
That men are able to have faith, just as able to have charity, is of human nature. But to have faith, just as to have charity, is of the grace of the faithful. Yet when the will to believe is prepared by the Lord for some and not prepared for others, it must be discerned what comes from his mercy and what from judgment.

Vniuersae enim uiae Domini misericordia et ueritas. Inuestigabiles autem sunt uiae ipsius. Inuestigabiles igitur sunt, et misericordia, qua gratis liberat, et ueritas, qua iuste iudicat.

All the ways of the Lord are mercy and truth. Unsearchable however are his ways. Therefore unsearchable are both the mercy, by which he freely delivers, and the truth, by which he justly judges.

CCCXIX
Nemo erigit quemquam ad id in quo ipse est, nisi aliquantum ad id in quo est ille descendat.

319
No one raises anyone to that in which he himself is, unless he somewhat descend into that in which the other is.

CCCXX
Quas uires nocendi habeat humanae gloriae amor, non sentit, nisi qui ei bellum indixerit. Quia etsi cuiquam facile est laudem non cupere, dum negatur, difficile est ea non delectari, cum offertur.

320
He does not perceive what power the love of human glory has to harm, except the man who has declared war on it. For although it is easy for anyone not to desire praise while it is denied, it is hard not to be delighted by it when it is offered.

CCCXXI
Omnes mundi opes contemnit qui non solum quantum potuit, sed etiam quantum uoluit habere contemnit. In quo cauendum est ne surrepat elatio. Vtilius enim terrena opulentia humiliter tenetur, quam superbe relinquitur.

321
He who despises all the riches of the world is he who despises not only what he could have, but also what he wished to have. In this one must beware lest elation creep in. For earthly opulence is more usefully held humbly than left behind proudly.

CCCXXII
Nulli irascenti ira sua uidetur iniusta. Vnde ab omni indignatione cito redeundum est ad mansuetudinis lenitatem. Nam pertinax motus facile in eius odium transit cui non celeriter ignoscitur.

322
No one who is angry judges his own anger unjust. Whence one must quickly return from all indignation to the gentleness of meekness. For a stubborn movement readily passes into hatred of the one who is not quickly forgiven.

CCCXXIII
Qui dedit legem, ipse dedit et gratiam. Sed legem per seruum misit, cum gratia ipse descendit, ut, quia lex ostendit peccata, non tollit, uolentes legem suis uiribus exsequi, nec ualentes, cogantur ad gratiam, quae est impossibilitatis morbum, et inoboedientiae aufert reatum.

323
He who gave the law, he himself also gave grace. But he sent the law through a servant, when grace itself descended, so that, because the law shows sins, it does not take them away, [and] those willing to carry out the law by their own strength, and those not able, may be compelled to grace, which is the remedy for the sickness of inability, and takes away the guilt of disobedience.

CCCXXIV
Verum sabbatum Christianus obseruat, abstinens ab opere seruili, id est a peccato, quoniam qui facit peccatum, seruus est peccati.

324
But the Christian observes the Sabbath, abstaining from servile work, that is from sin, since he who commits sin is a slave of sin.

CCCXXV
Nemo habet de suo, nisi mendacium et peccatum. Si quid autem habet homo ueritatis atque iustitiae, ab illo fonte est quem debemus sitire in hoc eremo, ut ex eo quasi guttis quibusdam irrorati, non deficiamus in uia.

325
No one has of his own except falsehood and sin. But if a man has anything of truth and of justice, it is from that fountain which we ought to thirst for in this desert, so that from it, as it were sprinkled by certain drops, we may not fail on the way.

CCCXXVI
Quod Pater cum Christo facit, Christus facit, et quod Christus eum Patre facit, Pater facit, nec seorsum aliquid agit inseparabilis caritas, maiestas, potestas, sicut ipse Dominus dicit: Ego et Pater unum sumus.

326
What the Father does with Christ, Christ does, and what Christ does with the Father, the Father does, nor does inseparable charity, majesty, power act apart in any way, as the Lord himself says: I and the Father are one.

CCCXXVII
Regenerationis gratiam ita etiam hi non minuunt qui eius dona non seruant, sicut lucis nitorem loca immunda non polluunt. Qui ergo gaudes baptismi perceptione, uiue in noui hominis sanctitate, et tenens fidem quae per dilectionem operatur, habe bonum quod nondum habes, ut prosit tibi bonum quod habes.

327
The grace of regeneration is not diminished even by those who do not keep its gifts, just as the brightness of light is not polluted by unclean places. Therefore, you who rejoice in the reception of baptism, live in the holiness of the new man, and holding the faith which works through love, possess the good which you do not yet have, so that the good which you have may profit you.

CCCXXVIII
Sic est ueritas Christus, ut totum uerum accipiatur in Christo, uerum Verbum Dei, Deus aequalis Patri, uera anima, uera caro, uerus homo, uerus Deus, uera natiuitas, uera passio, uera mors, uera resurrectio. Si aliquid horum dixeris falsum, intrat putredo, de ueneno serpentis nascuntur uermes mendaciorum, et nihil integrum remanebit, quia ubi fuerit falsi alicuius corruptio, ibi ueritatis integritas non erit.

328
Thus is the truth Christ, so that the whole truth is received in Christ: the true Word of God, God equal to the Father, true soul, true flesh, true man, true God, true nativity, true passion, true death, true resurrection. If you call any of these false, putrefaction enters; from the serpent’s poison are born worms of lies, and nothing will remain whole, for where the corruption of any falsehood has been, there the integrity of truth will not be.

CCCXXIX
Quanta est caritas? Quae si desit, frustra habentur cetera, si adsit, habentur omnia.

329
How great is charity? If it is lacking, the other things are held in vain; if it is present, all things are held.

CCCXXX
Reliquit Christus Patrem, quia cum in forma Dei esset, non rapinam arbitratus est esse aequalis Deo, sed semetisum exinaniuit, formam serui accipiens. Hoc est enim, reliquit Patrem, non quia deseruit, et recessit a Patre, sed quia non in ea forma apparuit hominibus in qua aequalis est Patri. Reliquit autem matrem, relinquendo synagogam Iudaeorum, de qua secundum carnem natus est, et inhaerendo Ecclesiae, quam ex omnibus gentibus congregauit.

CCCXXX
Christ left the Father, because though he was in the form of God, he did not reckon robbery to be being equal to God, but emptied himself, taking the form of a servant. For this is why he left the Father — not because he deserted and withdrew from the Father, but because he did not appear to men in that form in which he is equal to the Father. He likewise left his mother, by leaving the synagogue of the Jews, of which according to the flesh he was born, and by cleaving to the Church, which he gathered from all the nations.

CCCXXXI
Dormit Adam, ut fiat Eua, moritur Christus ut fiat Ecclesia. Dormienti Adae, fit Eua de latere, mortuo Christo, lancea percutitur latus, ut profluant sacramenta quibus formetur Ecclesia. Vnde merito Apostolus ipsum Adam dicit formam futuri.

331
Adam sleeps, that Eve may be made; Christ dies, that the Church may be made. To the sleeping Adam, Eve is made from the side; to the dead Christ, the side is pierced by a spear, that the sacraments may flow forth by which the Church is formed. Whence rightly the Apostle calls Adam himself the form of the future.

Quia sicut in Adam omnes moriuntur, ita et in Christo omnes uiuificabuntur.

Because just as in Adam all die, so also in Christ all will be made alive.

CCCXXXII
Deus homo factus est. Quid futurus est homo, propter quem Deus factus est homo?

332
God was made man. What will the man become, for whose sake God was made man?

CCCXXXIII
Vna est natiuitas de terra, alia de caelo, una est de carne, alia de spiritu, una est de aeternitate, alia de mortalitate, una est de masculo et femina, alia de Deo et Ecclesia. Sed ipsae duae singulares sunt. Quomodo enim uterus non potest repeti, sic nec baptismus iterari.

333
One birth is from the earth, another from heaven, one is of the flesh, another of the spirit, one is of eternity, another of mortality, one is of male and female, another of God and the Church. But those two are singular. For just as the womb cannot be repeated, so neither can baptism be repeated.

CCCXXXIV
Si uisibilia attendas, nec panis est Deus, nec aqua est Deus, nec lux ista est Deus, nec uestis est Deus, nec domus est Deus: omnia enim haec uisibilia sunt, et singula sunt. Quod enim est panis, non hoc est aqua, et quod est uestis, non hoc est domus, et quod sunt ista, non hoc est Deus. Visibilia enim sunt, Deus autem totum tibi est, quod recte desideras.

334
If you attend to the visible, neither bread is God, nor water is God, nor that light is God, nor garment is God, nor house is God: for all these things are visible, and they are individual. For what is bread is not that which is water, and what is garment is not that which is house, and those things which are these are not God. For they are visible; but God is to you the whole of that which you rightly desire.

Et omnium bonorum uarietas, uno fonte profunditur, quoniam cum sua tribuit, se ipsum sub diuersis munerum suorum nominibus. impertit.

And
the variety of all goods is poured forth from one fountain, since when he bestows his own gifts, he imparts himself under the diverse names of his gifts.

CCCXXXV
Anima carnalia appetens feminae comparatur non habenti rectorem uirum, qui est intellectus, cuius eam oportet sapientia gubernari, non quasi aliud sit quam anima, sed quia obtutus quidam oculusque sit animae. Sicut enim exteriores oculi quiddam sint carnis, ita mens quiddam est animae, quod in ea secundum participationem diuinae rationis excellit. Et tunc omnibus motibus suis bene praesidet, cum superna luce radiatur, ut sit in ea lumen uerum, quod illuminat omnem hominem uenientem in hunc mundum.

335
A soul desiring the carnal is likened to a woman who does not have a ruling husband, who is the intellect, by whom she ought to be governed by wisdom; not as if it were something other than the soul, but because a certain gaze and eye belong to the soul. For just as the outer eyes are something of the flesh, so the mind is something of the soul, which in it excels by participation in the divine reason. And then it rightly presides over all its motions, when it is irradiated by the heavenly light, so that in it there is the true light, which enlightens every man coming into this world.

CCCXXXVI
Qui supplicaturus Deo locum sanctum et aptum requiris, interiora tua munda, et omni inde mala cupiditate depulsa, praepara tibi in cordis tui pace secretum. Volens in templo orare, in te ora, et ita age semper, ut templum Dei sis. Ibi enim Deus exaudit, ubi habitat.

336
Whoever is about to supplicate God and seeks a holy and fitting place, cleanse your inwards, and with every evil desire driven away, prepare for yourself in the peace of your heart a secret place. If you will to pray in a temple, pray in yourself, and thus always act so that you may be the temple of God. For God hears where he dwells.

CCCXXXVII
Sensus corporis corporalia nuntiant cordi. Et non omnium una facultas est, quia non inde uidetur, unde auditur, nec unde sapor, inde et odor capitur, nec hi ministri, sine tactu ad leuia et aspera, frigida et calida, sicca et humida, discernenda, sufficiunt. Incorporea uero animus suo tantum sensu diiudicat, et omnes uarietates uno motu attingit, et quidquid discretionis inter bona et mala, iusta et iniusta rationabiliter inuenit, unius est intentionis effectus, ut tibi imago appareat Dei, ubi unum idemque est, quo mens potest quantum potest.

337
The sense of the body proclaims corporeal things to the heart. And not all have one same faculty, for from one place the eye does not see where hearing is perceived, nor where taste is taken, likewise smell is seized; nor do these ministers suffice, without touch, for discerning smooth and rough, cold and hot, dry and moist. The incorporeal mind, however, judges by its own single sense alone, and with one motion it reaches all varieties, and whatever of discrimination between good and evil, just and unjust, it reasonably finds is the effect of one intention, so that the image of God may appear to you, where there is one and the same power by which the mind can, as much as it is able.

CCCXXXVIII
Dei filius dicitur uitam habere in semetipso, sicut habet Pater, non participando adeptus, sed nascendo. Vitam enim genuit Pater uita, nec differt in aliquo essentia gignentis et geniti, cum sic ex Patre sit Filius, ut consempiternae aequalitatis, non una quidem persona, sed una sit Deitas.

CCCXXXVIII
The Son of God is said to have life in himself, just as the Father has, not having received it by participation but by being born. For the Father begot Life, and the essence of the begetter and of the begotten differs in nothing, since thus from the Father there is a Son, so that of coeternal equality the Godhead is one — not indeed one person, but one Deity.

CCCXXXIX
Quamuis numquam recedat a Filio Pater, ad iudicandos tamen uiuos et mortuos, non ipse dicitur, sed Filius affuturus, quia ibi nec Patris, nec Filii Deitas, sed illa forma uidebitur Filii quam sibi per sacramentum incarnationis uniuit. Ipsa ergo erit iudex, quae sub iudice stetit, ipsa iudicabit, quae iudicata est, ut uideant impii eius gloriam, in cuius mansuetudinem saeuierunt. Talis ergo apparebit iudex, qualis uideri possit, et ab eis quos coronaturus, et ab eis quos damnaturus est.

339
Although the Father never departs from the Son, yet for judging the living and the dead it is not said that the Father himself will be present, but that the Son will be present; for there neither the Deity of the Father nor of the Son will be seen, but that form of the Son which united itself to him by the sacrament of the Incarnation. That very thing, therefore, shall be the judge which once stood under judgment; that very thing which was judged shall judge, so that the impious may see the glory of him in whose meekness they have raged. Thus the judge will appear in the form in which he can be seen, both by those whom he will crown and by those whom he will condemn.

Pater autem non apparebit, quia forma serui non est indutus, sed Filio, qui etiam homo factus est, dedit iudicii potestatem.

The Father, however, will not appear, because he is not clad in the form of a servant, but to the Son, who also was made man, he gave the power of judgment.

CCCXL
Suam uoluntatem homines faciunt, non Dei, quando id agunt quod Deo displicet. Quando autem ita faciunt quod uolunt, ut diuinae seruiant uoluntati, quamuis uolentes agant quod agunt, illius tamen uoluntas est, a quo et praeparatur et iubetur quod uolunt.

340
Men make their own will, not God’s, when they do that which displeases God. But when they do what they will so as to serve the divine will, although willingly they do what they do, that will nevertheless is his, by whom what they will is both prepared and commanded.

CCCXLI
Si illum docet Pater, qui audit uerbum eius, quaere quid sit Christus, et inuenies Verbuum eius. In principio erat Verbum, non autem: In principio Deus fecit Verbum, sicut: In principio fecit Deus caelum et terram. Verbum enim Dei Deus est, non creatura, nec factum inter omnia, sed per quod facta sunt omnia. Vt ergo ad talis uerbi doctrinam homo in carne constitutus possit accedere: Verbum caro factum est, et habitauit in nobis.

341
If the Father teaches him, who hears his word, ask what Christ is, and you will find his Word. In the beginning was the Word, not however: In the beginning God made the Word, as: In the beginning God made heaven and earth. For the Word of God is God, not a creature, nor a thing made among all, but by which all things were made. Therefore, so that a man constituted in the flesh may approach the doctrine of such a word: The Word was made flesh, and dwelt among us.

CCCXLII
Caro Christi fidelium uita est, si corpus ipsius esse non neglegant. Fiant ergo corpus Christi, si uolunt uiuere de spiritu Christi, de quo non uiuit, nisi corpus Christi.

342
The flesh of Christ is the life of the faithful, if they do not neglect to be his body. Therefore let them become the body of Christ, if they wish to live from the Spirit of Christ — of whom one does not live unless one is the body of Christ.

CCCXLIII
Escam uitae accipit et aeternitatis poculum bibit, qui in Christo manet, et cuius Christus habitator est. Nam qui discordat a Christo, nec carnem eius manducat, nec sanguinem bibit, etiam si tantae rei sacramentum ad iudicium suae praesumptionis quotidie indifferenter accipiat.

343
He who remains in Christ, and of whom Christ is the inhabitant, receives the food of life and drinks the cup of eternity. For he who is at discord with Christ neither eats his flesh nor drinks his blood, even if he daily and indifferently receives the sacrament of so great a thing to the judgment of his own presumption.

CCCXLIV
Vellet mundana sapientia, ut numquam permitteret Deus eos qui mali sunt esse felices. Quod utique Deus non sinit. Sed ideo mali cum habent quod uolunt, felices putantur, quia quid sit felicitas ignorant.

344
Worldly wisdom would wish that God should never allow those who are evil to be happy. Which indeed God does not allow. But therefore the wicked, when they have what they want, are thought to be happy, because they do not know what happiness is.

CCCXLV
Aliud est migrare corpore, aliud corde. Migrat corpore, qui motu corporis mutat locum; migrat corde, qui motu cordis mutat affectum. Si aliud amas, aliud amabas.

345
One thing is to migrate in the body, another in the heart. He migrates in the body who by the motion of the body changes place; he migrates in the heart who by the motion of the heart changes affection. If you love one thing, you loved another.

Non ibi es ubi eras.

You are not where you were.

CCCXLVI
Christi nomen a chrismate est, id est ab unctione. Quia ideo omnis Christianus sanctificatur, ut intellegat se non solum sacerdotalis et regiae dignitatis esse consortem, sed etiam contra diabolum fieri luctatorem.

346
The name of Christ is from chrism, that is from anointing. For this reason every Christian is sanctified, that he may understand himself to be not only a sharer of sacerdotal and regal dignity, but also to become a wrestler against the devil.

CCCXLVII
Sequamur Christum lumen uerum, ne ambulemus in tenebris. Tenebrae autem metuendae sunt morum, non oculorum, et si oculorum, non exteriorum, sed interiorum, unde discernitur non album et nigrum, sed iustum et iniustum.

347
Let us follow Christ, the true light, lest we walk in darkness. But the darknesses to be feared are of morals, not of the eyes; and if of the eyes, not external but internal, whence is discerned not white and black, but the just and the unjust.

CCCXLVIII
Catholica fides Dominum Iesum Christum et uerum Deum et uerum hominem credit ac praedicat. Vtrumque enim scriptum est, et utrumque uerum est. Qui Deum tantummodo asserit Christum, medicinam negat, qua sanatus est.

348
Catholic faith believes and proclaims the Lord Jesus Christ to be true God and true man. For both are written, and both are true. He who asserts God only and not Christ denies the medicine by which he was healed.

Qui hominem tantummodo asserit Christum, potentiam negat qua creatus est. Vtrumque ergo anima fidelis ac recta suscipe: et Deus Christus est, et homo Christus est. Qualis Deus Christus?

He who affirms Christ only as a man denies the power by which he was created. Therefore receive both, O faithful and upright soul: Christ is God, and Christ is man. What sort of God is Christ?

Aequalis Patri, unum cum Patre. Qualis homo Christus? Virginis filius, trahens de homine mortalitatem, non trahens iniquitatem.

Aequalis Patri, unum cum Patre. Qualis homo Christus? Son of the Virgin, drawing mortality from man, not drawing iniquity.

CCCXLIX
Missus Dominus Christus a Patre, non recessit a Patre. Missio eius incarnatio fuit et inuisibili Deitati hoc fuit in hunc mundum uenire, quod apparere. Quod si cito caperetur, non opus erat ut crederetur, quia uideretur.

349
The Lord Christ, sent by the Father, did not withdraw from the Father. His mission was incarnation, and for the invisible Deity this coming into this world was that it should appear. For if it were quickly perceived, there would have been no need that it be believed, since it would have been seen.

Credendo ergo capitur, quod nisi credatur, numquam intellegitur.

Therefore it is grasped by believing, which, unless it is believed, is never understood.

CCCL
Vt recte credatur Pater et Filius, ipse Filius audiendus est, dicens: Ego et Pater unum sumus. Duobus enim uerbis duae simul haereses detruncantur. Nam per id quod ait, unum, Arium perculit, per illud quod ait, sumus, Sabellium strauit, quia nec, sumus, de uno, nec, unum, diceret de diuerso.

350
So that the Father and the Son may be rightly believed, the Son himself must be heard, saying: "Ego et Pater unum sumus." For in two words two heresies at once are cut down. For by that which he says, "unum", he strikes down Arius; by that which he says, "sumus", he overthrows Sabellius, because neither would "sumus" speak of them as one, nor would "unum" speak of them as different.

CCCLI
Vtrumque oportet nouerimus in Christo, et unde aequalis est Patri, et unde illo maior est Pater. Illud Verbum est, illud caro. Illud Deus est, illud homo.

351
Both ought to be known in Christ: from what the one is equal to the Father, and from what the Father is greater than that one. That one is the Word, that one the flesh. That one is God, that one man.

Sed unus est Christus Deus et homo.

But Christ is one, God and man.

CCCLII
Multorum hominum multae sine dubio animae, et multa sunt corda. Sed si per fidem et dilectionem adhaereant Deo, fiunt omnes una anima, et cor unum. Si ergo caritas Dei, quae diffusa est in cordibus nostris per Spiritum Sanctum, qui datus est nobis, tantam unitatem multarum animarum et multorum cordium facit, quanto magis certiusque in Patre et Filio et Spiritu Sancto aeterna et incommutabilis unitas manet, ubi indifferens Trinitas unus Deus est, unum lumen, unumque principium?

352
There are doubtless many souls of many men, and there are many hearts. But if by faith and by love they cling to God, they become all one soul and one heart. If therefore the charity of God, which is poured forth in our hearts by the Holy Spirit, who is given to us, makes so great a unity of many souls and many hearts, how much more surely and certainly does the eternal and unchangeable unity remain in the Father and the Son and the Holy Spirit, where the indifferent Trinity is one God, one light, and one principle?

CCCLIII
Non sic docuit Pater Filium quasi indoctum genuerit, et scientiam contulerit nescienti. Sed intemporalis doctrinae est intemporalis essentia. Et hoc est a Patre doceri, quod est a Patre generari, quia simplici ueritatis naturae esse et nosse non est aliud atque aliud, sed idipsum.

353
The Father did not thus teach the Son as if He had begotten him unlearned, and had conferred knowledge upon one ignorant. But the doctrine’s timelessness is the timelessness of the essence. And that which is taught by the Father is that which is begotten from the Father, for in a simple nature of truth to be and to know is not two different things but the very same.

CCCLIV
Fides semper praeuenit uisionem. Credimus enim ut cognoscamus, non cognoscimus ut credamus. Fides ergo est, quod non uides credere, ueritas, quod credidisti uidere.

CCCLIV
Faith always precedes vision. For we believe so that we may know, we do not know so that we may believe. Faith therefore is to believe what you do not see; truth, to have seen what you believed.

CCCLV
Bonus Christi odor est praedicatio ueritatis. Quo odore uitam capit qui Euangelio bonis moribus seruit et congruit. Mortem autem incurrit, cuius ab his quae bene loquitur, uita dissentit.

355
The good odor of Christ is the preaching of truth. By that odor he receives life who serves the Gospel with good morals and is congruent; but he incurs death whose life dissents from those things which he speaks well.

Quae conditio etiam auditores obstringit, cum recta praedicatio ob aliis per incredulitatem auditur in mortem, ab aliis per fidem suscipitur in salutem.

This condition also binds the hearers, when right preaching, on account of some through unbelief is heard unto death, by others through faith is received unto salvation.

CCCLVI
Fides Christi est, credere in eum qui iustificat impium, credere in Mediatorem, sine quo nullus reconciliatur Deo, credere in Saluatorem, qui uenit quaerere et saluare quod perierat, credere in eum qui dixit: Sine me nihil potestis facere. Sed hanc fidem non apprehendit, qui ignorans Dei iustitiam, qua iustificatur impius, suam uult constituere, qua conuincatur superbus. Talia enim sentientes sua elatione obdurantur, et excaecantur, quia negando Dei gratiam, non adiuuantur.

356
The faith of Christ is to believe in him who justifies the impious, to believe in the Mediator, without whom no one is reconciled to God, to believe in the Savior, who came to seek and save what was lost, to believe in him who said: Without me you can do nothing. But he does not apprehend this faith who, ignorant of God’s righteousness by which the impious is justified, wishes to establish his own, by which he is convicted and becomes proud. For perceiving such things, they are hardened by their own elation, and are blinded, because by denying God’s grace they are not assisted.

CCCLVII
Caritatem habens, quae est de corde puro, et conscientia bona, et fide non ficta, diligit Deum et proximum sicut seipsum. Amator enim Dei, amator est sui, et non diligens Deum, non diligit proximum, quia non diligit seipsum. Pro hac autem dilectione patienter etiam mundi odia toleranda sunt.

357
Having charity, which is from a pure heart, and a good conscience, and a faith not feigned, he loves God and his neighbor as himself. For a lover of God is a lover of himself, and one who does not love God does not love his neighbor, because he does not love himself. Moreover, for this love the hates of the world must also be patiently endured.

Necesse est enim ut nos oderit, quos uidet odisse quod diligit.

For it is necessary that he hate us, whom he sees hating that which he loves.

CCCLVIII
Duo hominum genera sub uno mundi nomine nuncupantur. Sicut enim dicitur mundus in impiis, ita dicitur mundus in sanctis. Vnde cum totus a semetipso et in odio et in amore discordet, nos eum et odisse iubemur, et amare, cum dicitur nobis: Nolite diligere mundum, et cum dicitur: Diligite inimicos uestros, ut quorum exsecramur iniquitatem, optemus salutem.

358
Two kinds of men are called by the one name “world.” For as the world is said of the impious, so the world is said of the holy. Wherefore, since the whole world by itself is at variance both in hatred and in love, we are commanded both to hate it and to love it, when it is said to us: Do not love the world, and when it is said: Love your enemies, so that of those whose iniquity we curse we may desire their salvation.

CCCLIX
Ad uitandam tentationem uanae gloriae, melior est discentis conditio quam docentis. Tutius enim auditur ueritas quam praedicatur. Quoniam, cum doctrina recipitur, humilitas custoditur.

CCCLIX
To avoid the temptation of vain glory, the condition of the learner is better than that of the teacher. For truth is heard more safely than it is preached. Since, when doctrine is received, humility is kept.

Cum autem disputatio placet, uix est ut disserentem non pulset quantulacumque iactantia.

When, however, the disputation pleases, it is scarcely the case that the disputer is not struck by some little vainglory.

CCCLX
Periculosum est homini sibi placere, cui cauendum est superbire. Deus autem quantumcumque se laudet, non se extollit excelsus, nec uult se sua uideri maiestate maiorem. Sed cum homini loquitur potentiam suam, non hoc agit ut ipse gloriosior, sed ut ille melior fiat et doctior.

360
It is dangerous for a man to please himself, for he must beware of becoming proud. But however much God praises himself, he does not exalt himself on high, nor does he wish to be seen as greater by his own majesty. Yet when he speaks his power to a man, he does this not that he himself may be more glorious, but that that man may become better and more learned.

Nobis enim prodest auctorem nostrum agnoscere, et ei qui est super omnia subiacere, ut de quo non possumus comprehendere quid est, possimus sentire quod non est.

For it benefits us to acknowledge our Author, and to submit to him who is above all, so that concerning him whom we cannot comprehend what he is, we may perceive what he is not.

CCCLXI
Christiana obseruantia ad perfectae pietatis profectum per mutuam maxime peruenit indulgentiam peccatorum, dante nobis Domino suae bonitatis exemplum. Nam si ille, in quo nullum fuit omnino peccatum, interpellat pro peccatis nostris, quanto magis nos inuicem pro propriis orare debemus? Amplectenda quippe est homini, qui non omni potest carere peccato, tam benigna conditio, ut dimittendo delicta aliena, diluat sua.

CCCLXI
Christian observance, for the progress to perfect piety, most of all attains mutual indulgence of sins, the Lord giving us an example of his goodness. For if he, in whom there was absolutely no sin, intercedes for our sins, how much more ought we to pray one for another for our own? For a condition so benign must be embraced by a man, who cannot be altogether free from sin, that by forgiving the faults of others he may cleanse his own.

CCCLXII
Iustorum desideriorum satietati tunc nihil deerit, quando Deus omnia in illis omnibus erit. Ad quam beatitudinem hi perueniunt, qui huic saeculo ante separationem animae a carne moriuntur, nec in eis inueniuntur cupiditatibus, quas sola superat dilectio Dei, ut et id patiatur iniquitas, quod elegit, et eo bono fruatur iustitia, quod amauit.

362
Nothing will then be lacking to the satiation of the desires of the righteous, when God shall be all in all in them. To this beatitude they come who die to this world before the separation of the soul from the flesh, and in whom are not found those cupidities which only the love of God can surpass, so that iniquity may suffer that which it chose, and justice may enjoy that good which it loved.

CCCLXIII
Qui sic confitetur Christum Deum, ut eundem hominem neget uerum, habentem scilicet unitam sibi nostrae carnis animaeque naturam, non est pro illo mortuus Christus, quia secundum hominem mortuus est Christus. Non reconciliatur per Mediatorem Deo. Vnus enim Deus, et unus Mediator Dei et hominum, homo Christus Iesus. Non iustificatur per ipsum, quia sicut per inoboedientiam unius hominis peccatores constituti sunt multi, ita et per oboedientiam unius hominis iusti constituentur multi. Non resurget in resurrectionem uitae, quia per hominem mors, et per hominem resurrectio mortuorum.

363
Those who thus confess Christ as God, but deny that same one to be truly man, namely as having united to himself the nature of our flesh and soul, for them Christ did not die, because Christ died according to the man. He is not reconciled to God through a Mediator. For there is one God, and one Mediator between God and men, the man Christ Jesus. He is not justified through him, because as through the disobedience of one man many were constituted sinners, so also through the obedience of one man many will be constituted righteous. He will not rise to the resurrection of life, because through man came death, and through man the resurrection of the dead.

Sicut enim in Adam omnes moriuntur, ita et in Christo omnes uiuificabuntur. Nec ullus se beati Petri defendat exemplo, qui se multis lacrimis et accusauit et lauit, ut principem suum Ecclesia non negationis, sed paenitentiae imitatione sequeretur.

For as in Adam all die, so also in Christ shall all be made alive. Nor let anyone defend himself by the example of blessed Peter, who with many tears both accused and washed himself, so that the Church might follow her prince not by denial, but by the imitation of penance.

CCCLXIV
In quibusdam aeternis potest aliqua esse distantia, ipsa autem aeternitas absque diuersitate mensurae est. Multae quippe mansiones, in una uita uarias meritorum significant dignitates. Sed ubi Deus erit omnia in omnibus, fiet etiam in dispari claritate par gaudium, ut quod habent singuli, commune sit omnibus.

364
In some eternal things there can be a certain distance, yet eternity itself is without diversity of measure. For many indeed are the mansions; in one life the various dignities of merits are signified. But where God shall be all in all, even in differing clarity there will be equal joy, so that what individuals have may be common to all.

Quoniam per connexionem dilectionis, a gloria capitis nulla erit aliena pars corporis.

For through the connection of love, by the glory of the head no part of the body will be alien.

CCCLXV
Fides eorum qui Deum uisuri sunt, quod non uidet credit. Nam si uidet, non est fides. Credenti colligitur meritum, uidenti redditur praemium.

365
The faith of those who are to see God is that they believe what they do not see. For if one sees, there is no faith. To the believer merit is ascribed, to the seer the reward is given.

CCCLXVI
Male usurus eo quod uult accipere, Deo potius miserante non accipit. Proinde si hoc ab eo petitur unde homo exauditus laedatur, magis metuendum est, ne quod possit Deus non dare propitius, det iratus.

366
He who intends to make ill use of that which he wishes to receive does not obtain it, God rather pitying. Therefore, if this is asked from him from whom a man, if granted, would be harmed, it is to be more feared that God, who could give favorably, may instead give in anger (that is, fail to grant kindly).

CCCLXVII
Qui diligit me, inquit Dominus, diligetur a Patre meo, et ego diligam eum, et manifestabo ei meipsum. Quid est, diligam? Tamquam tunc dilecturus sit, et nunc non diligat? Absit. Quomodo enim nos Pater sine Filio, aut Filius sine Patre diligeret?

CCCLXVII
He who loves me, says the Lord, will be loved by my Father, and I will love him, and I will manifest myself to him. What is, I will love? As if then he were about to be loving, and now did not love? Far be it. For how would the Father love us without the Son, or the Son without the Father?

Quomodo, cum inseparabiliter operentur, separabiliter diligunt? Sed ad hoc diligam eum, ad quod sequitur, et manifestabo ei meipsum, diligam et manifestabo, id est, ad hoc diligam, ut manifestem. Nunc enim ad hoc dilexit, ut credamus, et mandatum fidei teneamus.

How, since they work inseparably, do they love separably? But to this diligam eum refers, to that which follows, et manifestabo ei meipsum, diligam et manifestabo, that is, I will love for the purpose that I may manifest. For now he loved to this end, that we should believe and keep the commandment of faith.

Tunc ad hoc diliget, ut uideamus, et ipsam uisionem mercedem fidei capiamus. Quia et nos nunc diligimus credendo quod uidebimus, tunc autem diligemus uidendo quod credimus.

Then for this purpose he will love, that we may see, and may receive the very vision as the reward of faith. For even now we love by believing what we shall see, and then we shall love by seeing what we believe.

CCCLXVIII
Ita sunt in uite palmites, ut uiti nihil conferant, sed inde accipiant unde uiuant. Sic quippe uitis est in palmitibus, ut uitale alimentum subministret eis, non sumat ab eis. Ac per hoc et manentem in se habere Christum, et manere in Christo, discipulis prodest utrumque, non Christo.

368
Thus branches are in the vine in life, so that they contribute nothing to the vine, but receive from that from which they live. For thus it is of the vine toward the branches, that it supplies to them vital nourishment, not take from them. And by this both to have Christ abiding in oneself, and to abide in Christ, each benefits the disciples, not Christ.

Nam praeciso palmite, potest de uiua radice alius pullulare; qui autem praecisus est, sine radice non potest uiuere.

For with the shoot cut off, another can spring from the living root; but whoever is cut off, without a root cannot live.

CCCLXIX
Diuinitus dictum est: Noli esse iustus multum. Quod non est iustitia sapientis, sed superbia praesumentis. Qui ergo fit nimis iustus, ipso nimio fit iniustus. Quis autem est qui se nimis facit iustum, nisi qui dicit se non habere peccatum?

369
It has been said divinely: Do not be too righteous. Which is not the righteousness of the wise, but the pride of the presumptuous. Therefore whoever becomes overly righteous thereby becomes unjust through that excess. And who is he that makes himself too righteous, except one who says that he has no sin?

CCCLXX
Nullius, etiam incorporeae creaturae, uere simplex substantia est, cui non hoc est esse, quod nosse. Potest enim esse, nec nosse, at illa diuina non potest, quia idipsum est quod habet. Ac per hoc non sic habet scientiam, ut aliud illi sit scientia qua scit, aliud essentia qua est, sed utrumque unum, quamuis non utrumque dicendum sit, quod uerissime simplex et unum est.

370
The substance of no being, even of an incorporeal creature, is truly simple, for which it is not the same to be as to know. For it can be to be and not to know, but that divine one cannot, because the very same thing is that which it has. And therefore it does not possess scientia so that a knowledge by which it knows is other to it and an essence by which it is is another, but both are one, although it is not necessary to name both, since it is most truly simple and one.

Habet enim Pater uitam in semetipso, nec aliud est ipse quam uita, quae in illo est, et dedit Filio habere uitam in semetipso, hoc est, genuit Filium, qui et ipse uita est. Sic itaque debemus accipere, quod de Spiritu Sancto dictum est: Non enim loquetur a semetipso, sed quaecumque audierit, loquetur, ut intellegamus, non eum esse a semetipso. Pater quippe solus de alio non est.

For the Father has life in himself, nor is he anything other than the life which is in him, and he gave to the Son to have life in himself, that is, he begot the Son, who himself is also life. Thus therefore we ought to accept what is said of the Holy Spirit: For he will not speak from himself, but whatever he hears, he will speak, so that we may understand that he is not from himself. For the Father alone is not from another.

Nam et Filius de Patre natus est, et Spiritus Sanctus de Patre procedit. Pater autem, nec natus est de alio, nec procedit. Nec ideo sane aliqua disparilitas in summa illa Trinitate cogitationi occurrat humanae, quia et Filius ei de quo natus est, et Spiritus Sanctus ei de quo procedit, aequalis est.

For the Son is born of the Father, and the Holy Spirit proceeds from the Father. The Father, however, is neither born of another nor does he proceed. Nor therefore should any disparity occur to human thought in that highest Trinity, since both the Son is equal to him of whom he was born, and the Holy Spirit is equal to him of whom he proceeds.

CCCLXXI
Quamuis natura incommutabilis non accipiat fuit et erit, sed tantum est, ipsa enim ueraciter est, quia aliter quam est, esse non potest. Tamen propter mutabilitatem temporum, in quibus uersatur nostra mortalitas et nostra mutabilitas, non mendaciter dicimus, et fuit, et erit, et est. Fuit in praeteritis saeculis, est in praesentibus, erit in futuris.

371
Although immutable nature does not admit was and will be, but only is, for it truly is, because otherwise than it is it cannot be. Yet on account of the mutability of the times in which our mortality and our mutability are involved, we do not falsely say both that it was and that it will be, and that it is. It was in past ages, it is in the present, it will be in the future.

Fuit quippe, quia numquam defuit, erit, quia numquam deerit, est, quia semper est. Neque enim uelut qui iam non sit, cum praeteritis occidit, aut cum praesentibus, tamquam non maneat, labitur, aut cum futuris, tamquam non fuerit, orietur. Proinde cum secundum uolumina temporum locutio humana uariatur, qui per nulla deesse potuit, aut potest, aut poterit tempora, uera de illo dicuntur cuiuslibet temporis uerba.

For it was, indeed, because it never failed; it will be, because it will never be wanting; it is, because it always is. Nor, as one who is already not, does it set with the past, or, with the present, slip away as if it did not remain, or, with the future, rise up as if it had not been. Therefore, since human speech is varied according to the turnings of time, the words of any tense are truly spoken of that which could be, can be, or will be absent in no times.

Semper itaque audit Spiritus Sanctus, quia semper scit, et scire atque audire, hoc illi est, quod semper esse. Semper uero illi est esse, de Patre procedere. Nemo autem potest dicere quod non sit uita Spiritus Sanctus, cum uita Pater, uita sit Filius.

Therefore the Holy Spirit always hears, because he always knows; and to know and to hear — this for him is what it is to be always. Moreover for him to be always is to proceed from the Father. But no one can say that the Holy Spirit is not life, since the Father is life, and the Son is life.

Ac per hoc sicut Pater cum habeat uitam in semetipso, dedit et Filio habere uitam in semetipso, sic ei dedit uitam procedere de illo, sicut procedit et de ipso.

And therefore, just as the Father, in that He has life in Himself, gave also to the Son to have life in Himself, so He gave to Him that life should proceed from Him, just as it proceeds from Himself.

CCCLXXII
Prorsus donum Dei est, diligere Deum. Ipse ut diligeretur dedit, qui non dilectus dilexit. Displicentes amati sumus, ut fieret in nobis unde placeremus.

372
It is altogether the gift of God to love God. He gave (this) that he might be loved — he who loved when not loved. Displeasing, we were loved, that there might be made in us that whereby we should please.

Diffundit enim caritatem in cordibus nostris Spiritus Patris et Filii, quem cum Patre amamus et Filio.

For the Spirit of the Father and of the Son pours forth charity into our hearts, whom we love with the Father and the Son.

CCCLXXIII
Pax Christi finem temporis non habet, et ipsa est omnis piae intentionis actionisque perfectio. Propter hanc sacramentis eius imbuimur, propter hanc mirabilibus eius operibus et sermonibus erudimur, propter hanc Spiritum eius pignus accepimus, propter hanc in eum credimus et speramus, et amore ipsius, quantum donat, accendimur, propter hanc denique omnem tribulationem fortiter toleramus, ut in ea feliciter sine tribulatione regnemus. Vera enim pax unitatem facit, quoniam qui adhaeret Domimo, unus spiritus est.

373
The peace of Christ has no end in time, and it is the perfection of every pious intention and action. For this reason we are imbued with his sacraments; for this reason we are instructed by his wondrous works and words; for this reason we have received his Spirit as a pledge; for this reason we believe in him and hope, and are kindled by his love, as much as it gives; for this reason, finally, we bravely endure every tribulation, so that in it we may happily reign without tribulation. For true peace makes unity, since he who adheres to the Lord is one spirit.

CCCLXXIV
Omne tempus ab illo est dispositum, qui tempori subditus non est. Quoniam quae futura erant per singula tempora, in Dei sapientia habent efficientes causas, in qua nulla sunt tempora. Non ergo credatur hora passionis Domini fato urgente uenisse, sed Deo potius ordinante.

374
All time is ordained by him who is not subject to time. For those things that were to occur through successive times have efficient causes in the wisdom of God, in which there are no times. Therefore the hour of the Lord’s passion should not be believed to have come by fate urging it, but rather by God ordering it.

Non enim siderea necessitas Christo intulit crucem, nec sidera coegerunt mori siderum conditorem, qui intemporalis cum Patre, sic tempus quo carne moreretur, quemadmodum et quo de matre nasceretur, elegit.

Non enim siderea necessitas
For not sidereal necessity brought the cross to Christ, nor did the stars compel the maker of the stars to die, who, timeless with the Father, thus chose the time in which he would die in the flesh, and likewise the time in which he would be born of a mother.

CCCLXXV
In eo quod dicitur: Haec est autem uita aeterna, ut cognoscant te solum uerum Deum, et quem misisti Iesum Christum, ordo uerborum est: Vt te, et quem misisti Iesum Christum, cognoscant solum uerum Deum. Consequenter enim intellegitur et Spiritus Sanctus, quia Spiritus est Patris et Filii, tamquam caritas substantialis et consubstantialis amborum. Quoniam non duo dii, Pater et Filius, nec tres dii, Pater et Filius et Spiritus Sanctus, sed ipsa Trinitas unus solus uerus Deus.

375
In that which is said: Now this is eternal life, that they may know you alone the true God, and whom you sent, Jesus Christ, the order of the words is: That they may know you, and whom you sent, Jesus Christ, alone the true God. Accordingly the Holy Spirit is also understood, because the Spirit is of the Father and of the Son, as the substantial and consubstantial charity of both. For there are not two gods, Father and Son, nor three gods, Father and Son and Holy Spirit, but the very Trinity one alone true God.

Nec idem tamen Pater, qui Filius, nec idem Filius, qui Pater, nec idem Spiritus Sanctus, qui Pater aut Filius, quoniam tres sunt, Pater, et Filius, et Spiritus Sanctus, sed ipsa Trinitas unus est Deus.

Nor yet is the Father the same as the Son, nor the Son the same as the Father, nor the Holy Spirit the same as the Father or the Son, for there are three, Father, and Son, and Holy Spirit, but the very Trinity is one God.

CCCLXXVI
Quidquid Deus Pater Deo Filio dedit, gignendo dedit. Ita enim dedit Filio Pater, sine quibus Filius esse non posset, sicut ei dedit ut esset. Nam quomodo Verbo uerba daret aliqua, in quo ineffabiliter dixit omnia?

376
Whatever God the Father gave to God the Son, he gave by begetting. For thus the Father gave to the Son those things without which the Son could not be, even as he gave to him that he might be. For how would he give words to the Word, in whom he ineffably spoke all things?

CCCLXXVII
Custodiam circa nos Dei, non tam carnaliter debemus accipere, uelut uicissim nos seruent Pater et Filius, amborum in nobis seruandis alternante custodia, quasi alius, alio discedente, succedat. Simul enim custodiunt Pater et Filius et Spiritus Sanctus, qui est unus uerus et beatus Deus. Sed Scriptura nos non leuat, nisi descendat ad nos.

377
We ought not to take the custody of God around us so carnally, as if the Father and the Son in turn were to keep us, alternating custody in preserving both of them in us, as if one, the other departing, were to succeed. For the Father and the Son and the Holy Spirit, who is one true and blessed God, guard together. But Scripture does not raise us up unless it descends to us.

Sicut Verbum caro factum descendit ut leuaret, non cecidit ut iaceret. Si descendentem cognouimus, cum leuante surgamus, et intellegamus, cum ita loquitur, personas eum distinguere, non separare naturas.

As the Word made flesh descended in order to raise up, he did not fall in order to lie prostrate. If we know him as descending, let us rise with him as he raises, and let us understand, when he thus speaks, that he distinguishes the persons, not separates the natures.

CCCLXXVIII
Si naturam cogitemus in qua creati sumus, cum omnes Veritas creauerit, quis non est ex ueritate? Sed non omnes sunt, quibus, ut audiant ueritatem et credant, ex ipsa Veritate praestatur, nullis procul dubio praecedentibus meritis, ne gratia non sit gratia. Si enim dixisset: Omnis qui audit uocem meam ex ueritate est, ideo dictus ex ueritate putaretur, quia obtemperat ueritati.

CCCLXXVIII
If we consider the nature in which we were created, since Truth created all, who is not of Truth? But not all are such that, in order that they may hear the truth and believe, anything is bestowed upon them from the very Truth, without, beyond doubt, any preceding merits, lest grace cease to be grace. For if he had said, “Everyone who hears my voice is of truth,” he would therefore be reckoned “of truth” because he obeys the truth.

Non autem hoc ait, sed: Omnis, inquit, qui est ex ueritate, audit uocem meam. Ac per hoc, non ideo est ex ueritate, quia eius audit uocem, sed ideo audit, quia ex ueritate est, id est, quia hoc illi donum ex ueritate collatum est. Quod quid est aliud quam, donante Christo, credit in Christum?

But he does not say this, but: Everyone, he says, who is of the truth hears my voice. And from this it is not that he is of the truth because he hears his voice, but he hears because he is of the truth, that is, because this gift from the truth has been bestowed upon him. And what is this other than, Christ giving, that he believes in Christ?

CCCLXXIX
Quisquis se ipsum, non Deum amat, non se amat, et quisquis Deum, non se ipsum amat, ipse se amat. Qui enim non potest uiuere de se, moritur utique amando se. Non ergo se amat, qui ne uiuat se amat. Cum uero ille diligitur, de quo uiuitur, non se diligendo magis diligit, qui propterea se non diligit, ut eum diligat de quo uiuit.

379
Whoever loves himself rather than God does not love himself, and whoever loves God rather than himself loves himself. For he who cannot live from himself certainly dies by loving himself. Therefore he does not love himself who loves not to live. But when one is loved — the one by whom he lives — he does not more truly love himself by loving himself; rather he fails to love himself so that he may love him of whom he lives.

CCCLXXX
Quidquid illud est quod oportet Patrem agere ad Filium, non fit nisi per eundem Filium, ad ipsum scilicet, quia filius hominis est, et factus est inter omnia. Per ipsum autem, quia Filius Dei est, et per illum fiunt a Patre omnia.

380
Whatever that is which it behooves the Father to do toward the Son, is not done except through the same Son, to him indeed, because he is the Son of man, and was made among all things. But through him, because he is the Son of God, and through him all things are made by the Father.

CCCLXXXI
Non mirum est dicere Apostolum, etiam in futuro saeculo Patri Filium subiectum futurum, ubi ait: Tunc et ipse subiectus erit, ei, qui illi subiecit omnia. Quando quidem in Filio forma humana mansura est, qua semper maior est Pater. Quamuis non defuerint, qui illam tunc Filii subiectionem ipsius humanae formae in diuinam substantiam commutationem intellegendam putarunt, tamquam hoc cuique rei subiciatur, quod in eam uertitur et mutatur. Sed intellegi potest, ideo magis dixisse Apostolum, etiam tunc Patri Filium subiectum futurum, ne quis in eo putaret spiritum et corpus humanum conuersione aliqua consumendum: ut sit Deus omnia, non tantum in illius forma hominis, sed in omnibus, quando capitis gloria uniuersum corpus implebit.

381
It is not strange to say that the Apostle teaches the Son will be subject to the Father even in the coming age, where he says: Then also he will be subject to him who subjected all things to him. For since in the Son the human form will remain, by which the Father is always greater. Although there have not been wanting those who thought that that subjection of the Son then should be understood as a conversion of his human form into the divine substance, as if whatever thing is turned and changed into it is thereby subjected; yet it can be understood that the Apostle said rather that the Son will be subject to the Father even then, lest anyone think thereby that the spirit and the human body are to be consumed by some conversion: so that God may be all, not only in that human form, but in all things, when the glory of the head fills the whole body.

CCCLXXXII
Quantacumque bona, quamuis magna, quamuis minima, nisi ex Deo esse non possunt. Quid enim maius in creaturis quam uita intellegens? Aut quid minus potest esse quam corpus?

382
However great goods may be, whether very great or very small, they cannot be unless they are from God. For what is greater among creatures than intelligent life? Or what can be lesser than the body?

Quae quantumlibet deficiant, et in id tendant ut non sint, tamen aliquid formae illis remanet, ut quoquo modo sint. Quidquid autem formae cuipiam rei deficienti remanet, ex illa forma est quae nescit deficere, motusque ipsos rerum deficientium uel proficientium excedere numerorum suorum leges non sinit. Quidquid igitur laudabile aduertitur in rerum natura, siue exigua, siue ampla laude dignum iudicetur, ad excellentissimam et ineffabilem laudem referendum est Conditoris.

However much things may fail, and tend toward non-being, yet something of form remains in them, so that they are in some manner. Whatever, moreover, of form remains in any thing that is failing proceeds from that form which knows not how to fail, and it does not allow the very motions of things failing or advancing to exceed the laws of their numbers. Therefore whatever is observed as praiseworthy in the nature of things, whether small or judged worthy of ample praise, must be referred to the most excellent and ineffable praise of the Creator.

CCCLXXXIII
Neminem Deus ad peccandum cogens, praeuidet tamen eos qui propria uoluntate peccabunt. Cur ergo non uindicet iustus quae fieri non cogit praescius? Sicut enim nemo memoria sua cogit facta esse quae praeterierunt, sic Deus praescientia sua non cogit facienda quae futura sunt.

383
God, compelling no one to sin, nevertheless foresees those who will sin by their own will. Why, then, does the Just One not punish what, though foreknown, he does not compel to be done? For just as no one by his memory compels that things which have passed were done, so God by his prescience does not compel things which are to be done in the future.

Et sicut homo quaedam quae fecit meminit, nec tamen omnia quae meminit fecit, ita Deus omnia quorum ipse auctor est, praescit, nec tamen omnium quae praescit, ipse auctor est. Quorum autem non est malus auctor, iustus est ultor.

And just as a man remembers certain things which he has done, yet not all which he remembers he did, so God foreknows all things of which he himself is the auctor, and yet of all which he foreknows he is not himself the auctor. But of those of which he is not a wicked auctor, he is a just ultor.

CCCLXXXIV
Humana anima naturaliter diuinis ex quibus pendet connexa rationibus, cum dicit: Melius hoc fieret quam illud, si uerum dicit, et uidet, quod dicit. In illis supernis rationibus uidet. Credat ergo Deum fecisse quod recto intellectu ab eo faciendum fuisse cognouit, etiam si hoc in rebus factis non uidet.

384
The human soul, naturally joined to the divine reasons on which it depends, when it says, "This would be better than that," if it speaks truly, sees what it utters. It perceives it in those higher reasons. Therefore let it believe that God has done what right intellect recognised ought to have been done by him, even if it does not see this in the things done.

Quia etiam si caelum oculis uidere non posset, et tamen ratione uera tale aliquid faciendum fuisse colligeret, credere debuit factum esse, quamuis id oculis non uiderit. Non enim cogitatione cerneret faciendum fuisse, nisi in his rationibus quibus facta sunt omnia. Quod autem ibi non est, tam nemo potest ueraci cogitatione uidere, quam non est.

For even if he could not see heaven with his eyes, yet if by true reason he inferred that such a thing ought to have been done, he ought to believe that it was done, although he did not see it with his eyes. For he would not perceive by thought that it ought to have been done, except in those reasons by which all things were made. But that which is not there no one can see by truthful thought any more than it is.

CCCLXXXV
Quid tam dignum misericordia quam miser, et quid tam indignum misericordia quam superbus miser? Ex quo factum est ut illud Dei Verbum, per quod facta sunt omnia, et quo fruitur omnis angelica beatitudo, usque ad miseriam nostram porrigeret clementiam suam, et Verbum caro fieret, et habitaret in nobis. Sic enim posset panem angelorum homo manducare nondum angelis adaequatus, si panis ipse angelorum hominibus dignaretur aequari.

385
What is so worthy of mercy as the wretched, and what so unworthy of mercy as the proud wretch? From which it came about that that Word of God, by which all things were made and by which all angelic beatitude is enjoyed, would extend his clemency even to our misery, and the Word would become flesh and dwell in us. For thus man could eat the bread of angels, not yet made equal to angels, if the very bread of angels were deemed worthy to be equated to men.

Nec sic descendit ad nos, ut illos desereret, sed simul integer illis, integer nobis, illos intrinsecus pascens per id quod Deus est, nos forinsecus admonens per id quod nos sumus, idoneos facit per fidem, quos per speciem pascat aequaliter.

Nor did he descend to us in such a way as to forsake them, but at once whole to them, whole to us, feeding them inwardly by that which he is (God), admonishing us outwardly by that which we are; he makes fit by faith those whom he feeds equally through a visible species.

CCCLXXXVI
Dubium non est, contra naturam esse omne uitium, etiam eius rei cuius est uitium. Quapropter quoniam in quacumque re non uituperatur nisi uitium, ideo autem uitium est, quia contra naturam est uniuersi. Nullius rei recte uituperatur uitium, nisi cuius natura laudatur.

386
There is no doubt that every vice is contrary to nature, even in the very thing of which it is a vice. Wherefore, since in any matter nothing is blamed except its vice, and that is a vice because it is against the nature of the whole, the vice of no thing is rightly blamed unless the nature of that thing is praised.

Non enim in uitio displicet, nisi quod corrumpit quod in natura placet.

For it is not displeasing in vice, except insofar as it corrupts that which pleases by nature.

CCCLXXXVII
Omni peccanti animae duo sunt poenalia, ignorantia et difficultas. Ex ignorantia deprauat error, ex difficultate cruciatus affligit. Sed approbare falsa pro ueris, ut erret inuitus, et, resistente impugnatione carnalis uinculi, non posse ab illicitis operibus temperare, non est natura instituti hominis, sed poena damnati.

387
To every sinning soul there are two penalties: ignorance and difficulty. From ignorance error corrupts, from difficulty torment afflicts. But to approve the false as true, so that one errs unwillingly, and, with the resisting assault of the carnal bond, to be unable to refrain from illicit works, is not the nature of man's constitution, but the punishment of the damned.

CCCLXXXVIII
Vt ars medicinae, cum eadem maneat, neque ullo modo ipsa mutetur, mutat tamen praecepta languentibus, quia mutabilis est nostra ualetudo, ita diuina prouidentia, cum sit ipsa omnino incommutabilis, mutabili tamen creaturae uarie subuenit, et, pro diuersitate morborum, aliis alia iubet aut uetat, ut a uitio, unde mors incipit, et ab ipsa morte ad naturam suam et essentiam, ea quae deficiunt, id est ad nihilum tendunt, reducat et firmet.

388
Just as the art of medicine, though it remains the same and in no way is itself changed, nevertheless alters its prescriptions for the sick, because our health is changeable, so divine providence, though itself wholly immutable, variously assists the mutable creature, and, because of the diversity of diseases, commands or forbids different things to different persons, that it may restore and strengthen, from the fault whence death begins and from death itself back to its nature and essence, those things which fail, that is, which tend toward nothingness.

CCCLXXXIX
Primum animae rationalis uitium est uoluntas ea faciendi quae uetat summa et intima ueritas. Ita homo de paradiso in hoc saeculum expulsus est, id est, ab aeternis ad temporalia, a copiosis ad egena, a firmitate ad infirma. Non ergo a bono substantiali ad malum substantiale, quia nulla substantia malum est, sed a bono aeterno ad bonum temporale, a bono spiritali ad bonum carnale, a bono intellegibili ad bonum sensibile, a bono summo ad bonum infimum.

389
First, the vice of the rational soul is the will to do those things which the supreme and innermost truth forbids. Thus man was expelled from paradise into this age, that is, from the eternal to the temporal, from abundance to want, from firmness to frailty. Not therefore from a substantial good to a substantial evil, for no substance is evil, but from the eternal good to the temporal good, from the spiritual good to the carnal good, from the intelligible good to the sensible good, from the highest good to the lowest good.

Est igitur quoddam bonum, quod si diligit anima rationalis peccat, quia infra illam ordinatum est. Quare ipsum peccatum malum est, non ea substantia quae peccando diligitur.

There is therefore a certain good which, if the rational soul loves, she sins, because it is ordered beneath her. Wherefore the sin itself is evil, not that substance which is loved by sinning.

CCCXC
Lex omnium artium cum sit omnino incommutabilis, mens uero humana, cui talem legem uidere concessum est, mutabilitatem pati possit erroris, satis apparet, supra mentem nostram esse legem, quae ueritas dicitur. Nec iam illud ambigendum est, incommutabilem naturam, quae supra rationalem animam sit, Deum esse, et ibi esse primam uitam, et primam essentiam, ubi est prima sapienta. Nam haec est illa incommutabilis ueritas, quae lex omnium artium recte dicitur, et ars omnipotentis artificis.

390
The law of all arts, since it is altogether unchangeable, while the human mind, to which it has been granted to see such a law, can endure the mutability of error, is plainly evident; that the law called truth is above our mind. Nor is there any longer room for doubt that the unchangeable nature which is above the rational soul is God, and that there is the first life and the first essence where first wisdom is. For this is that unchangeable truth which is rightly called the law of all arts, and the art of the almighty artificer.

Itaque cum se anima sentiat, nec corporum speciem motumque iudicare secundum se ipsam, simul oportet agnoscat, praestare suam naturam ei naturae, de qua iudicat, praestare autem sibi eam naturam, secundum quam iudicat, et de qua iudicare nullo modo potest.

Therefore, when the soul perceives itself, and does not judge the form and motion of bodies according to itself, it must at the same time acknowledge that it confers its own nature upon that nature of which it judges; and moreover that it confers upon itself that nature according to which it judges, and concerning which it can in no way judge.

CCCXCI
Ad discendum necessario dupliciter ducimur, auctoritate atque ratione. Tempore auctoritas, re autem ratio prior est. Aliud est enim quod in agendo anteponitur, aliud quod pluris in appetendo aestimatur.

391
For learning we are necessarily led in two ways, by authority and by reason. In time authority is prior, but in the thing (in deed) reason is prior. For one thing is that which is put before in acting, another that which is esteemed of greater value in seeking.

Quia ergo principium sapientiae timor Domini est, et per humilitatem ad sublimia gradus est. Incedat humana ignorantia per fidem, ut mereatur fides uidere quod credit.

Therefore, since the beginning of wisdom is the fear of the Lord, and through humility there is a step to the sublime, let human ignorance proceed by faith, that faith may merit to see what it believes.

CCCXCII
Diuitiis flores, et maiorum nobilitate te iactas, et exsultas de patria et pulchritudine corporis et honoribus qui tibi ab hominibus deferuntur. Respice te ipsum, quia mortalis es, et quia terra es, et in terram ibis. Circumspice eos qui ante te similibus splendoribus fulsere.

392
You vaunt yourself in the flowers of wealth, and in the nobility of your ancestors, and you exult in your native land and in the beauty of your body and the honors that are bestowed on you by men. Consider yourself, for you are mortal, and for you are earth, and into the earth you shall go. Look around at those who before you shone with similar splendors.

Vbi sunt quos ambiebant ciuium potentatus? Vbi insuperabiles oratores? Vbi qui conuentus disponebant et festa?

Where are those for whom the magistracies of the citizens vied? Where the unsurpassable orators? Where those who arranged assemblies and festivals?

Vbi equorum splendidi inuectores, exercituum duces, satrapae, tyranni? Non omnia puluis? Non omnia fauillae?

Where are the splendid riders of horses, the leaders of armies, the satraps, the tyrants? Is it not all dust? Is it not all ashes?

Non in paucis ossibus eorum uitae memoria est? Respice sepulcra, et uide quis seruus, quis dominus, quis pauper, quis diues. Discerne, si potes, uinctum a rege, fortem a debili, pulchrum a deformi.

Is not the memory of their life in many of their bones? Regard the tombs, and see who is a slave, who a dominus, who poor, who rich. Discern, if you can, the bound from the king, the strong from the weak, the beautiful from the deformed.

Memor itaque naturae, non extollaris aliquando. Memor autem eris, si te ipsum respexeris.

Therefore be mindful of nature; do not ever exalt yourself. You will, however, be mindful if you reflect upon yourself.