title: Institutiones in Decalogum

source_edition: Migne, Patrologia Latina, vol. 176, coll. 9A–18B

source_text:
## Quarum haec sunt capita:

## CAP. I.

*De tribus praeceptis prioris tabulae.* --CAP. II. *De septem praeceptis posterioris tabulae.* --CAP. III. *De ordine praeceptorum Dei.* --CAP. IV. *De substantia dilectionis, et de charitate ordinata.*

## CAP. I.-- *De tribus praeceptis prioris tabulae.*

[0009A]

*Audi, Israel: Deus tuus, Deus unus est, ipsum adorabis, et ei soli servies [n: (Deut. VI)]*. Non hoc totum de praecepto est quod dicitur, quia ante praeceptum per admonitionem ad obedientiam auditoris animus praeparatur. *Audi, Israel.* Hic nota obedientiam. *Deus tuus,* hic nota gratiam. *Deus unus est,* hic doctrinam; quasi diceretur: Obedientiam exhibe, gratiam intellige, veritatem agnosce. Quod audis, hoc est obedientia, quam exigeris. Quod Deus tuus, est gratia praevenientis. Quod Deus unus, veritas qua illuminaris et perficeris. Deum tuum audi, qui tibi misericordiam jam exhibuit, et necdum tamen a te servitium accepit, ut scias ab ipso esse utrumque, scilicet, et quod a te exigit opus virtutis, et quod [0009B] tibi promittit praemium retributionis. *Audi, Israel,* id est, ausculta, acquiesce. Omnis enim virtus ab obedientia incipit, quemadmodum omne vitium ab inobedientia procedit. Frustra namque vel inobedienti gratia, vel contumaci doctrina, vel non intelligenti praeceptum daretur. Idcirco primum audi, Israel, ut sis obediens, *Deus tuus,* ut devotus existas, *Deus unus est,* ut veritatem agnoscas. Deinde sequitur praeceptum: *Ipsum adorabis,* hoc pertinet ad fidem. *Et ei soli servies,* hoc pertinet ad operationem. Fides enim operans ex dilectione perfectum facit, quia nec opus sine fide, nec fides cui tempus suppetit, accepta est sine opere. Propterea adora recte credendo, servi bene operando. Quaeri autem potest, si id quod dixit, *ei soli,* ad utrumque referendum [0009C] est, ut dicatur, Ipsum solum adorabis et ei soli servies? Sed hoc quomodo stare poterit, quia saepe in Veteri Testamento sanctos viros non solum [0010A] angelos adorasse, sed etiam homines legimus, nec tamen propterea alicubi reprehensos invenimus? Et in Novo Apostolus quidem etiam fideles ad serviendum superioribus et praelatis, summopere exhortatur. Sciendum ergo est quod alio modo homines adorantur, et alio modo Deus adorari praecipitur: usu namque veteri superiores quivis ab inferioribus adorari dicebantur, quando eis sive in curvatione genuum, sive capitis inclinatione ab his reverentia exhibebatur. Deum autem adorare est ei totam mentem per humilitatem ac devotionem substernere, et ipsum principium ac finem omnis boni credere. Quod ei soli nos debere nemo est sanae mentis qui ambigat. Unde ipse quoque per prophetam de se testatur, dicens: *Gloriam meam alteri non dabo: [0010B] et laudem meam sculptilibus [n: (Isa. XLII)]*. De servitute vero idipsum competenter intelligi potest, quia nimirum omnis ille rectissime soli Deo servire dicitur, qui et secundum Deum homini superiori humiliter se subjicit, et ubi causa Dei impugnatur fidenter contradicit, qui cavet sollicite ne in sua servitute, vel pro timore hominis contra Deum quid faciat, vel terrenae retributionis lucrum in intentione coelesti praemio anteponat. Sed in Graeco manifestior sententia expressa est. Graeca namque locutio divinam servitutem ab humana proprio vocabulo distinguit quod Latinitas non habet: ibi enim Dei servitus *latria,* et humana *dulia* vocatur. Et ob hoc idololatrae appellati sunt, qui eam servitutem quam Deo debuerunt, idolis exhibebant. Sed Latina lingua utramque [0010C] sub eodem nomine servitutem comprehendit, et propterea obscurior significatio facta est, cum dicitur: *Ei soli servies,* quod in Graeco ambiguum non [0011A] est. Sed cum hoc praeceptum ad Patrem pertineat, quare dictum est: *Ei soli servies,* quasi etiam Filio et Spiritui sancto serviendum non sit? Verum, quod dictum est, *soli,* non excludit communionem Filii et Spiritus sancti: sed quidquid Deus non est. Pater autem, et Filius, et Spiritus sanctus unus Deus est, et ipse solus adorandus est, eique soli, et non alteri serviendum est, ea videlicet servitute, quae ei soli debita est. Nam et in Evangelio cum dicitur: *Nemo novit Patrem, nisi Filius [n: (Matth. XV)]*, etc., non utique Spiritus sanctus a Patris cognitione excluditur, cum ipse etiam profunda Dei, teste Apostolo [n: (I Cor. II)], scrutetur. Sed est ejusmodi loquendi genus, ut dicatur, nemo nisi ille videlicet qui non, hoc est quod ille.

[0011B]His pro brevitate transcursis, ad sequens mandatum discutiendum transeamus, quod tale est: *Ne assumas nomen Dei tui in vanum [n: (Exod. XX)]*. Hoc ad simplicem litterae sensum taliter intelligi debet, ut nomen Dei homo in vanum non assumat, id est, vel ad mendacium confirmandum, vel ad idolum venerandum, scilicet, ut neque idola nomine divino honoret, neque falsitati nomen Dei associet. Mystice autem nomen Dei in vanum assumere, est Filium Dei visibilem per humanitatem factum creaturam existimare. In vanum quippe nomen Dei assumit, qui Filium Dei aeternum ex tempore coepisse credit. Nomen siquidem Patris Filius dicitur, quia in Filio, et per Filium Pater invisibilis manifestatur, non solum quando per ipsum mundus factus est, verum [0011C] etiam quando per ipsum homo est redemptus. Sane qui Filium Dei hominem factum confitentur, nequaquam in vanum nomen Dei assumunt, quia quem credunt hominem per id quod assumpsit ex tempore, Deum verum agnoscunt per id quod fuit ex aeternitate. Potest adhuc aliter intelligi, quod dictum est: *Ne assumas nomen Dei tui in vanum.* In vanum namque nomen Dei assumunt, qui Filium Dei ad se missum, et pro sua salute incarnatum contemnunt. Quid est ergo dicere: *Ne assumas nomen Dei tui in vanum,* nisi, Sicut veneraris, et adoras eum propter hoc, quod ab eo factus es; sic adora eum. et venerare propter hoc, quod ab eo es redemptus, qui non minus tibi contulit cum redemit, quam cum creavit? Ad eumdem spectat sensum, [0011D] quod ipse Filius in Evangelio discipulis, et per discipulos omnibus in se credentibus dicit: *Creditis in Deum, et in me credite [n: (Joan. XIV)]*: modesta quidem (ut decuit pium) insinuatione nos admonens, ut intelligamus eum non solum adorandum a nobis in sua divinitate qua condidit, sed in humanitate etiam qua redemit.

Tertium praeceptum est: *Observa diem Sabbati [n: (Deut. V)]*. Quatuor Sabbata commemorare videtur Scriptura. Primum illud, in quo Deus perfectis operibus suis requievisse dicitur. Secundum illud quod filiis Israel carnaliter custodiendum mandatur. Tertium illud, quod populo Dei spiritualiter servandum praecipitur. Quartum illud, quod in repromissione [0012A] Sabbatum pro Sabbato suis Deus dilectoribus pollicetur. Duo igitur sunt Sabbata exterius, unum Dei et unum hominis: et duo interius, unum Dei et unum hominis. Sabbatum Dei illud, quo exterius ab opere cessasse dicitur, sacramentum est illius interioris sabbati ejus in quo ipsius aeterna immortalitas, immortalisque aeternitas perpetua et inconcussa beatitudine perfruens nullo unquam labore fatigatur. Sabbatum hominis, quod ei exterius visibiliter servandum praecipitur, sacramentum est interioris Sabbati, ubi mens sancta per bonam conscientiam a servitute peccati quiescens in gaudio Spiritus sancti jucundatur. Hoc Sabbatum quisquis in praesenti vita ita servaverit, ut nullis consentiat malis, perveniet in futura vita ad illud internum et aeternum [0012B] Dei Sabbatum, ubi nulla sentiet mala, sicut dictum est: *Et erit Sabbatum pro Sabbato, mensis pro mense.* Istud itaque praeceptum specialiter ad Spiritus sancti personam referri videtur, cum dicitur: *Observa Sabbatum,* ut videlicet in praesenti suscipiamus eum et custodiamus intra nos in gaudium bonae conscientiae, quatenus eum in futuro suscipere et possidere mereamur in gaudium vitae aeternae. Haec igitur sunt tria praecepta primae tabulae, in quibus praecipue Dei dilectio commendatur, et tota Trinitas unus Deus aequaliter adoranda et colenda praecipitur.

## CAP. II.-- *De septem mandatis secundae tabulae.*

Septem alia secunda tabula continebat, quae hominem ad dilectionem proximi instruunt. Et propterea [0012C] septenario distinguuntur: quia in praesenti vita tantum quae septem diebus volvitur, nostra charitas pietatis operibus exercetur erga proximum; postea, consummatis operibus et finitis laboribus, per contemptationem pariter cum proximo beatificanda est in Deum. Amor ergo proximi et temporalis est, quantum pertinet ad exhibitionem operis; et aeternus, quantum pertinet ad effectum dilectionis. Primum praeceptum secundae tabulae ad patrem pertinet hominem, sicut primum primae ad Patrem Deum, utrobique paternitas praeponitur, utrobique principii dignitate honoratur, quia secundum quemdam modum sic habemus principium nascendi per generationem a patre homine, sicut principium existendi [0012D] per conditionem accepimus a Deo Patre. Et paternitas hominis sacramentum est et imago divinae paternitatis. Ut discat cor humanum in eo principio quod videt, quid debeat illi principio a quo est et quod non videt. Sic ergo dictum est: *Honora patrem tuum et matrem tuam, ut bene sit tibi, et sis longaevus super terram [n: (Deut. V)]*. Sicut superius dictum est in primo praecepto primae tabulae, ita et hic non totum ad praeceptionem pertinet quod positum est. Sed ibi quod praeter praeceptum erat, praemissum est, hic subjunctum est: *Audi, Israel, Deus tuus, Deus unus,* hoc totum ante praeceptum praemittitur, ipsum praeceptum postea subinfertur: *Ipsum adorabis, et ei soli servies.* Hic praeceptum praecedit, *honora patrem tuum et matrem tuam,* [0013A] deinde subjungitur, *ut bene sit tibi, et sis longaevus super terram.* Quid est ergo quod ibi ante praeceptum causa praecepti subinfertur, nisi quia Deus diligendus est propter seipsum, et homo propter Deum? Nam et amor parentum si ad solam carnem respicit, spirituale praemium non acquirit. Ex Deo igitur prius in nobis est propter quod postea diligendus est a nobis, quia ejus gratia nostra dilectio praevenitur, et nostra dilectio per ejus gratiam excitata subsequitur. In patribus autem carnis nostrae, si ad id solum beneficium nostra dilectio tenditur, quo carnaliter ab illis nostrum meritum praevenitur, quia ultra carnis affectum et supra carnis intuitum non proficit, ad perfectionem praemii spiritualis non pertingit. Ergo propter vitam aeternitatis diligendus est [0013B] auctor vitae temporalis, ut scilicet non ob hoc diligatur quia hanc ab illo, imo per illum vitam accepimus, sed quia per illum vitam intraturi sumus. Bene ergo cum dictum esset: *Honora patrem tuum,* subjuncta est causa, *ut bene sit tibi, et sis longaevus super terram,* scilicet viventium, quia hoc diligere debemus in auctore vitae hujus, quod ab illo per hanc vitam ad vitam futuram initiati sumus. Et pulchre honoranti principium suum longaevitas promittitur, quia Deo per dilectionem adhaerere, aeternitatem promeretur. Sane quantum spectat ad sensum litterae, duobus modis parentes nostros honorare debemus, et obediendo eis videlicet in omnibus, his exceptis in quibus Dei Patris dilectio non offenditur, et eos (quantum nostra facultas suppetit) adjuvando. Sed [0013C] et de patribus spiritualibus, id est praelatis nostris, idipsum intelligere nihil impedit, quibus obedientiam debemus quantum nostra habet possibilitas, et auxilium, imo servitium quantum suppetit facultas.

Secundum praeceptum est: *Non occides [n: (Deut. V)]*. Convenienter sane cui in praecedenti mandato vitae longaevitas promittitur, hic ne alienam vitam exstinguat prohibetur, ut hoc ex charitate Dei sit, quod principium suum honorans ad vitam quae finem nescit inhiat: hoc vero ex charitate proximi, quod ad vitae alienae finem nullo crudelitatis odio se relaxat.

Deinde sequitur tertium praeceptum: *Non maechaberis* [0013D] [n: (ibid.)]: et quartum: *Non furtum facies [n: (ibid.)]*. *Non maechaberis,* hoc pertinet ad vitam propriam: *Non furtum facies,* hoc pertinet ad vitam alienam. Supra enim jussus est et suam et alterius vitam conservare; hic jubetur et suam et alterius vitam non laedere. Justum est enim ut in via vitae corruptionem caveat, qui in patria vitam incorruptam exspectat, et qui vitam proximi per apertam violentiam non opprimit, etiam per fraudem occultam in iis quae ad usum vivendi data sunt ei non noceat. Et non solum ipse per se non noceat, sed neque nocentibus et nocere volentibus sua auctoritate vel attestatione fiduciam aut firmamentum praestare praesumat. Hoc enim sequenti mandato prohibetur [0014A] cum dicitur: *Non falsum testimonium dices [n: (ibid.)]*. Et quia ab opere laesionis diu se cohibere non potest, qui mentem suam ab intentione et voluntate laedendi non cohibet, sequitur et dicit: *Non concupisces uxorem proximi tui: nec concupisces rem proximi tui [n: (ibid.)]*. Ut non moecheris, non concupiscas uxorem proximi tui; ut furtum non facias, non concupiscas rem proximi tui. Haec sunt decem praecepta, quae primae perfectionis viam et semitam pandunt directionis. Prima enim perfectio per bonam operationem hominem in semetipso dirigit. Secunda per charitatem proximi in latum expandit. Tertia per charitatem Dei in altum extollit. Quia denarius primae perfectionis lineam porrigit, centenarius secundae expandit latitudinem: millenarius [0014B] in altum summam tollit perfectionem.

## CAP. III.-- *De ordine praeceptorum Dei.*

Ordinem autem ipsorum praeceptorum Dei sine consideratione transire non oportet. Nam si ordo vivendi est, utique et ordo praecipiendi. Primum ergo attende quod dicatur tibi, *ut adores Deum tuum, et servias illi,* hoc est primum praeceptum. In adoratione agnosce fidem, in servitute intellige bonam operationem. Post haec secundum praeceptum sequitur: *Ut nomem Dei tui in vanum non assumas,* quatenus verbum veritatis in ore tuo sit propter veritatem, ut post fidem cordis sequatur confessio oris. Primum devotio ad bonam conscientiam, postea exemplum operis ad bonam famam, novissime verbum praedicationis ad doctrinam. Deinde sequitur [0014C] tertium praeceptum, et dicitur tibi, *ut Sabbatum observes,* hoc est mentis quietem custodias, ut non perturberis ex adversis foris occurrentibus pro veritate. Sed discas esse pacificus etiam inter illos qui pacem oderunt, praedices veritatem, et non omittas charitatem. Haec sunt tria praecepta primae tabulae, de iis quae pertinent ad Deum. Postquam sequitur secunda tabula de iis quae spectant ad proximum. Primum ergo praeceptum secundae tabulae est, in quo tibi praecipitur, *ut honores principium tuum, ut vitam longaevam habere possis,* quoniam qui non honorat eum a quo est, dignus est ut retinere non possit id quod est. Secundum: *Non occides,* debito subsequitur ordine, quia si observando primum hujus tabulae [0014D] praeceptum, vis esse *longaevus super terram,* rationi et dictamini naturae consonum est ut occidas neminem, nec videlicet alii cuipiam quod tibi factum nolis, facias. Cui etiam tertium, quartum et quintum concordant, nam sicut tibi non solum vitam vis esse salvam, sed et conjugem, et rem, et famam, vis habere inviolatam, ita decet *ut non moecheris, non furtum facias, non falsum testimonium dicas,* quo postremo proximo in tribus nocere possis, in vita, re et fama. Porro quia ad justificationem non satis est formidine poenae cohibere ab illicitis manum, sed necesse est ut Dei et virtutis amore cohibeamus et mente, bene subduntur duo reliqua, ut neque uxorem neque rem concupiscas proximi.

## CAP. IV.-- *De substantia dilectionis et charitate ordinata.*

[0015A]

Quotidianum de dilectione sermonem serimus, ne forte non animadvertentibus nobis scintillet in cordibus nostris et exardescat ignis flammam faciens, aut totum consumens aut purgans totum. Ex eo namque totum est quod bonum est, et totum quod malum est ex eo est. Unus fons dilectionis intus saliens duos rivos effundit. Alter est amor mundi, cupiditas: alter est amor Dei, charitas. Medium quippe est cor hominis unde fons amoris erumpit, et cum per appetitum ad exteriora ducitur, cupiditas dicitur: cum vero desiderium suum ad interiora dirigit, charitas nominatur. Ergo duo sunt rivi qui de fonte dilectionis emanant, cupiditas et [0015B] charitas. Et omnium malorum radix cupiditas, et omnium bonorum radix charitas. Ex eo igitur totum est quod bonum est, et totum quod malum, ex eo est. Quidquid ergo illud est, magnum est quod in nobis est, et ex eo totum est, quod inest nobis, ex hoc autem amor est. Quid est amor, et quantum? quid est amor, aut unde est amor? Et sermo Dei de amore loquitur. Nunquid hoc negotium non potius illorum est qui amorem, qui pudicitiam prostituere consueverunt? Ecce quam multi qui ejus mysteria volentes suscipiunt, quam pauci qui ejus verba in medium proferre non erubescunt. Quid igitur nos facimus? Forsitan multa improbitate frontem fractam habemus, qui non verecundemur amorem dictatum formare, quem et impudici aliquando [0015C] non possunt sine verecundia in verbis exprimere. Sed aliud est investigare vitium ut eradicetur, aliud exhortari ad vitium, ut virtus et veritas non ametur. Nos igitur investigamus et quaerimus ut sciamus, et scientes caveamus: quod illi investigant ut sciant, sed sciant ut faciant, quid illud in nobis sit quod desideria nostra sic multifariam dividit, et cor nostrum in diversa deducit. Invenimus autem hoc aliud non esse praeter amorem, qui, cum sit motus cordis, secundum naturam singularis et unicus, secundum actionem autem divisus cum se inordinate movet, id est, ad ea quae non debet, cupiditas dicitur, cum vero ordinatus est, charitas appellatur. Ipsum ergo hunc cordis motum quem amorem [0015D] appellamus, qua definitione signare poterimus? Expedit nobis propius intueri eum, ne lateat aliquatenus, et non sciatur, proptereaque nec caveatur cum malus est, nec appetatur aut inveniatur cum bonus, de quo et cum malus est tanta mala veniunt, et cum bonus est tanta bona procedunt. Ipsum igitur quomodo diffinimus, investigemus, consideremus, quia occultum est quod quaeritur, quantoque interius collocatum est, tanto magis in utraque parte cordi dominatur. Igitur videtur amor, et amor est dilectio cordis alicujus ad aliquid propter aliquid: desiderium in appetendo, et in perfruendo gaudium: [0016A] per desiderium currens, requiescens per gaudium. Hic bonum est, et hic malum est tuum, cor humanum, quia nec aliunde bonum es si bonum es, nec aliunde malum es si malum es: nisi quod, vel male, vel bene amas, quod bonum est. Nam omne quod est, bonum est; sed cum id, quod bonum est, male amatur, illud bonum est, et hoc malum est. Igitur nec qui amat malum est: nec quod amat malum est: nec amor quo amat malum est, sed quod male amat, et hoc omne malum est. Ordinate ergo charitatem, et jam malum nullum est. Magnam rem commendare volumus, si tamen valemus, quod volumus. Omnipotens Deus, qui nullo indiget, quia ipse summum et verum bonum est, qui nec de alieno accipere potest quo crescat, quoniam ex ipso [0016B] sunt omnia, nec de suo amittere, quo decidat, quoniam in ipso immutabiliter consistunt universa: ipse rationalem spiritum creavit sola charitate, nulla necessitate, ut eum suae beatitudinis participem faceret. Porro ut idem esset aptus tanta beatitudine perfrui, fecit in eo dilectionem, spirituale palatum, quoddam significans ad gustum dulcedinis internae: quatenus per ipsam videlicet dilectionem suae felicitatis jucunditatem saperet, eique infatigabili desiderio cohaereret. Per dilectionem ergo copulavit sibi Deus creaturam rationalem, ut ei semper inhaerendo, ipsum quo beatificanda erat bonum, et ex ipso quodammodo per affectum sugeret, et de ipso per desiderium biberet, et in ipso per gaudium possideret. Suge, o apicula, suge. Suge et bibe dulcoris [0016C] tui inenarrabilem suavitatem. Immergere, et replere, quia ille deficere nescit, si tu non incipias fastidire, adhaere ergo et inhaere, sume et fruere. Si sempiternus gustus fuerit, sempiterna quoque beatitudo erit. Non jam pudeat nos neque poenieat de amore fecisse verbum. Non poeniteat ubi tanta utilitas: non pudeat ubi talis honestas. Igitur per amorem sociata est Factori suo creatura rationalis: solumque est dilectionis vinculum quod ligat utrosque in idipsum, et tanto felicius quanto fortius. Propter quod etiam, ut indivisa societas, et concordia perfecta utrobique haberetur, germinatus est nexus in charitatem Dei, et proximi, ut per charitatem Dei omnes uni cohaererent, per charitatem [0016D] proximi omnes ad invicem unum fierent, ut quod de illo uno cui omnes inhaerebant, quisque in semetipso non caperet, plenius atque perfectius per charitatem proximi in altero possideret, et bonum omnium fieret totum singulorum. Ordinate ergo charitatem. Quid est ordinate charitatem? Si desiderium est amor, bene currat: si gaudium est, bene quiescat. Est enim amor (sicut dictum est) dilectio cordis alicujus ad aliquid propter aliquid: desiderium in appetendo, et in perfruendo gaudium: per desiderium currens, et requiescens per gaudium: currens ad illud, requiescens in illo. Ad quid, aut in quo? [0017A] Audite, si forte explicare possimus, quo currere debeat amor noster: aut in quo requiescere. Tria quaedam sunt, quae amari bene aut male possunt, id est Deus, proximus, et mundus. Deus supra nos est: proximus juxta nos est: mundus subtus nos est. Ordinate ergo charitatem. Si currit, bene currat: si requiescit, bene requiescat. Desiderium currit: gaudium requiescit. Propter quod gaudium uniforme est, quia semper in uno est: nec vicissitudine variari potest. Desiderium autem mutabilitatem suscipit, et idcirco non se continet in uno, sed varias species repraesentat. Omnis namque cursus aut de illo est, aut cum illo, aut in illo ad quod est. Quomodo ergo currere debet desiderium nostrum? Tria sunt: Deus, proximus, et mundus. Tria Deus, [0017B] duo proximus, et unum mundus habeat in cursu desiderii nostri. Et est in desiderio ordinata charitas. Amor namque per desiderium, et de Deo, et cum Deo, et in Deum ordinate currere potest. De Deo currit quando de ipso accipit unde eum diligit. Cum Deo currit, quando ejus voluntati in nullo contradicit. In Deum currit, quando in ipso requiescere appetit. Haec sunt tria, quae ad Deum pertinent. Duo sunt proximi. Potest enim desiderium de proximo currere, sed in proximum non potest. De proximo, ut de ejus salute, et profectu gaudeat. [0018A] Cum proximo, ut eum in via Dei et comitem itineris, et socium perventionis habere concupiscat. Sed in proximum non potest, ut in homine spem et fiduciam suam constituat. Haec sunt duo, quae ad proximum pertinent, id est, de ipso, cum ipso, non in ipsum. Unum est mundi, de ipso currere: non cum ipso, aut in ipsum. De mundo desiderium currit, quando inspecto foris Dei opere per admirationem et laudem, ardentius intus ad ipsum se convertit. Cum mundo curreret, si se pro mutabilitate temporalium, sive dejiciendo in adversis, sive elevando in prosperis, huic saeculo se conformaret. In mundum curreret, si in ejus delectationibus semper requiescere vellet. Ordinate ergo charitatem: ut desiderium currat de Deo, cum Deo, in Deum; de proximo, [0018B] cum proximo, non in proximum; de mundo, nec cum mundo, nec in mundum. Et in solo Deo requiescat per gaudium, quia, si gaudium est, amor bene quiescat; si desiderium est, amor bene currat. Est enim amor, sicut dictum est, dilectio cordis alicujus ad aliquid propter aliquid: desiderium in appetendo, et in perfruendo gaudium, currens ad aliud, requiescens in illo. Haec est ordinata charitas, et praeter ipsam omne quod agitur non ordinata charitas est, sed inordinata cupiditas.

english:
## Of which these are the headings:

## CHAP. I.

*On the three precepts of the former tablet.* --CHAP. II. *On the seven precepts of the latter tablet.* --CHAP. III. *On the order of the precepts of God.* --CHAP. IV. *On the substance of love, and on ordered charity.*

## CHAP. I.-- *On the three precepts of the former tablet.*

[0009A]

*Hear, O Israel: thy God, God is one; him shalt thou adore, and him alone shalt thou serve [n: (Deut. VI)]*. Not the whole of what is said belongs to the precept, because before the precept the mind of the hearer is prepared for obedience by admonition. *Hear, O Israel.* Here mark obedience. *Thy God,* here mark grace. *God is one,* here doctrine; as though it were said: Show obedience, understand grace, acknowledge truth. That you hear — this is the obedience which is required of you. That he is your God is the grace of the one who goes before. That God is one is the truth by which you are illumined and perfected. Hear your God, who has already shown mercy to you, and yet has not yet received service from you, so that you may know that from him is both — namely, both that he requires of you the work of virtue, and that he [0009B] promises you the reward of recompense. *Hear, O Israel,* that is, hearken, acquiesce. For every virtue begins from obedience, just as every vice proceeds from disobedience. For in vain would grace be given to the disobedient, or doctrine to the stubborn, or a precept to one who does not understand. Therefore first *hear, O Israel,* that you may be obedient; *thy God,* that you may be devout; *God is one,* that you may acknowledge the truth. Then follows the precept: *Him shalt thou adore,* this pertains to faith. *And him alone shalt thou serve,* this pertains to work. For faith working through love makes the perfect man, because neither work without faith, nor faith — for which there is time enough — is acceptable without work. Therefore adore by believing rightly, serve by working well. But it may be asked whether what he said, *him alone,* is to be referred [0009C] to both, so that it be said, Him alone shalt thou adore and him alone shalt thou serve? But how will this be able to stand, since we often read in the Old Testament that holy men adored not only [0010A] angels, but even men, and yet we nowhere find them reproved on that account? And in the New Testament the Apostle indeed most earnestly exhorts even the faithful to serve their superiors and prelates. It must therefore be known that men are adored in one way, and God is commanded to be adored in another way: for by ancient usage any superiors whatever were said to be adored by their inferiors, when reverence was shown to them by these, whether in the bending of the knees or in the inclination of the head. But to adore God is to lay down the whole mind beneath him through humility and devotion, and to believe him the beginning and end of all good. That we owe this to him alone, there is no one of sound mind who would doubt. Whence he himself also testifies concerning himself through the prophet, saying: *My glory I will not give to another: [0010B] nor my praise to graven images [n: (Isa. XLII)]*. But concerning service, the same thing can fittingly be understood, since undoubtedly every man is most rightly said to serve God alone who both, in accordance with God, humbly subjects himself to a superior man, and, where the cause of God is assailed, confidently gainsays it; who carefully takes heed lest in his service he either do anything against God for fear of man, or set the gain of earthly recompense before the heavenly reward in his intention. But in the Greek the meaning is expressed more plainly. For the Greek diction distinguishes divine service from human by its own word, which the Latin tongue does not have: for there the service of God is called *latria,* and human service *dulia.* And on this account those were called idolaters who rendered to idols the service which they owed to God. But the Latin tongue embraces both [0010C] services under the same name, and therefore the signification has become more obscure when it is said, *Him alone shalt thou serve,* which in the Greek is not [0011A] ambiguous. But since this precept pertains to the Father, why is it said, *Him alone shalt thou serve,* as though one ought not to serve also the Son and the Holy Spirit? But what is said, *alone,* does not exclude the communion of the Son and of the Holy Spirit: but whatever is not God. Now the Father, and the Son, and the Holy Spirit is one God, and he alone is to be adored, and to him alone, and to no other, is service to be rendered — namely, with that service which is owed to him alone. For also in the Gospel, when it is said, *No one knows the Father, but the Son [n: (Matth. XV)]*, etc., the Holy Spirit is surely not excluded from the knowledge of the Father, since he too searches the deep things of God, as the Apostle testifies [n: (I Cor. II)]. But it is a manner of speaking of this kind, so that it is said, no one but he — namely, no one who is not that which he is.

[0011B]These things having been passed over for brevity's sake, let us pass on to the discussing of the following commandment, which is this: *Thou shalt not take the name of thy God in vain [n: (Exod. XX)]*. This, according to the simple sense of the letter, ought to be understood thus: that a man take not the name of God in vain, that is, either for confirming a lie or for venerating an idol — namely, that he neither honor idols with the divine name, nor associate the name of God with falsehood. But mystically, to take the name of God in vain is to reckon the Son of God, made visible through his humanity, to be a creature. For he takes the name of God in vain who believes that the eternal Son of God began in time. For the Son is called the name of the Father, because in the Son, and through the Son, the invisible Father is made manifest — not only when through him the world was made, but [0011C] also when through him man was redeemed. Surely those who confess the Son of God made man in no way take the name of God in vain, because him whom they believe to be man through that which he assumed in time, they acknowledge to be true God through that which he was from eternity. It can still be understood in another way, what was said: *Thou shalt not take the name of thy God in vain.* For they take the name of God in vain who despise the Son of God, sent to them and incarnate for their salvation. What then is it to say, *Thou shalt not take the name of thy God in vain,* except: As you venerate and adore him because you were made by him, so adore him and venerate him because you were redeemed by him, who conferred upon you no less when he redeemed than when he created? To the same sense pertains [0011D] what the Son himself says in the Gospel to the disciples, and through the disciples to all who believe in him: *You believe in God, believe also in me [n: (Joan. XIV)]*: admonishing us indeed with a modest suggestion (as befitted the merciful one), that we may understand that he is to be adored by us not only in his divinity, by which he created, but also in his humanity, by which he redeemed.

The third precept is: *Observe the day of the Sabbath [n: (Deut. V)]*. Scripture seems to commemorate four Sabbaths. The first, that in which God is said to have rested, his works being finished. The second, that which is commanded to the children of Israel to be kept carnally. The third, that which is enjoined upon the people of God to be observed spiritually. The fourth, that which in the promise [0012A] God pledges to those who love him, a Sabbath for a Sabbath. There are therefore two Sabbaths outwardly, one of God and one of man; and two inwardly, one of God and one of man. The Sabbath of God, that in which outwardly he is said to have ceased from work, is the sacrament of that inner Sabbath of his, in which his eternal immortality and immortal eternity, enjoying a perpetual and unshaken blessedness, is never wearied by any labor. The Sabbath of man, which is enjoined upon him to be observed outwardly and visibly, is the sacrament of the inner Sabbath, where the holy mind, resting through a good conscience from the servitude of sin, is gladdened in the joy of the Holy Spirit. Whoever in the present life shall so keep this Sabbath as to consent to no evils, shall come in the life to come to that inner and eternal [0012B] Sabbath of God, where he shall feel no evils, as it is said: *And there shall be a Sabbath for a Sabbath, a month for a month.* And so this precept seems to be referred specially to the person of the Holy Spirit, when it is said: *Observe the Sabbath,* namely, that in the present we may receive him and keep him within us unto the joy of a good conscience, so that in the future we may deserve to receive and possess him unto the joy of eternal life. These, then, are the three precepts of the first tablet, in which especially the love of God is commended, and the whole Trinity, one God, is enjoined to be equally adored and worshiped.

## CHAP. II.-- *On the seven commandments of the second tablet.*

The second tablet contained seven others, which instruct man in the love of his neighbor. And therefore [0012C] they are distinguished by the number seven: because in the present life only — which turns in seven days — our charity is exercised toward the neighbor in works of piety; afterward, works being consummated and labors ended, it is to be beatified in God, together with the neighbor alike, through contemplation. The love of neighbor, therefore, is both temporal, as far as pertains to the performance of the work, and eternal, as far as pertains to the effect of love. The first precept of the second tablet pertains to the human father, as the first of the first tablet to God the Father; in both, fatherhood is set first; in both, it is honored with the dignity of a beginning, because in a certain manner we have the beginning of our being born, through generation, from the human father, just as we received the beginning of our existing, [0012D] through creation, from God the Father. And the fatherhood of man is a sacrament and an image of the divine fatherhood. So that the human heart may learn, in the beginning which it sees, what it owes to that beginning from which it is and which it does not see. So then it was said: *Honor thy father and thy mother, that it may be well with thee, and that thou mayst be long-lived upon the earth [n: (Deut. V)]*. As was said above concerning the first precept of the first tablet, so here too not the whole of what is set down pertains to the precept. But there, what was beside the precept was placed before; here it is placed after: *Hear, O Israel, thy God, God is one,* — this whole is set before the precept, the precept itself being brought in afterward: *Him shalt thou adore, and him alone shalt thou serve.* Here the precept precedes, *Honor thy father and thy mother,* [0013A] then is subjoined, *that it may be well with thee, and that thou mayst be long-lived upon the earth.* What then is it that there, before the precept, the ground of the precept is brought in, except that God is to be loved for his own sake, and man for the sake of God? For the love of parents also, if it looks to the flesh alone, does not acquire a spiritual reward. From God, therefore, there is first in us that for the sake of which he is afterward to be loved by us, because our love is anticipated by his grace, and our love, aroused by his grace, follows after. But in the case of the fathers of our flesh, if our love is directed only to that benefit by which our merit is carnally anticipated by them, then, because it advances not beyond the affection of the flesh and above the regard of the flesh, it does not attain to the perfection of a spiritual reward. Therefore for the sake of the life of eternity is the author of temporal life to be loved, [0013B] namely, that he be loved not because we received this life from him, or rather through him, but because through him we are about to enter into life. Well, therefore, when it had been said, *Honor thy father,* the ground was subjoined, *that it may be well with thee, and that thou mayst be long-lived upon the earth,* namely, of the living, because we ought to love this in the author of this life, that by him, through this life, we have been initiated unto the life to come. And beautifully is length of life promised to him who honors his own beginning, because to cleave to God through love merits eternity. Surely, as far as regards the sense of the letter, we ought to honor our parents in two ways: namely, both by obeying them in all things — those excepted in which the love of God the Father is not offended — and by helping them, as far as our means suffice. But [0013C] nothing hinders us from understanding the same thing also of our spiritual fathers, that is, our prelates, to whom we owe obedience as far as our possibility has it, and help — nay, service — as far as our means suffice.

The second precept is: *Thou shalt not kill [n: (Deut. V)]*. Fittingly indeed, he to whom in the preceding commandment length of life is promised, here is forbidden to extinguish another's life; so that this is of the love of God — that, honoring his own beginning, he gapes after the life that knows no end; but this of the love of neighbor — that he loosens himself to the ending of another's life by no hatred of cruelty.

Then follows the third precept: *Thou shalt not commit adultery* [0013D] [n: (ibid.)]: and the fourth: *Thou shalt not commit theft [n: (ibid.)]*. *Thou shalt not commit adultery,* this pertains to one's own life: *Thou shalt not commit theft,* this pertains to another's life. For above he was commanded to preserve both his own and another's life; here he is commanded not to harm both his own and another's life. For it is just that he beware of corruption in the way of life who awaits an incorrupt life in the fatherland, and that he who does not oppress his neighbor's life by open violence should not harm him even by hidden fraud in those things which are given for the use of living. And let him not only not harm of himself, but let him not presume to furnish confidence or support, by his authority or attestation, to those who harm and who wish to harm. For this is forbidden by the following commandment, [0014A] when it is said: *Thou shalt not bear false witness [n: (ibid.)]*. And because he cannot long restrain himself from the work of harming who does not restrain his mind from the intention and the will of harming, it follows and says: *Thou shalt not covet thy neighbor's wife: neither shalt thou covet thy neighbor's goods [n: (ibid.)]*. That you commit not adultery, covet not your neighbor's wife; that you commit not theft, covet not your neighbor's goods. These are the ten precepts, which open the way of the first perfection and the path of direction. For the first perfection directs man in himself through good working. The second expands him in breadth through the charity of neighbor. The third lifts him on high through the charity of God. For the number ten sets forth the line of the first perfection, the number a hundred expands the breadth of the second: the number a thousand [0014B] raises on high the summit of perfection.

## CHAP. III.-- *On the order of the precepts of God.*

But it is not fitting to pass over without consideration the order of these precepts of God themselves. For if there is an order of living, there is surely also an order of commanding. First, therefore, attend to what is said to you, *that you adore your God, and serve him,* — this is the first precept. In adoration acknowledge faith, in service understand good working. After these the second precept follows: *That you take not the name of your God in vain,* so that the word of truth may be in your mouth for the sake of truth, that after the faith of the heart may follow the confession of the mouth. First, devotion unto a good conscience; then, the example of work unto a good repute; last, the word of preaching unto doctrine. Then follows [0014C] the third precept, and it is said to you, *that you observe the Sabbath,* that is, that you keep the quiet of the mind, so that you be not disturbed by the adversities that meet you from without on account of the truth. But that you may learn to be peaceable even among those who hate peace, that you may preach the truth, and not omit charity. These are the three precepts of the first tablet, concerning those things which pertain to God. After which follows the second tablet, concerning those things which regard the neighbor. The first precept, therefore, of the second tablet is that in which it is enjoined upon you, *that you honor your beginning, that you may be able to have a long life,* since he who does not honor him from whom he is, is worthy that he should not be able to retain that which he is. The second, *Thou shalt not kill,* follows in due order, because if, by observing the first precept of this tablet, [0014D] you wish to be *long-lived upon the earth,* it is consonant with reason and with the dictate of nature that you kill no one, nor, namely, do to any other what you would not wish done to yourself. With which the third, fourth, and fifth also agree; for as you wish not only your life to be safe, but also wish to have your spouse, and your property, and your repute inviolate, so it is fitting *that you commit not adultery, commit not theft, bear not false witness,* by which last you might harm your neighbor in three things: in life, in property, and in repute. Furthermore, because for justification it is not enough to restrain the hand from unlawful things through the dread of punishment, but it is necessary that we restrain ourselves also in mind, by the love of God and of virtue, the two remaining are well subjoined: that you covet neither the wife nor the property of your neighbor.

## CHAP. IV.-- *On the substance of love, and on ordered charity.*

[0015A]

We daily sow a discourse on love, lest perchance, we not marking it, the fire spark in our hearts and blaze up, making a flame — either consuming the whole, or purging the whole. For from it is everything that is good, and everything that is evil is from it. One fount of love, springing up within, pours forth two streams. The one is love of the world, cupidity: the other is love of God, charity. For the heart of man is the midpoint, whence the fount of love breaks forth; and when through appetite it is led to outward things, it is called cupidity: but when it directs its desire to inward things, it is named charity. Therefore there are two streams that flow from the fount of love, cupidity and [0015B] charity. And cupidity is the root of all evils, and charity the root of all goods. From it, therefore, is everything that is good, and everything that is evil is from it. Whatever, then, that is, it is a great thing which is in us, and from it is the whole that is within us; and this is love. What is love, and how great? what is love, or whence is love? And the word of God speaks of love. Is this business not rather that of those who are wont to prostitute love, who are wont to prostitute chastity? Behold how many there are who willingly take up its mysteries, how few who do not blush to bring its words into the open. What, then, do we do? Perhaps we have a brow broken with much shamelessness, we who are not ashamed to fashion love into a discourse, which even the unchaste sometimes [0015C] cannot express in words without shame. But it is one thing to investigate a vice that it may be rooted out, another to exhort to a vice, so that virtue and truth be not loved. We, therefore, investigate and seek that we may know, and knowing may beware — a thing which they too investigate that they may know, but know that they may do — namely, what that is in us which so manifoldly divides our desires, and leads our heart into diverse things. But we find that this is nothing other than love, which, since it is a motion of the heart, according to its nature single and one, but according to its action divided — when it moves itself inordinately, that is, toward the things it ought not, it is called cupidity; but when it is ordered, it is called charity. This very motion of the heart, then, which we call [0015D] love, by what definition shall we be able to mark it? It is expedient for us to look upon it more closely, lest it lie hidden in any degree and be not known, and therefore be neither guarded against when it is evil, nor sought or found when it is good — this, from which, both when it is evil so great evils come, and when it is good so great goods proceed. How, then, we may define it, let us investigate and consider, because what is sought is hidden, and the more inwardly it is placed, the more it holds mastery over the heart on either side. Therefore love appears, and love is the loving of someone's heart toward something for the sake of something: a desire in seeking, and a joy in enjoying: [0016A] running through desire, resting through joy. Here is your good, and here is your evil, O human heart, because you are good from no other source if you are good, nor evil from any other source if you are evil, except that you love, either ill or well, that which is good. For everything that is, is good; but when that which is good is loved ill, that is good, and this is evil. Therefore neither is he who loves evil, nor is that which he loves evil, nor is the love by which he loves evil, but that he loves ill — and this alone is evil. Order your charity, then, and there is no longer any evil. We wish to commend a great matter, if only we are strong enough for what we wish. Almighty God, who needs nothing, because he himself is the highest and true good, who can neither receive from another anything by which he might grow, since from him [0016B] are all things, nor lose anything of his own by which he might fall away, since in him all things immutably subsist — he created the rational spirit by charity alone, by no necessity, that he might make it a partaker of his blessedness. Furthermore, that the same might be fit to enjoy so great a blessedness, he made love in it — a spiritual palate, in a certain manner rendering it sensible to the taste of the inward sweetness: so that through this love, namely, it might savor the gladness of its own happiness, and might cleave to him with untiring desire. Through love, therefore, God joined the rational creature to himself, so that, ever cleaving to him, it might, in a certain manner, by affection suck from him the good by which it was to be beatified, and drink of him by desire, and possess it in him by joy. Suck, O little bee, suck. Suck and drink the ineffable pleasantness of your [0016C] sweetness. Plunge in, and be filled, because he knows not how to fail, if you do not begin to loathe; cleave, then, and cling; take and enjoy. If the taste be everlasting, everlasting also will be the blessedness. Let it no longer shame us nor grieve us to have made a discourse on love. Let it not grieve us where there is so great profit: let it not shame us where there is such honor. Therefore by love is the rational creature united to its Maker: and it is the bond of love alone that binds them both into the selfsame, and the more happily the more strongly. For which reason also, that an undivided fellowship and a perfect concord might be had on both sides, the bond budded forth into the charity of God and of neighbor, so that through the charity of God all might cleave to the One, through the charity [0016D] of neighbor all might become one toward one another; so that what each, of that One to whom all cleaved, could not contain in himself, he might more fully and more perfectly possess in another through the charity of neighbor; and the good of all might become the whole of each. Order your charity, then. What is it to order charity? If love is desire, let it run well: if it is joy, let it rest well. For love (as has been said) is the loving of someone's heart toward something for the sake of something: a desire in seeking, and a joy in enjoying: running through desire, and resting through joy: running to that, resting in that. To what, or in what? [0017A] Hear, if perchance we may be able to explain whither our love ought to run, or in what to rest. There are three things which can be loved well or ill, that is, God, the neighbor, and the world. God is above us: the neighbor is beside us: the world is beneath us. Order your charity, then. If it runs, let it run well: if it rests, let it rest well. Desire runs: joy rests. Wherefore joy is uniform, because it is always in one thing: nor can it be varied by change. But desire admits of changeableness, and therefore does not contain itself in one thing, but represents various forms. For every course is either from that, or with that, or in that, toward which it is. How, then, ought our desire to run? There are three: God, the neighbor, and the world. Let God have three, [0017B] the neighbor two, and the world one, in the course of our desire. And so in desire there is ordered charity. For love, through desire, can run in due order both from God, and with God, and into God. It runs from God when it receives from him that whence it loves him. It runs with God when it contradicts his will in nothing. It runs into God when it seeks to rest in him. These are the three which pertain to God. Two are the neighbor's. For desire can run from the neighbor, but into the neighbor it cannot. From the neighbor, that it may rejoice in his salvation and advancement. [0018A] With the neighbor, that it may desire to have him, in the way of God, both a companion of the journey and a partner in the arrival. But into the neighbor it cannot, so as to place its hope and trust in a man. These are the two which pertain to the neighbor, that is, from him, with him, not into him. One is the world's, to run from it: not with it, or into it. Desire runs from the world when, the work of God being beheld without, through wonder and praise it turns itself the more ardently within toward him. It would run with the world if, according to the changeableness of temporal things — whether casting itself down in adversities, or lifting itself up in prosperity — it conformed itself to this age. It would run into the world if it wished ever to rest in its delights. Order your charity, then: that desire may run from God, with God, into God; from the neighbor, [0018B] with the neighbor, not into the neighbor; from the world, neither with the world, nor into the world. And let it rest in God alone through joy, because, if it is joy, let love rest well; if it is desire, let love run well. For love, as has been said, is the loving of someone's heart toward something for the sake of something: a desire in seeking, and a joy in enjoying, running toward another, resting in that. This is ordered charity, and besides it, everything that is done is not ordered charity, but inordinate cupidity.


site: migne

title: Exhortatio ad monachos

author: Anonymous

languages: en la

source_edition: Migne, Patrologia Latina, vol. 18, coll. 71A–78A

source_text:
## Exhortatio ad monachos

[0071A]Et si quid gloriari in Christo licet, hujusmodi principiis initiati, ut sit inchoatio vestra perfectio, et ad veram vivendi frugem gradus interpositos praevolantes, apice ipsius culminis occupato, disciplinae summam teneatis, ut in votis habere debeat, et imitari quisque vos potius quam posse credat institui: mihi tamen hujus licentiam praerogativae paternus ascripsit affectus, et amplectenda mihi vestrae expostulationis exactio. Qui dum me auditis, non solum libenter, sed etiam avide impudentem me vestro amore fecistis. Praecedentes duco, et ultra mensuram meae possibilitatis extensus quos sequi cupio, ducere compellor. Pergam igitur per tramitem vitae vestrae, ut quasi qui primis litterarum imbuatur elementis depictis, adumbratas praefigurationibus [0071B] notas stylo imitatore calcabo, accedentibus ad sperata beati instituti praemia, quae sequenda sunt. Primum abstinentiae cura, jejunii, patientiae, orandi assiduitas et legendi, vel si quis adhuc litterarum expers sit, audiendi sit desiderium cum cupiditate discendi. Haec enim sunt prima quasi lactentium cunabulorum in Dei agnitione crepundia, quibus homo admonitus, ortus sui divini tramitis ingredi viam velle incipiat, dum posse consuescat. Et quidem ista tradens, non de vulgi promiscua fide loquor, quod omnipotentis Dei tantum insinuata confessio, et innocentiae singularis instillata doctrina, venia sola efficit esse contentum. Quamquam Dominus noster, sicut legimus [n: (Rom. VII, 6)], omnes velit salvos fieri et ad agnitionem veritatis venire, [0071C] tamen quia praeeminentis gratiae cuncti capaces asse non possunt: Non enim [n: (Genes. XXI; Galat. IV)] omnes, qui ex Israel sunt, Israelitae sunt (nam et Ismael a consortio fraternae haereditatis excluditur, et compugnantes Jacob et Esau, unius uteri claustra ruperunt), vel contenti puteo aquae vivae, nos [0072A] in holocaustum nostri, hostiam voluntariae oblationis aptemus, desiderantes escas et parantes, ac primatibus illis ad mensuram veniae hanc sententiam largientes: *Omnis creatura Dei bona, et nihil abjiciendum, quod cum gratiarum actione percipitur [n: (I Tim. IV, 4)]*. Nos ad praemium gloriae illo labore nitentes, bonum est non manducare carnem, neque bibere vinum. Et rursus: *Omnis qui in agone contendit, ab omnibus se abstinet [n: (I Cor. IX, 25)]*. Et illi quidem, ut corruptibilem coronam accipiant, nos autem incorruptam. Abstinentia enim continentiae nutrix est, qua innupta sive nupta, facilius passibilitatis frenos patitur, si non deliciarum calcaribus incitetur, quam sic eos, qui ad summa nituntur, vel cupio, vel mando colere, ne putent in aliis crimen esse nupsisse, [0072B] scientes scriptum esse: *Bonum est nubere, melius est non nubere [n: (I Cor. VII, 37)]*. Qui hoc enim illicitum credunt, ipsi praemium sui laboris imminuunt. Illicitis enim cavere, jugum necessitatis est: permissa vincere, munus arbitrii. Malis abstinere, disciplinae merces est, bona supergredi, libertas meriti est, non finis imperii. Illud legis indultum est terminis, hoc gratiae reservatum est incrementis.

## 2.

Jejuniorum quoque non sit volentibus certa mensura, sed in quantum possibilitas valet, nisu laborantis extensa, quae praeter Dominicam semper sint solemnia, si votiva sint. His sese Moses beatissimus praeparans, affatibus Dei dignus ingessit. His praedictas per Jonam Ninivitae minas, in placidam rursus flexere sententiam. His Bethuliae populus [0072C] Assyria obsidione conclusus, et usque ad deditionem sui experta plurima virtute conterritus, ab Holophernis tumentibus minis constantis manu feminae meruit vindicari. His Mardochaeus Aman crudelem superbia, praeparato sibimet ligno acceptae poenae conversione suspendit. His Jesus Salvator [0073A] noster in carne hominis, quem assumpserat, eruditus, suadelas diaboli tentantis obtundit. Quas etsi aliter potuisset expellere, docendos tamen populos voluit hac imitatione formare. Orationibus vero ita frequenter instandum est, ut vix eas aliquod tempus interpolet. Scriptum est enim: *Orationibus instate, vigilantes in illis [n: (Matth. VII, 18)]*. Et iterum: *Quaerite, et invenietis; pulsate, et aperietur vobis [n: (Matth. VI, 19)]*. Per has amicus dormiens excitatur: et quamvis omnem familiam sopor altus obsederit, depromi tamen sibi ac porrigi panes importunus expostulator extorquet. Has, si fieri potest, sola legendi intercapedo disrumpat: cujus rei cura in canonicis ponenda est monimentis: non quod apocrypha debeamus, praesertim ignorata, damnare, sed quod ad scientiam [0073B] Dei digestam, canonis seriem putemus posse sufficere. Illa enim si consentiunt, supervacua sunt; si dissentiunt, vitanda sunt. Sine legendi studio nemo ad Dominum esse valebit intentus. Primum, quod hujusmodi opera ab aliis actibus caducae occupationis abducunt, et diversorum exemplorum insinuata cognitio, vel bonorum appetentiam, vel malorum facit esse cautelam. Neque enim alias Petrus apostolus admoneret nos, dicens: *Parati semper estote ad rationem reddendam, ad omnes poscentes vos de verbo spei vestrae, et fidei [n: (I Petr. III, 16)]*. Et Apostolus: *Non cessamus pro vobis orantes, ut impleamini agnitione ejus in omni sapientia et intellectu spirituali [n: (Coloss. I, 9)]*. Et rursus: *Verbum Christi habitet in vobis abundanter in omni sapientia [n: (Coloss. V, 16)]*. Nam et in Veteri [0073C] Testamento similem hominibus curam sacrae praeceptionis inculcavit eloquium. Sic enim David ait: *Beatus vir, qui non abiit in consilio impiorum, et in via peccatorum non stetit, et in cathedra pestilentiae non sedit. Sed in lege Domini voluntas ejus, et in lege ejus meditabitur die ac nocte [n: (Psalm. I, 1)]*. Et ad Jesum Nave Deus loquitur: *Non recedet liber iste de manibus tuis, et meditaberis in eo die ac nocte [n: (Jos. I, 8)]*. His quoque negotiis malarum cogitationum lubrica frequenter interserunt. Et quamvis ipsa sedulitas animum ad Deum praestet intentum, efficit tamen in sese mordax saeculi cura sollicitum.

## 3.

Quod si haec frequenter et importune patitur religioso labori deditus, nunquam profecto illis carebit otiosus. Nunc quoniam studiorum membra digessimus, [0073D] morum augmenta cumulemus. Illud autem non extra commonitionem puto, ut sit victus facilis, vestitusque vilis, cum haec tegendi corporis gratia reperta sint, non ornandi: et illa sustinendae animae potius quam obruendae. His ergo, quae supra ostendimus, actibus mancipatus, omne odium deponat inimici. Nec hoc tantum fine contentus, simultates amore commutet, iram patientiae temperet freno, avaritiam abstinentiae forti vincat imperio, et praecipue linguam custodia taciturnitatis obsepiat, ne in litigium contentiosa fervescat, ne in maledictum procax incurrat, ne in obtrectationem maledica serpat, ne in jurationem facilis prolabatur, ne in mendacium ficta simulet, ne in circumventione astuta calleat, ne [0074A] in elatione superba jactetur; sed observans tempus tacendi, et tempus loquendi, omne verbum otiosum obnoxium sciat esse rationi. Nam ideo et David beatissimus ori suo custodiam deposcit. Et condiendum sale, benedicti Pauli pagina sacra, sermonem constituit. Et nullum indomabile membrum esse, quam linguam, testificata Jacobi praecepta signarunt. Sit igitur qui hujusmodi viam scandit tacitus, mitis, benignus. Et quia charitatis insolubilis habetur affectus, in studio parili semper alium judicans potiorem. Hoc enim freno adstringit invidiam, quam vicinae sibi elationis saepius incitatam judicio, dum gratias referendi sibi honoris appetit, notam miseri livoris incurrit. Nec primum adeo unusquisque percipit, si ab hominibus id requirit: *Deus enim superbis resistit, [0074B] humilibus autem dat gratiam [n: (I Petr. V, 5)]*. Qui cum de hujusmodi studio discipulos erudiret, ipsum pronuntiat maximum, qui minimus velit esse cunctorum. Esto ab aliquibus frater tuus propensius honoretur, nec illos quasi minus amicos habeas, nec hunc quasi aemulum praelatae venerationis attendas. Quinimo judica circa te augmentum illius honoris accrescere, sciens scriptum: *Si enim gloriatur unum membrum, congaudent omnia membra. Vos autem estis corpus Christi, et membra [n: (I Cor. XII, 26)]*. Nam quicunque aliquem vestrum diligit, omnem dignitatem Deo, in quem vos coitis, adscribit. In hoc mite silentium placet, in hoc affabilitas blanda diligitur. Hunc rudis et innata simplicitas, hunc scientia erudita commendat. Hujus in jejunii jugitate patientia, [0074C] hujus in abstinentiae virtute contemptus, hujus in lectionis assiduitate sedulitas, pro divinorum munerum diversitate laudatur. Haec autem, sicut scriptum est: *Operatur unus atque idem spiritus, dividens singulis, prout vult. Sicut enim corpus unum membra habet multa, omnia autem membra corporis cum sint multa, unum tamen corpus sunt, ita et Christus. Omnes enim nos in uno spiritu, in unum corpus baptizati sumus [n: (Ibid., 11)]*. Singuli vobis potestis omnium bonorum summam praesumere, si nullus se incipiat in eo quod alter praecellit efferre. Sed cum vos invicem nexu astrictae charitatis arctabitis, tunc eos qui foris sunt, et in saeculari actu adhuc mundialibus vinculis colligantur, nolite attentioris vitae austeritate damnare, scientes scriptum: *Nolo judicetis, ne judicemini (Luc. [0074D] VI, 37)*. Et iterum: *Tu quis es, qui judicas alienum servum [n: (Rom. XIV, 4)]*? Domino suo stat aut cadit. Potens est enim statuere illum Deus. Magis benignitatis adhortationibus et illiciente blandimento via veritatis ostensa, nubem erroris aperite, ut non trahi incipiat unusquisque, sed sequi praecedentem.

## 4.

Semper duriora flectenda sunt, ne viribus inclinata curvatio, priusquam in circulum veniat fatiscens fragmen offendat. Hic enim saepius scandala vulgi dicaciter gignuntur, dum ad religionis jugum, censorium arrogatur imperium. Vita nostra jubeat, lingua persuadeat, quia plus auctoritatis gestat exemplum, et ingerit appetentiam sui morum lenis formatio. In omni igitur actu vestro, quasi speculo [0075A] relucente, fulgete. Ubique circumspecti, ubique solliciti, ne quid livor inveniat, ne quid rumor falsus infligat. Feminas probas et religionis studio vero deditas cum mensura venerationis honorate, ut nec austeritas inhumana, nec sedulitas sit remissa. Accessus ad vos invicem vester non ingestus sit, sed innatus, quem causa fecerit, non quem supervacuitas relaxarit. Plures audite cum pluribus, aut si quando alterius sexus frequentia deerit, vel annorum cujusdam et probata gravitas, vel celebritas loci, vel ratio temporis id honestet, quia praecipue vobis aetas, hora, solitudo, vitanda sunt. Non quo mihi fas sit de his qui vere semel devota Deo pectora dicaverunt secus aestimare aliquid, sed ut ex abundanti sic omne quod fingi potest, tanquam possit et credi caveamus, ne [0075B] in nullo famae nostrae vulnere serpat nata ab occasione suspicio. Ipsa famae semina, priusquam linguis nutriantur, intereant. Non tamen nobis fides facti, sed possibilitas etiam religanda mendacii. Beata enim vita est et praeclara, de qua nihil licet falsitati. Neque enim ego hoc judicium meum austerus censor arripui, sed coeleste imperium monitor blandus assumpsi: nam et sic ait Apostolus: *Zelans vos Dei zelo, despondi vos uni viro virginem castam exhibere Christo [n: (II Cor. XI, 2)]*, sciens scriptum esse: *Ne ponatis offensionem, vel scandalum fratri [n: (Rom. XIV, 13)]*; et iterum: *Sine offensione estote Judaeis et Gentibus, et Ecclesiae Dei [n: (I Cor. X, 32)]*; et iterum: *Non ergo blasphemetur bonum nostrum [n: (Rom. XIV, 16)]*; et iterum: *Ut quid enim libertas nostra judicetur ab infideli [0075C] conscientia [n: (I Cor. X, 29)]*; et iterum: *Omnia autem vestra, honesta fiant [n: (I Cor. XIV, 40)]*; et iterum: *Commendantes nosmetipsos ad omnem conscientiam hominum coram Deo [n: (II Cor. IV, 2)]*, et iterum: *Provideamus bona non solum coram Deo, sed etiam coram hominibus [n: (Rom. XII, 17)]*; et iterum: *Ut is, qui adverso est, confundatur, nihil habens dicere mali [n: (Tit. II, 8)]*. Neque me praeterit saecularis livoris invidiam in obtrectationem semper religionis ardere, et mordacem malignis rumoribus dentem impressum dicacitatis infigere. Utatur sua mundus natura, dum nihil in nostra inveniat disciplina. Falsitas ex more jactetur, dum nec verisimile quidem possit esse quod dicitur. Nemo ideo debet contemnere vulnus infamiae, quia semper consueverit rumor simulare; sed eo attentius [0075D] praecavere, quod soleat etiam ficta componere. Nemo ab obtrectationis metu redditur obtrectandi solemnitate securus. Neque est negligentiae causa sollicitudinis continuata materia. Sit igitur pudoris ac reverentiae vestrae tuta ac circumspecta custodia. Necessarius e domo, et rarus egressus, quem aut religionis ratio extulerit, aut ad substantiam victus causa exercendi operis ordinarit. Muneribus cunctis, nisi quae ad quotidianum cibum annuumque vestitum suppetant, abstinentes. Scientes scriptum esse: *Habentes autem alimenta et quibus tegamur, his contenti sumus [n: (I Tim. VI, 8)]*; et iterum: *Ut honeste ambuletis ad eos qui foris sunt, et nullius aliquid desideretis [n: (I Thess. IV, 12)]*. Nec quidem praebendae eleemosynae gratia ultra supradictos [0076A] victus ab ullo quippiam praesumatis, scientes scriptum: Si enim voluntas prompta est, secundum id quod habet acceptum est, non secundum id quod non habet. Sic illa Evangelici sermonis divina sententia, anum pauperem inter larga locupletum munera gemina tantum aera mittentem, magnifica accepta largitione ditavit. Quia non potest parum esse, quod totum est. Neque quisquam amplius dedit, quam qui sibi nihil reservavit.

## 5.

Haec si cui praeter vos nimium videbuntur adstricta, qui Dei claustra pulsare tentaverit, prout ratio sua tulerit, relaxabit: ne quis forte aut connexus sit conjuge, aut liberis impeditus. Habet praeter haec arcta substantia plurima quae sequantur. Neque se repulsum credat, sed aditu alterius vocationis [0076B] admissum, sicut scriptum est: *Unusquisque in qua vocatione vocatus est, in ea permaneat [n: (I Cor. VII, 24)]*. Non tamen ut propensiorem curam patrimonio, quam religioni in caducis magis occupatus impendat, agnoscens scriptum esse; et possidentes tanquam non possidentes. Si quem tamen posteritatis compede felicior natura, si intelligatur, absolverit, causam haerendi in mundo, nisi ignarus est Dei munerum, non habebit. Cur enim vivendi voluntate non solvat, quod moriendi lege rumpendum est, faciens de sorte mercedem, ut de necessitate virtutem augeat? Quinimo, qui in sua re familiari de parvis magna, de vilibus pretiosa, aeterna facit de caducis, solus est, postquam pervenerit ubi sempiternus patrimonii sui possit esse possessor. Si avarus non est, debet terminanda [0076C] contemnere; si avarus est, debet desiderare perpetua, sciens scriptum esse: *Nolite thesaurizare vobis thesauros in terra, ubi tinea et rubigo exterminant, et ubi fures effodiunt et furantur. Thesaurizate autem vobis thesauros in coelo, ubi neque tinea, neque aerugo exterminant, et ubi fures non effodiunt, nec furantur [n: (Matth. XIX, 20)]*. Hoc enim ei, qui non caret filiis, hortamentum est: qui caret, imperium. Ista vos cuncta congrua temporibus, apta personis, referta exemplis, condita blanditiis, affatu illice, hortamenti mitis integritate, facilius potest persuadere qui facit. Neque enim aliquo horum omnium fructu invidi estis, cujusquam aestimatione fraudandi. Erat vobis certe corpus firmum, aetas integra, rudes animi, quamvis angusta pro humani generis varietate patebant, [0076D] vel negotiandi usus, vel studium militandi, diversae artes, innumera in actibus mundi augendae facultatis officia. Postremo non deerat, vel pauper uxor, quae vivendi pararet voluptatem et insita humanis sensibus pignorum blandimenta. Quae vos omnia quidem corpore et castis sensibus respuentes, divinae sententiae formam religiosis actibus custoditis, dicente Scriptura: *Quicunque plus me fecerit domum, aut uxorem, aut filios, non est me dignus [n: (Matth. X, 27)]*. Vestra igitur intuentes exempla, nec illi de meritorum summa angusta sui aestimatione desperent, qui substantia parili ad studium vitae hujus advenerunt. In hoc ergo filii charissimi vivendi tramite constituti, vacate et videte quoniam suavis est Dominus. [0077A] Dies noctesque lectionibus atque orationibus ducite, et mei semper, quem in opere et scientia abortivum omnium sacerdotum, praeceptorem vobis tanti habuistis [0078A] eligere, mementote: *Vigilate, state in fide, viriliter agite, confortamini, omnia vestra in charitate fiant, et Deus pacis erit vobiscum [n: (I Cor. XVI, 13)]*.

english:
## Exhortation to monks

[0071A]And if it is permitted to glory at all in Christ, you who have been initiated with beginnings of this kind — so that your commencement is already perfection, and, flying past the steps set between toward the true fruit of living, having seized the very peak of the summit, you hold the sum of discipline, such that each man ought rather to have it among his prayers and to imitate you than to believe he can be trained — to me, nevertheless, a father's affection has assigned the license of this prerogative, and I must embrace the demand of your request. You who, while you listen to me, have made me shameless through your love, not only willingly but even eagerly. I lead those who go before me, and, stretched beyond the measure of my own ability, I am compelled to lead those whom I desire to follow. I shall proceed, therefore, along the path of your life, so that, like one who is being schooled in the first traced-out elements of letters, I shall tread with an imitating pen the marks sketched out [0071B] in outline, for those approaching the hoped-for rewards of the blessed institute — the things which are to be followed. First, the care of abstinence, of fasting, of patience; assiduity in praying and in reading, or, if anyone is as yet without letters, let there be a desire of hearing along with an eagerness for learning. For these are the first rattles, as it were, of the suckling's cradle in the knowledge of God, by which a man, being admonished, may begin to will to enter the way of the divine path of his own origin, while he grows accustomed to be able. And indeed, in handing down these things, I do not speak of the mixed faith of the common crowd, for whom only a confession of almighty God instilled into them, and the teaching of a singular innocence dropped in, makes them content to be with pardon alone. Although our Lord, as we read [n: (Rom. VII, 6)], wills all to be saved and to come to the knowledge of the truth, [0071C] yet because not all can be capable of the pre-eminent grace: for not [n: (Genes. XXI; Galat. IV)] all who are of Israel are Israelites (for Ishmael too is shut out from the fellowship of the brotherly inheritance, and Jacob and Esau, fighting together, broke the barriers of one womb), or content with a well of living water, let us [0072A] fit ourselves as a holocaust of our own selves, a victim of voluntary offering, desiring foods and preparing them, and granting to those first ones, according to the measure of pardon, this sentence: *Every creature of God is good, and nothing is to be cast away that is received with thanksgiving [n: (I Tim. IV, 4)]*. But for us, striving by that labor toward the reward of glory, it is good not to eat flesh nor to drink wine. And again: *Everyone who strives in the contest abstains from all things [n: (I Cor. IX, 25)]*. And they indeed, that they may receive a corruptible crown, but we an incorruptible one. For abstinence is the nurse of continence, by which a woman unmarried or married more easily bears the reins of susceptibility, if she be not goaded by the spurs of delights — rather than that I should either desire or command those who strive toward the highest things so to cultivate them that they think it a crime in others to have married, [0072B] knowing it to be written: *It is good to marry, it is better not to marry [n: (I Cor. VII, 37)]*. For those who believe this unlawful themselves diminish the reward of their own labor. For to guard against things unlawful is the yoke of necessity; to conquer things permitted is the gift of choice. To abstain from evils is the wage of discipline; to go beyond good things is the liberty of merit, not the limit of command. That was granted to the boundaries of the law; this is reserved to the increases of grace.

## 2.

Let there be no fixed measure of fasts either for those who are willing, but let it be extended, so far as possibility avails, by the effort of the one laboring — fasts which, apart from the Lord's day, are always solemn, if they be votive. Preparing himself by these, the most blessed Moses presented himself worthy of God's addresses. By these the Ninevites bent back into a peaceable sentence the threats foretold through Jonah. By these the people of Bethulia, [0072C] shut in by the Assyrian siege, and terrified even to their own surrender, having tried very great valor, deserved to be avenged from the swelling threats of Holofernes by the hand of a steadfast woman. By these Mordecai hanged Haman, cruel through pride, upon the wood prepared for himself, by the turning back of the punishment he had received. By these Jesus [0073A] our Savior, schooled in the flesh of the man he had assumed, blunted the persuasions of the tempting devil. And though he could have driven them off otherwise, yet he willed to shape the peoples, who were to be taught, by this imitation. But prayers must be pressed upon so frequently that scarcely any interval breaks them off. For it is written: *Press upon prayers, watching in them [n: (Matth. VII, 18)]*. And again: *Seek, and you shall find; knock, and it shall be opened to you [n: (Matth. VI, 19)]*. Through these the sleeping friend is roused: and although deep sleep has beset the whole household, the importunate petitioner nevertheless wrings it out that loaves be brought forth and handed to him. Let only the pause of reading, if it can be, break these off: and the care of that matter must be placed upon the canonical monuments — not that we ought to condemn the apocrypha, especially when they are unknown, but because for the ordered knowledge [0073B] of God we think the series of the canon can suffice. For if those agree with it, they are superfluous; if they disagree, they are to be avoided. Without the study of reading no one will be able to be intent upon the Lord. First, because works of this kind draw one away from other acts of fleeting occupation, and the knowledge of various examples, instilled, makes either an appetite for good things or a wariness of evil ones. Nor indeed would Peter the apostle otherwise admonish us, saying: *Be always ready to render an account to all who ask you concerning the word of your hope and of your faith [n: (I Petr. III, 16)]*. And the Apostle: *We do not cease praying for you, that you may be filled with the knowledge of him in all wisdom and spiritual understanding [n: (Coloss. I, 9)]*. And again: *Let the word of Christ dwell in you abundantly in all wisdom [n: (Coloss. V, 16)]*. For in the Old [0073C] Testament also the sacred utterance pressed a like care of holy instruction upon men. For thus David says: *Blessed is the man who has not gone away in the counsel of the ungodly, and has not stood in the way of sinners, and has not sat in the chair of pestilence. But his will is in the law of the Lord, and in his law he shall meditate day and night [n: (Psalm. I, 1)]*. And God speaks to Joshua son of Nun: *This book shall not depart from thy hands, and thou shalt meditate in it day and night [n: (Jos. I, 8)]*. Into these occupations also the slippery things of evil thoughts frequently insert themselves. And although that very diligence renders the mind intent upon God, yet the biting care of the world makes it anxious within itself.

## 3.

But if the man given over to religious labor suffers these things frequently and importunately, the idle man assuredly will never be free of them. Now, since we have set out the members of our pursuits, [0073D] let us heap up the increases of character. And I do not think it outside our admonition that food should be plain and clothing cheap, since these were devised for the sake of covering the body, not adorning it; and the former for sustaining the soul rather than burying it. Bound over, therefore, to those acts which we showed above, let a man lay aside all hatred of an enemy. And not content with this end alone, let him exchange enmities for love, let him temper anger with the bridle of patience, let him conquer avarice with the strong command of abstinence, and above all let him fence in his tongue with the guard of silence: lest it grow hot, contentious, into quarreling; lest it run, insolent, into cursing; lest it creep, slanderous, into disparagement; lest it slip, too easy, into swearing; lest it feign, counterfeit, into lying; lest it grow crafty, cunning, in circumvention; lest [0074A] it be tossed, proud, in self-exaltation; but observing a time for keeping silence and a time for speaking, let him know that every idle word is liable to a reckoning. For this reason the most blessed David also begs a guard for his mouth. And the sacred page of blessed Paul appoints that speech be seasoned with salt. And the precepts of James, being testified, have marked that no member is so untamable as the tongue. Let him therefore who climbs a way of this kind be silent, mild, kindly. And since the affection of charity is held to be indissoluble, let him in equal zeal always judge another the better man. For by this bridle he binds fast envy, which, being rather often stirred up by the judgment of the self-exaltation neighboring upon it, while it seeks that honor be rendered back to itself, runs into the mark of wretched spite. Nor indeed does a man attain the first place if he requires it of men: *for God resists the proud, [0074B] but gives grace to the humble [n: (I Petr. V, 5)]*. And he, when he was training his disciples in a zeal of this kind, declares him the greatest who wishes to be the least of all. Suppose your brother is honored by some more readily: neither hold those men as less your friends, nor regard him as a rival in the veneration preferred to you. Rather judge that the increase of his honor grows to your own account, knowing it written: *For if one member glories, all the members rejoice together. And you are the body of Christ, and members [n: (I Cor. XII, 26)]*. For whoever loves any one of you ascribes every dignity to God, in whom you come together. In this man mild silence is pleasing; in this man winning affability is loved. This one his raw and inborn simplicity commends, this one his learned knowledge. This one's patience in the continuance of fasting, [0074C] this one's contempt in the virtue of abstinence, this one's diligence in the assiduity of reading, is praised according to the diversity of the divine gifts. And these things, as it is written: *One and the same Spirit works, dividing to each as he wills. For as the body is one and has many members, and all the members of the body, though they are many, are yet one body, so also is Christ. For we have all been baptized in one Spirit into one body [n: (Ibid., 11)]*. Each of you can take beforehand the sum of all good things, if no one begins to exalt himself in that in which another excels. But when you shall bind one another close in the knot of tight-drawn charity, then do not condemn, by the austerity of a more attentive life, those who are outside and are still bound by worldly chains in secular activity, knowing it written: *I would not have you judge, lest you be judged (Luc. [0074D] VI, 37)*. And again: *Who art thou that judgest another's servant [n: (Rom. XIV, 4)]*? To his own Lord he stands or falls. For God is able to make him stand. Rather, the way of truth being shown by the exhortations of kindness and by an enticing gentleness, open up the cloud of error, so that each man may begin not to be dragged, but to follow the one going before.

## 4.

Harder things must always be bent gradually, lest the curve, bowed by force, give way and strike a fragment off before it comes round into a circle. For here rather often the scandals of the common crowd are sharply begotten, while a censor's command is arrogated to the yoke of religion. Let our life command, let our tongue persuade, because example carries more authority, and the gentle shaping of character brings on a desire of itself. In every act of yours, therefore, shine as in a mirror [0075A] reflecting the light. Circumspect everywhere, everywhere careful, that spite find nothing, that false rumor inflict nothing. Honor upright women, given over to a true zeal for religion, with a measure of veneration, so that there be neither an inhuman austerity nor a slack attentiveness. Let your going to one another not be thrust upon you, but native — such as a cause has made, not such as idleness has let loose. Hear several along with several; or if ever a number of the other sex be lacking, let either the tried gravity of someone's years, or the frequented character of the place, or the reckoning of the hour make it seemly, because for you especially the time of life, the hour, and solitude are to be avoided. Not that it is right for me to judge otherwise concerning those who have truly once dedicated devoted hearts to God, but that out of abundance we should so guard against everything that can be feigned, as though it could also be believed, lest [0075B] a suspicion born from the occasion creep into any wound of our reputation. Let the very seeds of rumor perish before they are nourished by tongues. Yet not the credit of the deed only, but even the possibility of a lie must be bound up by us. For blessed and glorious is that life concerning which nothing is permitted to falsehood. Nor indeed have I seized upon this judgment of mine as a severe censor, but have taken up a heavenly command as a gentle admonisher: for so also says the Apostle: *Being jealous over you with the jealousy of God, I have espoused you to one husband, to present you a chaste virgin to Christ [n: (II Cor. XI, 2)]*, knowing it to be written: *Put not an offense or a stumbling block before a brother [n: (Rom. XIV, 13)]*; and again: *Be without offense to Jews and to Gentiles, and to the Church of God [n: (I Cor. X, 32)]*; and again: *Let not therefore our good be blasphemed [n: (Rom. XIV, 16)]*; and again: *For why is our liberty judged by another's [0075C] conscience [n: (I Cor. X, 29)]*; and again: *But let all your things be done honorably [n: (I Cor. XIV, 40)]*; and again: *Commending ourselves to every conscience of men before God [n: (II Cor. IV, 2)]*; and again: *Let us provide good things not only before God, but also before men [n: (Rom. XII, 17)]*; and again: *That he who is on the opposing side may be confounded, having nothing evil to say [n: (Tit. II, 8)]*. Nor does it escape me that the envy of worldly spite always burns into the disparagement of religion, and fixes the biting tooth of sharp speech, pressed in by malignant rumors. Let the world use its own nature, so long as it find nothing in our discipline. Let falsehood be flung about after its custom, so long as what is said cannot even be plausible. No one on that account ought to despise the wound of ill fame, because rumor has always been accustomed to counterfeit; but so much the more attentively [0075D] should he take precaution, because it is wont even to compose fictions. No one is rendered secure from the fear of disparagement by the commonness of disparaging. Nor is a continued matter of solicitude a cause for negligence. Let there be, therefore, a safe and circumspect guard of your modesty and reverence. Let your going out from the house be necessary and rare — such as either the reckoning of religion has called forth, or the cause of practicing your work for the substance of your food has arranged. Abstaining from all gifts, except those which suffice for daily food and yearly clothing. Knowing it to be written: *But having food and wherewith to be covered, with these we are content [n: (I Tim. VI, 8)]*; and again: *That you may walk honorably toward those who are outside, and may desire nothing of any man [n: (I Thess. IV, 12)]*. Nor indeed, for the sake of giving alms, may you take upon yourselves anything from anyone beyond the aforesaid [0076A] sustenance, knowing it written: For if the will is ready, it is accepted according to that which it has, not according to that which it has not. Thus that divine sentence of the Gospel's discourse enriched with a magnificent gift the poor old woman who cast in only two coins among the lavish offerings of the wealthy. Because that cannot be little which is the whole. Nor has anyone given more than he who has reserved nothing for himself.

## 5.

If these things shall seem to anyone besides you too tightly drawn, he who has attempted to knock at the enclosures of God will loosen them as his own reckoning has borne — lest perhaps someone be joined to a wife, or hindered by children. Besides these, a narrow substance has very many things that follow upon it. Nor let him believe himself driven back, but admitted by the entrance of another calling, [0076B] as it is written: *Let each one remain in that calling in which he was called [n: (I Cor. VII, 24)]*. Yet not so that, being more occupied in fleeting things, he should spend a readier care upon his patrimony than upon religion, recognizing that it is written; and those possessing, as though not possessing. If, however, a happier nature has released anyone from the fetter of posterity — if it be rightly understood — he will not have a cause for clinging to the world, unless he is ignorant of God's gifts. For why should he not loose by the will of living what must be broken by the law of dying, making a wage out of his lot, so as to increase virtue out of necessity? Rather, he who in his own household property makes great things out of small, precious out of cheap, eternal out of fleeting, is alone, after he has arrived where he can be the everlasting possessor of his own patrimony. If he is not covetous, he ought to despise things that must come to an end; [0076C] if he is covetous, he ought to desire things perpetual, knowing it to be written: *Do not lay up for yourselves treasures on earth, where moth and rust destroy, and where thieves dig through and steal. But lay up for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves do not dig through nor steal [n: (Matth. XIX, 20)]*. For to him who does not lack children this is an exhortation; to him who lacks them, a command. All these things, suited to the times, fitted to persons, filled with examples, seasoned with winning words, with an enticing address, with the wholeness of a mild exhortation, he can more easily urge who does them. Nor indeed are you grudging of the fruit of any of all these things, so as to be defrauded of anyone's esteem. Certainly you had a firm body, an unimpaired time of life, untrained minds; there lay open to you, though narrowly, according to the variety of the human race, [0076D] either the practice of trading or the pursuit of soldiering, various arts, countless offices in the doings of the world for increasing your means. Lastly there was not lacking even a poor wife, who might furnish the pleasure of living, and the endearments of children implanted in human feelings. All which things indeed you, spurning them in body and in chaste feeling, keep in religious acts the form of the divine sentence, since Scripture says: *Whoever has made more of house, or wife, or children than of me, is not worthy of me [n: (Matth. X, 27)]*. Looking therefore upon your examples, let not even those despair of the sum of merits by a narrow estimation of themselves, who have come to the pursuit of this life with a like substance. Established therefore, dearest sons, upon this path of living, be at leisure and see that the Lord is sweet. [0077A] Spend your days and nights in readings and prayers, and remember me always — me whom, an untimely birth among all priests in work and in knowledge, you counted it so great a thing [0078A] to choose as your teacher: *Watch, stand in the faith, act manfully, be strengthened; let all your things be done in charity, and the God of peace will be with you [n: (I Cor. XVI, 13)]*.

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