Bonaventure

The numbered footnotes below correspond to markers in both the Latin body above and the English translation; Quaracchi restart their numbering on every printed page, so the labels are qualified by page.

SERMO II.

De regno Dei descripto in parabolis evangelicis.¹

Summarium

Introductio; nobilissimum est evangelizare regnum Dei, numero 1. — In ista parabola generaliter notantur de Deo tria: potentia, providentia, iustitia, 2. — Divisio in tres partes: prima, de regno Dei absolute considerato, quae habet quinque quaestiones; secunda, quomodo conveniat ei similitudo in duodecim parabolis evangelicis; tertia, de tribus circa malum quaestionibus, 3. — Pars I. De ipso regno Dei in se considerato. Primo, quid sit regnum Dei. Definitio secundum S. Paulum; tres eius conditiones: iudicia directa, imperia tranquillata, desideria consummata, 4. — Haec nunc deficiunt, 5-7. — Exemplum, 8. — Secundo, ubi sit regnum Dei; primo, non in exterioribus, sed in interioribus, 9. — Secundo, non in inferioribus, sed in superioribus, 10. — Tertio, non in rebus creatis, sed in rationibus causalibus, 11. — Viae peccatorum opponitur via advenientis Salvatoris, 12. — Tertio, quale sit regnum Dei; est gloriosum, speciosum, deliciosum; de his singillatim, 13-15. — Quarto, quantum sit regnum Dei; est magnum longitudine aeternitatis, latitudine caritatis, celsitudine sublimitatis, 16-18. — Quinto, quorum est regnum Dei; regnum gloriae non est nisi habentium gratiam; gratia est quadruplex: primo, gratia baptismalis; haec conservatur per tria: per fidem veritatis, amorem bonitatis, imitationem virtutis, 19-22. — Secundo, gratia poenitentialis; haec exercetur tribus modis: in suppeditatione mentalis arrogantiae per humilitatem, in refrenatione mundialis avaritiae per paupertatem, in maceratione carnalis concupiscentiae per castitatem, 23-27. — Tertio, gratia finalis; necessaria est cooperatio liberi arbitrii; ad integritatem gratiae finalis requiruntur tria: stabilis patientia, sublimis confidentia, longanimis perseverantia, 28-33. — Quarto, gratia sapientialis, quae integratur tribus: sapientialibus speculaminibus, desideriis, exercitiis, 34-36. — Pars II. Regnum Dei descriptum apte in duodecim parabolis evangelicis. Parabolae Evangelii reduci possunt ad duodecim; tres quidem ex parte Opificis, scilicet ut creantis, gubernantis, retribuentis, 37. — Tres ex parte Redemptoris, scilicet descendentis in mundum, conscendentis in caelum, revertentis ad iudicium, 38. — Tres ex parte doni gratuiti, scilicet quoad gratiam praevenientem, concomitantem, subsequentem, 39. — Tres ex parte liberi arbitrii: quoad simplicitatem intentionis, studiositatem sollicitudinis, strenuitatem operationis, quarum singulae duo requirunt, 40-42. — Pars III. Tres quaestiones de malo. Primo, unde malum oriatur, 43. — Secundo, quare sustineatur, 44-46. — Tertio, quomodo puniatur, 47.

1. Simile est regnum caelorum homini, qui seminavit bonum semen in agro suo, Matthaei decimo tertio². — Detinebant illum, ne discederet ab eis, scilicet Galilaei, quibus ipse ait: Quia et aliis civitatibus oportet me evangelizare regnum Dei, quia ideo missus sum. Istud verbum ultimum scribitur Lucae quarto; ubi notandum, quod inter omnia officia hierarchica nobilissimum officium est evangelizare regnum Dei, ad quod quidem officium dicit se Christus missum. Unde Isaiae sexagesimo primo³: Spiritus Domini super me ad annuntiandum vel evangelizandum. Bonae ergo vitae debet esse qui vult Christi officium exercere; et nisi ipse praecepisset, Matthaei decimo: Euntes praedicate, dicentes, quia appropinquabit regnum caelorum; mirum esset, quomodo aliquis praedicare auderet. Quia ergo, carissimi, ad tam dignum officium vita nostra non sufficit, rogemus etc.

2. Simile est regnum caelorum homini, qui seminavit bonum semen in agro suo. In ista tota parabola Evangelii hodierni tria notantur in generali. Primum est divina potentia sive⁴ sapientia in con-

ditione creaturarum; quod designatur per hoc quod dicitur: Simile est regnum caelorum homini, qui seminavit bonum semen in agro suo. — Bonum semen creaturae bonae, Genesis primo: Vidit Deus cuncta, quae fecerat; et erant valde bona. Ager, sicut postmodum ipsemet Christus exponit, est mundus; et dicit ibi Glossa: « Bonum non seminat nisi bonus ».

Secundum est divina providentia in longanimitate et sustinentia malorum; quod notatur ibi: Ne forte, colligentes zizania, eradicetis simul cum eis et triticum. Sinite utraque crescere usque ad messem¹; interlinearis: « Ecce, longanimitas, quae usque ad finem est necessaria ».

Tertium est divina iustitia in retributione meritorum; quod notatur ibi: Et in tempore messis dicam messoribus: colligite primum zizania, et alligate ea in fasciculos ad comburendum; triticum autem congregate in horreum meum²; interlinearis: « Qui longanimiter tulit per iustitiam digna retribuit ». Et propter hoc, sicut dicit Glossa, « in patiendo iustitiam meditemur, in iudicando patientiam non negligamus ».

3. Sed quia nobis datum est nosse mysterium regni Dei, ceteris autem in parabolis, ut videntes non videant, et audientes non intelligant, sicut dicitur Lucae octavo³; et nullae rerum similitudines bene cognoscuntur, nisi prius cognitis ipsis rebus, sicut non possum cognoscere, quod Petrus sit similis Paulo, nisi prius utrumque cognoscam; ideo de regno caelorum videnda sunt aliqua absolute, et postmodum, quomodo conveniat ei similitudo. Et sunt hic de regno caelorum sex consideranda.

Primum est, quid sit regnum caelorum.

Secundum, ubi sit.

Tertium, quale sit.

Quartum, quantum sit.

Quintum, quorum sit.

Sextum, de parabolis regni, quae inveniuntur in Evangelio duodecim⁴.

Ultimo autem videndum erit de tribus quaestionibus difficilibus, quae in hanc parabolam incidunt, videlicet unde malum oriatur, quare sustineatur, et quomodo puniatur.

4. Primum igitur videndum est, quid sit regnum. Quid sit, dicit Apostolus ad Romanos decimo quarto⁵: Regnum Dei non est esca et potus, sed iustitia et pax et gaudium in Spiritu sancto. Hic subtiliter describit Apostolus felicitatem totius liberi arbitrii, quod est facultas voluntatis et rationis. Quid autem est regnum Dei? Regnum Dei nihil aliud est quam influentia deiformis, universaliter rectificans iudicia rationis, tranquillans vel pacificans imperia facultatis, adimplens vel laetificans desideria voluntatis. Unde iustitia nihil aliud est quam iudiciorum rationis universalis rectificatio; pax nihil aliud est quam imperiorum facultatis universalis tranquillitas; gaudium nihil aliud est quam desideriorum voluntatis universalis⁶ adimpletio. Et tunc regnat liberum arbitrium, et regnum animae totaliter est pacatum; quod impossibile est fieri in praesenti. Nam quod omnia iudicia nostra sint directa, imperia tranquillata, desideria consummata, impossibile est, dum sumus in hac vita.

5. De iudiciis patet in scientiis, maxime medicorum, iuristarum, astrologorum, theologorum; per quas quidem scientias omnia fere reguntur. — Medicorum enim iudicia saepe sunt obliqua; quia illa sunt media inter innatum et accidens, et accidentia sunt varia et innumerabilia, et modicum temporis⁷ complexionem immutat; et propter hoc falluntur. — Iuristarum iudicia saepe sunt distorta; quia illa sunt medium inter verum et verisimile, et interdum, quia verisimile probatur et magis apparet, verum dimittitur, et decipiuntur⁸. — Astrologorum iudicia similiter saepe sunt fallibilia, quia illa sunt media inter necessarium et possibile. Quia enim causae inferiores sunt possibiles et⁹ ideo variabiles, idcirco multoties decipiuntur. — Theologorum iudicia similiter quandoque sunt minus recta, quia illa sunt media inter aeternum seu aeviternum et temporale. Temporalia sunt intentiones, affectiones et circumstantiae innumerabiles, quae interdum variant operationes¹⁰ et in aliud genus mutant: et ideo, quia

nemo scit, utrum aliquis amore, an odio dignus sit, animarum iudices aliquando falluntur. — Sic ergo patet, quod humana iudicia in hac vita non sunt universaliter recta.

6. De imperiis autem nostrae facultatis similiter patet. Quis enim unquam in praesenti habuit omnia imperia sua tranquillata? Habemus enim nos miseri pugnam quadruplicem, qua iugiter impugnamur, scilicet pugnam temporis, corporis, sensualitatis et voluntatis. — Tempus impugnat nos miserabiliter: aestas per nimiam caliditatem, hiems per nimiam frigiditatem, autumnus per nimiam siccitatem, ver per excedentem humiditatem. Tempus etiam est principium corruptionis. — Corpus etiam nos impugnat et affligit, modo famescens¹, modo febricitans, modo frigescens etc. — Quis autem de sensualitate dubitet, quin nobis inferat magnam pugnam, voluntati multoties contradicens? Vult enim comedere, bibere, dormire et cetera huiusmodi. — Contra voluntatem etiam pugnam habemus, quia nec ipsa multoties est obediens rationi, immo etiam in semetipsa est contraria et diversa. Nam² contradicit divinis legibus nec vult subiici rationi; sed in semetipsa est contraria et divisa; nam vellet velle quod non potest velle. — Cum igitur nullus sit in hac vita, qui non molestetur hac pugna quadruplici, planum est, quod nullus hic habet sua imperia tranquillata³.

7. De desideriis utique hoc idem patet. Quis est enim qui in praesenti habeat sua⁴ desideria? Nullus. Sunt autem quatuor desideria, quae sunt fere ad omne malum inductiva⁵, scilicet desiderium principandi, desiderium sciendi vel cognoscendi, desiderium delectandi et desiderium abundandi. Primum est radix superbiae, secundum curiositatis, tertium lasciviae, quartum cupiditatis. — Primum desiderium impleri non potest, quia, etsi toti mundo principeris, mors tamen principabitur tibi, quia, ut dicit Sapiens Ecclesiastici decimo⁶, omnis potentatus, id est principatus, vita brevis. — Secundum desiderium impleri non potest, quia, si per multos annos viveres, adhuc naturam unius festucae, seu muscae, seu minimae creaturae de mundo ad plenum cognoscere non valeres. — Tertium desiderium, scilicet delectandi, hic impleri non potest, quia, ubi inveneris delectamentum, sequitur postea cruciatus et tormentum. Omnis enim delectatio in praesenti respersa est amaritudine⁷. — Quartum autem desiderium, scilicet abundandi, similiter hic impleri non potest, quia avarus non implebitur pecunia⁸. Unde Bernardus in libro de Diligendo Deo: « Pecunia sic non minuit animae famem, quomodo nec corporis ventus. Denique si famelicum hominem apertis faucibus, vento inflatis haurire buccis aërem cernas, quo quasi consulat fami; nonne credas insanire? Sic non minoris insaniae est qui spiritum rationalem rebus quibuscumque corporalibus non magis inflari quam satiari. Quid namque de corporibus ad spiritus? Nec illa sane spiritualibus, nec isti e regione corporalibus refici queunt ». Totum est Bernardi.

8. Nota de Alexandro rege, qui cum audiret Epicureos ponentes duos mundos, cogitavit statim, quomodo secundum mundum posset habere; et dixit: modo habeo plura⁹ facere. — Et propterea multum debemus desiderare regnum illud, ubi universaliter et recta erunt nostra iudicia, pacificata imperia et desideria terminata.

9. Secundo videndum est, ubi sit illud regnum, ut sciamus, quo¹⁰ debeamus quaerere. Ad hoc notandum, quod illud regnum non est in exterioribus, sed in interioribus, quia est spirituale. Item, non est in inferioribus, sed in superioribus, quia sublime. Nec est¹¹ etiam in creatis rebus, sed in causalibus rationibus, quia perpetuum et incorruptibile.

Non est, inquam, illud regnum in exterioribus, sed in interioribus. Unde dicit Salvator noster Lucae decimo septimo¹²: Ecce, regnum Dei intra vos est. Sed quid sibi vult hoc? Si intra nos est, videtur, quod sit regnum valde exiguum et angustum. — Sed attendendum, quomodo magnum est. Quadruplex est virtus in anima, scilicet sensus, imaginatio, ratio et intelligentia. Vide, quantum sensus capit. Oculus enim in puncto pupillae totum apprehenderet mundum, secundum quosdam, si non haberet obstaculum. Imaginatio vero multos tales potest apprehendere mundos. Ratio vero ulterius apprehendit, quia abstrahit universale, quod est semper et ubique, a particulari, quod est hic et nunc. Si ergo sensus, imaginatio, ratio tantae sunt capacitatis et apprehen-

sionis; quid est intelligentia, quae nata est apprehendere Deum¹, summum bonum? Ergo non parvum regnum est, quod intra nos est, sed maximum et infinitum.

10. Non est iterum illud regnum in inferioribus, sed in superioribus. Unde dicit Salvator Ioannis decimo octavo²: Regnum meum non est de hoc mundo. Non vult dicere, quod iste mundus eius non sit imperio subiectus, sicut quidam dicunt haeretici³; sed vult innuere, quod regnum suum in superioribus, non in inferioribus, quaeratur; quia necesse est, illud ibi esse, alioquin non esset regnum completum. — Est enim quadruplex agens: elementare, aetheriale, aeviternum seu sempiternum et aeternum. Primum est transmutabile secundum formam⁴; secundum, quantum ad situm; tertium, secundum affectiones; quartum vero nec est mobile nec transmutabile. Ergo in isto est ponere regnum sublime.

11. Non est tertio istud regnum in creatis rebus, sed in rationibus causalibus. Propter quod dicit Salvator Lucae vigesimo secundo⁵: Vos estis, qui permansistis mecum in tentationibus meis. Et ego dispono vobis, sicut disposuit mihi Pater meus, regnum, ut edatis et bibatis super mensam meam. Ista mensa non materialis est, sed sapientialis, in qua tot sunt fercula, quot relucent creaturarum rationes. De hac mensa, Proverbiorum nono: Sapientia aedificavit sibi domum, quando scilicet assumsit carnem humanam; excidit columnas septem, quando per septiformem gratiam Spiritus sancti⁶ Ecclesiam roboravit; proposuit mensam, quando rationes omnium aeternas et viventes animae cum ipso regnanti contemplandas et cognoscendas praeparavit; et haec est praeparatio mensae. — Apparebunt autem spiritibus gloriosis rationes illae viventes tanquam in speculo, tanquam in libro, tanquam in mensa: in speculo, quia pulcriformiter; in libro, quia stabiliter et indelebiliter; in mensa vero, quia delectabiliter.

12. Et quia de interioribus ad exteriora egressi eramus, de superioribus ad inferiora cecideramus, creaturam pro Creatore diligebamus; ideo Dominus noster Iesus Christus venit de interioribus ad exteriora, iuxta illud Iob vigesimo octavo⁷: Trahitur sapientia de occultis; ut nos de exterioribus ad interiora revocaret. De superioribus etiam descendit ad inferiora, iuxta illud Evangelii beati Ioannis⁸: Descendi de caelo, non ut faciam voluntatem meam etc.; et Ecclesiastici vigesimo quarto: Ego in altissimis habito, et thronus meus in columna nubis; ut nos de inferioribus traheret ad superiora. Ipse nihilominus Creator noster assumsit creaturam, iuxta illud Ioannis primo: Verbum caro factum; ut ab amore inordinato creaturae ad suum amorem reduceret.

13. Tertio videndum est, quale est istud regnum. Ad quod notandum, quod est regnum gloriosum, speciosum, deliciosum, et hoc propter Patrem et Filium et Spiritum sanctum. Patri appropriatur celsitudo gloriae, Filio pulcritudo sapientiae, Spiritui sancto dulcedo benevolentiae. Ibi est ergo omnis sublimitas, formositas et suavitas.

Dico igitur, quod est illud regnum gloriosum, iuxta illud Psalmi⁹: Gloriam regni tui dicent. Hoc autem erit, quando spiritus glorificati quidquid boni habebunt in primum resolvent principium. Et propter hoc Angeli sunt in continua laude et glorificatione, quia illud quod continue accipiunt, in eum qui solus potest gloriari¹⁰, resolvunt. Unde etiam hic, quanto anima ea quae accipit, humilius suo attribuit principio, tanto est illius regni gloriae vicinior. Gloria autem regni aeterni erit in hoc, quod spiritus glorificati Dominum nostrum, formatorem, reformatorem, gubernatorem, glorificatorem laudabunt perpetuo et glorificabunt. Sic ergo regnum Dei est gloriosum.

14. Est iterum istud regnum speciosum, iuxta illud quod dicitur Sapientiae quinto¹¹: Accipient, scilicet Sancti, regnum decoris et diadema speciei de manu Domini. Diadema speciei seu regnum decoris nihil aliud est, quam videre pulcritudinem rerum sensibilium, spirituum rationalium¹², humanitatis Christi, Divinitatis unius Dei et trini. — Augustinus dicit in sexto Musicae¹³, quod « pulcritudo nihil aliud est quam aequalitas numerosa », quae ibi erit per omnia.

15. Est tertio istud regnum deliciosum; propter quod dicitur Lucae decimo quarto¹: Beatus, qui manducabit panem in regno Dei. Quid sibi vult hoc? Eruntne ibi alia fercula quam panis? Non. Iste enim sufficiet, quia habebit in se omne delectamentum et omnis saporis suavitatem. Iste est panis Angelorum. Si igitur homines tantum delectantur in pane materiali, pro eo quod vitam continuat mortalem; quanta erit delectatio in pane illo, qui est vita per essentiam? Isto solo et nullo alio potest satiari anima. — Et ratio huius est², quia solus est intimus, solus convenientissimus, solus sufficientissimus, solus abundantissimus. Solus, dico, intimus est animae iste panis; quia solus per essentiam intrat in animam, et ideo solus potest ipsam reficere. Alia vero non intrant in animam per essentiam, sed solum secundum similitudinem; unde dicit Philosophus³, quod lapis non est in anima, sed similitudo lapidis; et ideo talia reficere non possunt. — Item, solus est animae convenientissimus; nam nihil alicui melius convenit quam ille, ad cuius imaginem⁴ factus est. Anima vero ad imaginem Dei facta est; et ideo ipse solus, eidem conveniens, ipsam satiat et delectat: quia delectatio est coniunctio convenientis cum convenienti. — Item, solus sufficiens est, quia solus totam implet animam; et ideo per se totam reficere potest. — Item, abundantissimus est, quia cum infinitus sit⁵, ipsius animae capacitatem excedit. Beatus ergo, qui manducabit panem istum in illo regno.

16. Quarto videndum est, quantum est istud regnum. Hic deficit sensus, imaginatio, ratio et intelligentia. Est enim magnum longitudine aeternitatis incorruptibilis vel interminabilis; est magnum latitudine caritatis⁶ incoarctabilis; est magnum celsitudine sublimitatis incomprehensibilis. Est, dico, istud regnum magnum longitudine aeternitatis incorruptibilis, iuxta quod dicitur in Psalmo⁷: Regnum tuum regnum omnium saeculorum, id est sempiternum; Tobiae decimo tertio: Magnus es, Domine, in aeternum et in omnia saecula regnum tuum; Danielis tertio in verbo Nabuchodonosor: Regnum eius regnum sempiternum, et potestas eius in generationem et generationem; et septimo: Potestas eius potestas aeterna, quae non auferetur, et regnum eius, quod non corrumpetur. Quia enim potestas Regis⁸ corrumpi non poterit, ideo regnum est aeternum. — Non enim corruptibile est in se sive ab intra; et ideo beatus Petrus in Canonica vocat illud regnum gloriam immarcescibilem. Illud enim est immarcescibile, quod non habet in se aliquam rationem vel causam corruptionis; et econtra flos est marcescibilis, quia in se est corruptibilis. — Item, nec a supra nec a iuxta nec ab infra corrumpi poterit, quia potestas Regis aeterna, nec quisquam praevalet ei. — Nec est aliquid, quod tantum valeat ad spernendam momentaneam vanitatem, sicut cogitare iugiter gloriae aeternitatem.

17. Est iterum istud⁹ regnum magnum latitudine caritatis incoarctabilis; quia, licet ibi sint ex omni lingua, populo, tribu et natione; in nullo tamen propter hoc coarctatur, immo magis ampliatur, quia inde cuilibet gloria sua accrescit. Unde dicit beatus Augustinus octavo Confessionum¹⁰: « Quando cum multis gaudetur, et in singulis uberius est gaudium, quia fervefaciunt se, et inflammantur ex alterutro ». Propter istam latitudinem dicitur in Psalmo¹¹: Postula a me, et dabo tibi gentes hereditatem tuam et possessionem tuam terminos terrae; et Matthaei octavo: Multi ab oriente et occidente venient et recumbent cum Abraham et Isaac et Iacob in regno caelorum. Nec enim multitudo desiderantium nec multitudo existentium nec multitudo possidentium nec multitudo advenientium coarctabit locum, aut faciet cuiquam praeiudicium. — Nota autem auctoritatem Gregorii quarto libro Moralium in fine¹².

18. Est tertio istud regnum magnum celsitudine sublimitatis incomprehensibilis. A magnitudine vero

regni corruptibilis¹ dicitur rex magnus, sed a magnitudine regis aeterni dicitur istud regnum magnum. Quis autem magnitudinem vel celsitudinem potentiae, sapientiae, clementiae et iustitiae eius poterit annuntiare? Ieremiae decimo²: Non est similis tui, Domine; magnus tu, et magnum nomen tuum in fortitudine. Quis non timebit te, o rex gentium? Tuum est enim decus; inter cunctos sapientes gentium et in universis regnis eorum nullus est similis tui. Et ideo tuum regnum magnum est, et magni qui obtinebunt illud; Matthaei undecimo: Qui autem minor est in regno caelorum maior est illo. — Haec autem de regno dicta sunt speculativa; quod vero sequitur est practicum, scilicet quorum est.

19. Quinto loco videndum est, quorum est istud gloriosissimum regnum. Ad hoc notandum, quod istud regnum gloriae non est nisi habentium gratiam, sine qua impossibile est ad illud pervenire. Stipendia enim peccati, mors; gratia autem Dei, vita aeterna, id est causa vitae, ad Romanos sexto³; Psalmus: Gratiam et gloriam dabit Dominus. Sed ista gratia est quadriformis, scilicet innocentialis vel baptismalis, poenitentialis, finalis vel perseverantialis et sapientialis.

De baptismali⁴ seu innocentiali planum est, quod necessaria est ad regnum; de illa quippe dedit Dominus sententiam Ioannis tertio: Nisi quis renatus fuerit ex aqua et Spiritu sancto, non potest intrare in regnum Dei. Et ratio huius est, quia propter peccatum primorum parentum omnes nascimur filii irae; si filii irae, ergo filii indignationis; et si filii indignationis, non filii regni, sed perditionis. Oportet ergo, nos de necessitate purgari et gratificari per restitutionem innocentiae; quod facit gratia baptismalis. — Quod figuratum fuit Matthaei tertio⁵, ubi super Christum baptizatum caeli aperti sunt, Spiritus sanctus descendit in specie columbae, et vox Patris audita est: Hic est filius meus dilectus. Ubi notantur tres effectus baptismi: ianuae apertio, quam peccatum clauserat, per hoc quod caeli aperti sunt; innocentiae restitutio, per columbam, quam innocentiam peccatum abstulerat; gratificatio, ibi: Hic est filius meus dilectus, quia peccatum filios irae fecerat.

20. Sed notandum, quod ista gratia conservatur per tria, sine quibus impossibile est regnum adipisci, scilicet per fidem summae veritatis, per amorem summae bonitatis, per imitationem summae virtutis; et haec est fides operans per dilectionem⁶. — Primum igitur, quod necessarium est ad regnum habendum, est fides veritatis, quia sine fide impossibile est placere Deo, ad Hebraeos undecimo. Unde dicitur Ioannis tertio: Nisi quis renatus fuerit denuo, non potest videre regnum Dei. Bene dixit: non potest videre regnum Dei. Revera non potest videre regnum Dei qui non potest videre veritatem, quia illud regnum est « gaudium de veritate »; sed non potest videre veritatem qui non credit veritati, iuxta illud Isaiae septimo⁷ secundum aliam litteram: Nisi credideritis, non intelligetis: ergo qui non credit veritati non potest videre regnum Dei; si non⁸ videre, nec habere; quia visio est « tota merces »: ergo necessaria est fides veritatis.

21. Secundum, quod est necessarium, est amor bonitatis. Propter quod dicitur Sapientiae sexto⁹: Si delectamini sedibus et sceptris, o reges populi, diligite sapientiam, ut in perpetuum regnetis. Diligite lumen sapientiae etc. Ista sapientia diligenda nihil aliud est quam Christus, Dei virtus et Dei sapientia, quam qui non diligit non potest regnare cum Deo. — Et ratio huius est: quia, cum anima in illo regno debeat uniri Deo et copulari, sicut sponsa sponso, indissolubili vinculo — sicut dicitur Matthaei vigesimo quinto¹⁰ de virginibus: Quae praeparatae erant intraverunt cum eo ad nuptias, interlinearis: « Ubi munda anima Verbo Dei copulatur » — et amor sit vis unitiva et principium delectationis — sicut dicit Dionysius¹¹: « Amorem, inquit, seu divinum, seu intellectualem, seu animalem, sive divinum, sive angelicum, sive intellectualem, sive animalem, sive

naturalem dicamus unitivam quandam et concretivam intelligamus virtutem » — et Augustinus¹ etiam dicat, quod caritas est summi amor boni: ergo necesse est, caritatem habere et summam diligere bonitatem ad hoc, quod anima ibi regnet, ubi regnare nihil aliud est, quam summae bonitati copulari et ea frui.

22. Tertium, quod necessarium est ad habendum regnum, est imitatio summae virtutis, ut sit obedientia in mandatis; quia, sicut dicitur primae ad Corinthios quarto², non in sermone est regnum Dei, sed in virtute. Et propter hoc dicitur Matthaei septimo: Non omnis, qui dicit mihi: Domine, Domine, intrabit in regnum caelorum, sed qui facit voluntatem Patris mei, qui in caelis est, ipse intrabit in regnum caelorum. — Et ratio huius est: impossibile est, quod tu regnes cum Deo, nisi Deus regnet in te; sed non regnat in te, nisi facias eius voluntatem; non facis autem eius voluntatem, nisi obtemperes mandatis eius: ergo necessaria est obedientia mandatorum ad hoc, quod intres in regnum caelorum. Nullus enim unquam intrabit nisi sub³ titulo obedientiae; plus enim quaeretur de factis quam de verbis.

23. Sequitur de gratia poenitentiali, quae est similiter ad introitum regni necessaria. Unde dicit Ioannes Matthaei tertio⁴: Poenitentiam agite; appropinquabit enim regnum caelorum. Idem dicit etiam Christus Matthaei quarto. — Et ratio huius necessitatis est: quia, cum in peccato, per quod a regno expellimur, sit voluntaria delectatio; oportet, quod in poenitentia, per quam recuperatur, sit voluntaria⁵ quaedam afflictio, ut videlicet homo sibi ipsi violentiam faciat. Unde dicitur Matthaei undecimo⁶: A diebus Ioannis Baptistae regnum caelorum vim patitur, et violenti rapiunt illud. Haec autem violentia fit tribus modis, secundum tres radices, a quibus pullulat omne malum.

24. Primo in suppeditatione mentalis arrogantiae per profundissimam humilitatem; quia, sicut dicitur Matthaei decimo octavo⁷, nisi conversi fueritis et efficiamini sicut parvuli, non intrabitis in regnum caelorum. Sinite, inquit Marci decimo, sinite parvulos venire ad me, talium est enim regnum caelorum; superbus autem nunquam intrabit. — Et ratio huius triplex est: prima, quia in illo regno est omnimoda subiectio quoad Dominum. Superbus vero nulli vult subiici nec etiam Domino, Deuteronomii primo⁸: Locutus sum, et non audistis; sed adversantes imperio Domini et tumentes superbia, ascendistis in montem. — Secunda ratio est: quia in illo regno est omnimoda pax et concordatio quoad proximum; econtra, sicut dicitur Proverbiorum decimo tertio⁹, inter superbos semper iurgia sunt. — Tertia vero ratio est omnimoda quietatio quoad se ipsum. Quilibet enim est contentus eo quod habet: proprio loco, propria mansione, propriis finibus, nec amplius desiderat; superbus vero non, sed semper extendit se extra terminos suos per appetitum excellentiae et¹⁰ vanitatis. Unde dicit Anselmus in libro de Similitudinibus, quod superbia dicitur, quia super ea quam debeat, graditur; Iob undecimo: Vir vanus in superbiam erigitur; nam superbia eorum qui te oderunt, ascendet semper. — Igitur regio subiectionis omnimodae, pacis perpetuae, plenae sufficientiae nullo modo convenit superbiae, sed per contrarium humilitati profundae. Quicumque ergo humiliaverit se sicut parvulus iste, hic est maior in regno caelorum, Matthaei decimo octavo.

25. Secundo ad habendum regnum caelorum est necessaria violentia in refrenatione mundialis avaritiae per altissimam paupertatem; Matthaei quinto¹¹: Beati pauperes spiritu, quoniam ipsorum est regnum caelorum. Bene dicit: ipsorum est, quia, cum tales superferantur toti mundo per contemptum omnium, dum ad illud regnum singulariter elevantur per desiderium, quodam modo iam ibi sunt. E contrario de amatoribus mundi dicitur Matthaei decimo nono¹²: Amen dico vobis, quia dives difficile intrabit in regnum caelorum. Iterum dico vobis, facilius est, camelum per foramen acus transire, quam divitem intrare in regnum caelorum. — Et ratio huius triplex est: prima, quia illud regnum est simplicissimum; econtra avarus compositissimus; quot enim habet rerum terrenarum affectiones, tot habet compositiones. Unde comparatur camelo propter gibbositatem, quia, quot desiderat terrae partes sive possessiones¹³, tot habet gibbositates, propter

quas non potest intrare; quia in regno est unitas affectionis, sublimitas positionis, communitas possessionis. — Secunda ratio est: quia illud regnum est sublimissimum, sicut prius¹ dictum est; econtra avarus est infimus, inhaerens terrae, faeci elementorum. Unde potest dicere avarus illud Psalmi: Persecutus est inimicus animam meam, humiliavit in terra vitam meam, id est « in terrenis », sicut dicit Glossa. — Tertia ratio est: quia illud regnum est communissimum; econtra avarus est invidissimus², omnia sibi approprians. — Nota auctoritatem Gregorii octavo Moralium in fine³. — Igitur regio simplicitatis, sublimitatis et communitatis nullo modo avaritiae convenit, sed potius per contrarium paupertati. Merito ergo elegit Deus pauperes in hoc mundo, divites in fide et heredes regni, quod repromisit Deus diligentibus se, Iacobi secundo.

26. Tertio etiam ad habendum regnum est necessaria violentia in maceratione carnalis concupiscentiae per integerrimam castitatem, de qua Matthaei decimo nono⁴: Sunt eunuchi, qui de matris utero sic nati sunt; et sunt eunuchi, qui facti sunt ab hominibus; et sunt eunuchi, qui se ipsos castraverunt propter regnum caelorum; et loquitur de triplici genere eunuchorum, quos scilicet facit necessitas, violentia et gratia. Tamen moraliter eunuchi, qui fiunt ab hominibus, possunt dici hypocritae, qui continent propter vanam gloriam, vel propter verecundiam, ne amittant honorem saeculi, aut reditus. Soli vero tertii sunt ad regnum apti. — Econtra: Hoc scitote intelligentes, quod omnis fornicator, aut immundus, aut avarus, quod est idolorum servitus, non habet hereditatem in regno Christi et Dei⁵. — Quare hoc? Triplex ad hoc est ratio: prima, quia illud regnum est purissimum, utpote luminosum; unde comparatur in Apocalypsi auro et vitro mundo, Apocalypsis vigesimo primo⁶. Econtra in luxuria est summa impuritas. — Nota de admixtione auri et luti, sic est de anima et de luxuria. — Secunda ratio est, quod illud regnum est ordinatissimum: quia, sicut in inferno est nullus ordo⁷, ita ibi omnis ordo. Econtra in peccato carnis est summa inordinatio, ubi ratio per carnem absorbetur. — Tertia ratio est: quia illud regnum est incorruptibile et perpetuum, sicut dictum est supra⁸. Econtra in peccato carnis est summa corruptio, in quo vulneratur homo etiam in naturalibus etc.

27. Regio igitur puritatis sordidis et inquinatis non convenit, quia non intrabit in civitatem aliquid coinquinatum, Apocalypsis vigesimo primo⁹. Regio totius ordinis absorptis a carne non competit, quia caro et sanguis regnum Dei possidere non possunt, primae ad Corinthios decimo quinto. Regio etiam incorruptionis summae corruptis non convenit, quia neque corruptio incorruptionem possidebit, sicut dicitur ibidem; immo qui seminat in carne, Glossa: « carnalia vitia », et fovet ea, de carne et metet corruptionem, Glossa: « convenientem messem »; nihil enim melius convenit carni quam corruptio, ad Galatas sexto. Quicumque ergo non acceperit regnum Dei sicut puer, non intrabit in illud. Hanc sententiam dedit Salvator Lucae decimo octavo. Et dicit ibi Glossa: Per puerum intelligitur innocentiae castitas, quae nobis imitanda proponitur, si regnum Dei volumus; quia, sicut dicitur Sapientiae sexto¹⁰, incorruptio facit esse proximum Deo.

28. Sequitur de gratia finali, quae super omnia necessaria est ad regnum habendum, nec aliter haberi potest. Hanc sententiam dedit Salvator illi qui volebat reverti ad sepeliendum patrem suum, Lucae nono¹¹: Nemo, mittens manum suam ad aratrum et respiciens retro, aptus est regno Dei. Quod non intelligit qui non intelligit parabolam de semine. — Unde notandum, quod semen in agro est gratia infusa in corde hominis; et quamvis ager fructificet ex virtute seminis, requiritur tamen diligentia cultoris et cooperatoris. Sic, quamvis ex virtute gratiae faciamus fructum boni operis, requiritur tamen diligentia et cooperatio liberi arbitrii et industria hominis, iuxta illud primae ad Corinthios tertio¹²: Dei sumus adiutores; Dei agricultura estis, Dei aedificatio estis; et hoc est aratrum. Nihil aliud est

igitur dicere: Nemo, mittens manum suam ad aratrum et respiciens retro, aptus est regno Dei, quam dicere: nemo, in producendo bono opere cooperans gratiae et retrocedens, cum minime perseveret¹, aptus est regno Dei; quia, sicut dicit Gregorius, « in cassum bonum agitur, si ante terminum vitae deseratur »; quia et frustra velociter currit, qui prius, quam ad metas veniat, deficit.

29. Sed notandum, quod tria sunt, quae istam gratiam integrant; quae sunt ad obtinendum regnum necessaria, scilicet stabilis patientia, sublimis confidentia et longanimis perseverantia. Et oritur unum ex altero, sicut dicitur ad Romanos quinto²: Scientes, quod tribulatio patientiam operatur; patientia autem probationem; probatio vero spem; spes autem non confundit etc. — Est ergo necessaria ad habendum regnum stabilis patientia. Scriptum namque est Actuum decimo quarto³: Per multas tribulationes oportet nos intrare in regnum caelorum. Hoc dixit Paulus, nec illud oportet sonat in congruitatem, sed in necessitatem. Unde Salvator noster, Matthaei vigesimo, matri filiorum Zebedaei petenti: Dic, ut sedeant hi duo filii mei unus ad dexteram tuam, et alius ad sinistram in regno tuo; respondit: Nescitis, quid petatis. Potestis bibere calicem, quem ego bibiturus sum? Dicunt ei: Possumus; quasi dicat: vos petitis regnum, sed petite cum eo iustitiam eius. Iustitia est, ut qui vult esse particeps in regno sit particeps in tribulatione; Apocalypsis primo⁴: Particeps in tribulatione et regno. Unde dicit Ioannes in Glossa: « Et hoc sciebat, quod eius passionem poterant imitari; sed hoc dicit, ut eo interrogante, et illis respondentibus, audiamus, quod nemo cum Christo potest regnare, nisi passionem eius sit imitatus ». Et ad hoc triplex est ratio.

30. Prima est: quia Deus⁵ nullum debet admittere ad regni sui consortium, nisi sit amicus verus et approbatus. Sed nullus approbari debet, nisi prius probetur; nullus probari potest ita bene, sicut per tribulationem, sicut dicitur de Abraham, Iudith octavo⁶: Memores esse debemus, quomodo pater noster Abraham tentatus est, et per multas tribulationes probatus, amicus Dei effectus est. Ergo tribulationis sufferentia vel patientia ad regnum habendum est necessaria. — Secunda ratio est: quia Deus in regno suo omnes coronat, sicut dicitur Sapientiae quinto⁷: Accipient regnum decoris et diadema speciei de manu Dei. Sed nullus debet coronari, nisi vicerit; nullus potest vincere, nisi certaverit; nec certare, nisi inimicos et tentationes seu tribulationes habuerit, sicut dicit Glossa super illud Psalmi⁸: Dum anxiaretur cor meum, in petra exaltasti me. Ergo ad coronam regni veniendum est per viam patientiae stabilis; secundae ad Timotheum secundo: Non coronabitur, nisi qui legitime certaverit. — Tertia ratio est: quia in illo regno est omne gaudium et delectatio: Delectationes enim in dextera tua usque in finem⁹. Sed nullus ad huiusmodi gaudium venire dignus est, nisi a gaudiis et delectabilibus mundi est elongatus. Unde dicit Hieronymus ad Heliodorum¹⁰: « Delicatus es, frater, si et hic vis gaudere cum saeculo et postea regnare cum Christo ». Nam, sicut idem dicit ad Iulianum, « difficile, immo impossibile est, ut et praesentibus quis et futuris fruatur bonis, ut et hic ventrem et ibi mentem impleat, ut de deliciis transeat ad delicias; ut in utroque saeculo primus sit, ut et in caelo et in terra appareat gloriosus »; et alibi. Sed nihil est, quod ita ab istis elonget hominem et sequestret, sicut facit tribulatio. Ergo tribulatio est recta via ad regnum: beati ergo, qui persecutionem patiuntur propter iustitiam, quoniam ipsorum est regnum caelorum, Matthaei quinto¹¹.

31. Est iterum ad habendum regnum necessaria sublimis confidentia, quam benedictus ille latro habuit, qui dixit Lucae vigesimo tertio¹²: Memento mei, Domine, dum veneris in regnum tuum, qui statim propter spem suam, quam in Dei misericordia posuit, audire meruit: Amen dico tibi, hodie mecum eris in paradiso. — Sed quare debeo confidere vel sperare, quod regnum Dei debeam possidere? Certe propter eius liberalitatem, quae me

invitat; Matthaei sexto¹ et Lucae duodecimo: Primum quaerite regnum Dei. — Propter veritatem, quae me confortat; Lucae duodecimo: Nolite timere, pusillus grex, quia complacuit Patri vestro dare vobis regnum. — Item propter pietatem et caritatem, quae me redemit; Apocalypsis quinto: Dignus es, Domine Deus, accipere librum et solvere signacula eius; quoniam occisus es, et redemisti nos Deo in sanguine tuo ex omni lingua et tribu et populo et natione; et fecisti nos Deo nostro regnum et sacerdotes, et regnabimus super terram. — Spes ergo sive confidentia est ad habendum regnum necessaria, et hoc, quia hominem sursum erigit, erectum stabilit, stabilito mansionem facit.

32. Est nihilominus super omnia longanimis perseverantia ad habendum regnum necessaria. Nam si commortui sumus, et convivemus; si sustinebimus, et conregnabimus². Quid est commori Christo in cruce, nisi in cruce poenitentiae et evangelicae observantiae usque ad mortem perseverare? Et propter hoc dicitur notabile verbum Iacobi quinto³: Sufferentiam Iob audistis, et finem Domini vidistis. — Possent enim aliqui dicere: bene audivimus sufferentiam Iob, et quod postea fuit in magna prosperitate, et reddita sunt ei omnia duplicata, et⁴ mortuus est in pace. Propter hoc ad denotandum, quod perseverandum est usque ad mortem in paupertate, confusione et afflictione, addidit: et finem Domini vidistis, cui nihil in praesenti est redditum.

33. Et revera propter tria est necessaria longanimis perseverantia ad regnum habendum. Primum est aeternitas⁵ voluntatis. Unde sicut illi qui habuerunt malam voluntatem in suo aeterno, aeternaliter cruciabuntur in inferno; ita qui bonam habuerunt, aeternaliter regnabunt in caelo. — Secundum est punctalitas mortis, quia in illo puncto mortis, ubi ceciderit lignum, ibi erit⁶, nec ad agendam poenitentiam erit regressus. Propter hoc dicit Gregorius terribile verbum in libro vigesimo quarto Moralium: « Appropinquante morte, cuiuslibet anima non immerito terretur, quando post pusillum hoc invenit, quod in aeternum mutare non possit ». — Tertium est immutabilitas virtutis, ad cuius perfectionem secundum Philosophum⁷ exigitur « scire et velle et impermutabiliter operari »; aliter non esset digna remuneratione aeterni praemii.

34. Sequitur de gratia sapientiali, quae etiam ad habendum regnum expedit. Sed notandum, quod istam tria integrant, scilicet sapientialia speculamina, sapientialia desideria, sapientialia exercitia, ut sapientia totum possideat hominem quantum ad intellectum, affectum et effectum⁸. — Dico ergo, quod ad regnum habendum expediunt sapientialia speculamina, et de hoc dicitur Sapientiae decimo: Iustum deduxit Dominus per vias rectas et ostendit illi regnum Dei et dedit illi scientiam Sanctorum. Sanctorum scientia sunt sapientiae speculamina, quorum⁹ quaedam realia, in creaturis videlicet universis; quaedam mentalia, in Scripturis videlicet divinis; quaedam vero moralia, in operibus videlicet Redemptoris. Prima pertinent ad Verbum increatum, secunda ad Verbum inspiratum, sed tertia ad Verbum incarnatum.

35. Item, ad habendum regnum expediunt sapientialia desideria, iuxta quod dicitur Sapientiae sexto¹⁰: Concupiscentia sapientiae deducit ad regnum perpetuum; et hoc, quia talia desideria animam simplificant, elevant et inflammant; Danielis decimo: Daniel, vir desideriorum, intellige verba, quae ego loquor ad te, et sta in gradu tuo. Item, nono dixit Gabriel Danieli: Ego veni, ut indicarem tibi, quia vir desideriorum es. — Item, expediunt sapientialia exercitia, Matthaei quinto¹¹: Qui autem fecerit et docuerit, hic magnus vocabitur in regno caelorum. Haec autem exercitia sunt, si cor nostrum informamus, si corpus bene regimus, si proximum instruimus.

36. Isti duodecim rami gratiae possunt signari per duodecim portas civitatis Ierusalem, de quibus scribitur Apocalypsis vigesimo primo¹²: Ab oriente portae tres, baptismalis scilicet gratiae, ubi anima renascitur et spiritualis oritur; ab occasu seu ab occidente portae tres, poenitentialis scilicet gratiae, quia per illam ab occasu resurgit homo iuxta illud:

Septies in die cadet iustus et resurget¹; de filio prodigo, Lucae decimo quinto: Surgam et ibo ad patrem meum etc.; ab aquilone, unde panditur omne malum, sicut dicitur Ieremiae primo, portae tres finalis gratiae, per quam homo firmus est contra malum tribulationis et tentationis; ab austro sive meridie, ubi sol est in plena claritate, portae tres sapientialis gratiae, quae illuminat hominem ad cognoscenda quae supra dicta sunt, scilicet librum naturae, Scripturae, gratiae.

37. Viso igitur de conditionibus regni: quid est, ubi est, quale est, quantum est² et quorum est; nunc ergo subiiciendum est de parabolis regni duodecim, quae inveniuntur in Evangelio generales, et si forte sunt plures, ad istas sunt reducibiles; quarum tres accipiuntur ex parte Opificis, tres ex parte Redemptoris, tres ex parte doni gratuiti et tres ex parte liberi arbitrii. — Tres, dico, parabolae sumuntur³ ratione Opificis ut creantis, ut gubernantis, ut retribuentis. — Ratione Opificis ut creantis sumitur illa Matthaei decimo tertio: Simile factum est regnum caelorum homini, qui seminavit bonum semen in agro suo, ut supra. Cum autem dormirent homines, venit inimicus eius et superseminavit zizania in medio tritici etc. Quomodo vero inimicus superseminavit zizania, id est malitiam et deordinationem in hoc mundo, patebit forte inferius. — Ratione vero Opificis ut gubernantis accipitur illa de patrefamilias, Matthaei vigesimo⁴: Simile est regnum caelorum homini patrifamilias, qui exivit primo mane conducere operarios in vineam suam. Hic notatur sollicitudo Dei, quam habuit circa populum suum a principio mundi, sicut paterfamilias circa familiam suam. Nunquam enim desiit nos erudire. Nam mane per legem naturae; hora tertia, per legem Scripturae; sexta, per Prophetas; nona, per Apostolos in lege gratiae; undecima, per Doctores sacros; et tamen adhuc remanemus⁵ pigri et infructuosi; et potest non immerito dici nobis: Quid hic statis tota die otiosi? — Ratione autem Opificis ut retribuentis accipitur illa de rege, qui voluit rationem ponere cum servis suis, Matthaei decimo octavo⁶: Assimilatum est regnum caelorum homini regi, qui voluit rationem ponere cum servis suis; et manifestantur ibi duo de Deo: misericordia scilicet et iustitia, quia universae viae Domini misericordia et veritas⁷: misericordia in debiti dimissione, iustitia vero in ingrati punitione; in eis utique, qui abusi sunt misericordia, saeviet acrius iustitia. — Et nota exemplum beati Bernardi de ape, quae habet mel et aculeum. — Prima autem istarum parabolarum accipitur in ratione praeteriti, secunda in ratione praesentis, tertia vero in ratione futuri.

38. Tres iterum parabolae accipiuntur ratione Redemptoris, Redemptoris, inquam⁸, descendentis in mundum, conscendentis in caelum et sedentis ad dexteram Patris et iterum revertentis ad iudicium: primum in ratione praeteriti, secundum in ratione praesentis, tertium vero in ratione futuri accipitur. — Ratione ergo Redemptoris descendentis in mundum accipitur illa de homine rege, qui fecit nuptias filio suo, Matthaei vigesimo secundo⁹, ubi dicitur: Simile factum est regnum caelorum homini regi, qui fecit nuptias filio suo etc. Homini regi, interlinearis: « Deo Patri »; qui fecit nuptias, interlinearis: « per incarnationis mysterium Ecclesiam Filio suo copulavit ». Nuptiarum vero thalamus fuit Virginis uterus. — Ratione vero Redemptoris conscendentis in caelum accipitur illa de homine nobili, Lucae decimo nono¹⁰: Homo quidam nobilis abiit in regionem longinquam accipere sibi regnum et reverti. Vocatis autem decem servis suis, dedit eis decem mnas et ait ad illos: Negotiamini, dum venio. Quis est iste nobilis nisi ille Filius Dei, qui de se ipso dicit: Ego autem constitutus sum rex ab eo, et illud Proverbiorum trigesimo primo: Nobilis in portis vir eius. Iste abiit in regionem longinquam, quando nostram carnem, cuius locus proprius terra est, sicut dicit Gregorius¹¹, transtulit in caelum. Sed tunc talenta dedit ad negotiandum, quando dedit diversa Spiritus dona ad bene agendum. Sed heu nos miseri! quis de ista negotiatione

sufficienter poterit respondere? — Ratione etiam Redemptoris revertentis ad iudicium accipitur illa de decem virginibus, Matthaei vigesimo quinto¹, ubi dicitur: Tunc simile erit regnum caelorum decem virginibus; et sequitur: Media nocte clamor factus est: ecce, sponsus venit, id est Christus, et dicitur ibi: Moram autem faciente sponso, interlinearis: « iudicium differente extremum »; vel moram faciente, quia, sicut dicit interlinearis, non est parum temporis inter primum et secundum adventum Christi. Virgines autem sub numero denario significant universitatem omnium hominum. Denarius enim numerus perfectus est, quia omnes numeros comprehendit, et ultra ipsum non est numerus, sed tantum numeri recapitulatio². Omnes enim, sicut dicit Apostolus, stabimus ante tribunal Christi etc.

39. Tres nihilominus parabolae sumuntur ex parte doni gratuiti, et hoc quantum ad gratiam praevenientem in voluntate, concomitantem in iustificatione et subsequentem in consummatione. — Ratione igitur doni gratuiti quantum ad gratiam praevenientem in voluntate sumitur illa de sagena missa in mare, Matthaei decimo tertio³, ubi dicitur: Simile est regnum caelorum sagenae missae in mare et ex omni genere piscium congreganti. Sicut enim exponunt Sancti, mare est mundus, sagena praedicatio evangelica vel praeveniens gratia, quae congregat ex omni genere piscium; quia « ad veniam vocat omnis generis homines », etsi non omnes eliguntur; unde: Multi sunt vocati, pauci vero electi⁴. Littus, finis saeculi, in quo boni ad caelum, mali ad tenebras mittuntur. In praesenti enim erant permixti; unde sequitur: elegerunt bonos in vasa sua, id est « in aeterna tabernacula »; ita exponit Glossa. — Ratione vero doni gratuiti quantum ad gratiam concomitantem in iustificatione accipitur illa de homine iaciente semen in terram, Marci quarto⁵, ubi dicitur: Sic est regnum Dei, quemadmodum si iaciat homo semen in terram, et dormiat et exsurgat nocte et die, et semen germinet et crescat, dum nescit ille. Ultro enim terra germinat et fructificat primum herbam, deinde spicam. Sicut enim semen iactatum in terram imperceptibiliter crescit tam de die quam de nocte; sic gratia infusa, in corde hominis cooperans facit eum crescere, licet non animadvertatur⁶, tam in die prosperitatis quam in nocte adversitatis, quia electis omnia cooperantur in bonum. Et dicit Gregorius⁷: « Cum desideria bona concipimus, semen in terram mittimus; cum vero recta operari incipimus, herba sumus; cum autem ad profectum boni operis crescimus, ad spicam pervenimus; cumque in eiusdem perfectione solidamur, iam plenum frumentum in spica proferimus ». — Ratione autem doni gratuiti quantum ad gratiam subsequentem in consummatione accipitur illa de fermento, Matthaei decimo tertio⁸, ubi dicitur: Simile est regnum caelorum fermento, quod acceptum mulier abscondit sive misit in farinae sata tria, donec fermentaretur totum; idem Lucae decimo tertio. Mulier ista divina sapientia est, fermentum vero caritas ratione caloris. Sicut enim mediante calore fermenti pasta disponitur et fit esibilis, sic mediante caritate Christo incorporamur et in bono consummamur; primae ad Timotheum primo⁹: Finis praecepti est caritas etc. Tria sata possunt dici activi, contemplativi et ex utrisque permixti, scilicet praelati, in quibus illud fermentum absconditur. — Vel secundum Glossam, farinae satis tribus, ut spiritus, anima et corpus in unum redacta, ne discrepent inter se, vel tres virtutes animae in unum redigantur, ut in rationabili possideamus prudentiam, in irascibili odium vitiorum, in concupiscibili desiderium virtutum. Donec fermentaretur totum, Glossa: « Tamdiu caritas in mente crescere debet, donec mentem totam in sui perfectionem commutet, ut nihil praeter Deum diligat ». « Satum, sicut dicit Glossa, est mensura ».

40. Tres denique parabolae sumuntur ex parte liberi arbitrii¹⁰, in quo debet esse simplicitas intentionis, studiositas sollicitudinis, strenuitas operationis iuxta tria, quae sunt in libero arbitrio. — Ratione

igitur simplicitatis intentionis, quae debet esse in libero arbitrio, sumitur illa parabola de thesauro, Matthaei decimo tertio¹, ubi dicitur: Simile est regnum caelorum thesauro abscondito in agro, quem qui invenit homo abscondit et prae gaudio illius vadit et vendit universa, quae habet, et emit agrum illum. — Ubi nota expositionem Gregorii, et sufficiat. Tamen in generali ibi duo notantur, scilicet vitatio periculi, scilicet humanae laudis, in absconsione thesauri; unde dicit beatus Gregorius²: « Thesaurus absconditur, ut servetur, quia studium caelestis desiderii a malignis spiritibus custodire non sufficit, qui hoc ab humanis laudibus non abscondit. Depraedari ergo desiderat qui thesaurum publice portat in via ». — Nota exemplum de candela portata in vento. — Secundum notabile est appretiatio regni in venditione omnis possessionis, quia, sicut dicit alibi beatus Gregorius, « si consideremus, quae et quanta sunt, quae nobis promittuntur in caelis, vilescunt animo omnia, quae habentur in terris ». Unde talis in comparatione omnia reputat ut stercora.

41. Ratione itidem studiositatis sollicitudinis, quae debet similiter³ esse in libero arbitrio, accipitur illa parabola de homine negotiatore, Matthaei decimo tertio⁴, ubi dicitur: Simile est regnum caelorum homini negotiatori, quaerenti bonas margaritas. Ubi duo in generali sunt attendenda: primum vigilantia in inquirendo. — Nota de istis mercatoribus, quantis laboribus et periculis se exponunt. Unde dicit beatus Hieronymus ad Nepotianum⁵: « Quantis sudoribus hereditas cassa expetitur? Minori labore margaritum Christi emi poterat ». — Secundum, attendenda prudentia in emendo, ut tales emat res, quae valeant in terra, ad quam est ipsas portaturus, et quarum est ibi inopia.

42. Ratione autem strenuitatis operis, quae requiritur similiter in libero arbitrio, accipitur illa parabola de grano sinapis, Matthaei decimo tertio⁶, ubi dicitur: Simile est regnum caelorum grano sinapis, quod accipiens homo seminavit in agro suo. Quod minimum quidem est omnibus seminibus; cum autem creverit, maius est omnibus oleribus. Idem fere Lucae decimo tertio et Marci quarto. — In grano sinapis, quod est minimum quantitate et maximum virtute, notantur duo necessaria bonis operibus, scilicet humilitas per modicitatem, virilitas per virtutem; et haec contra duo, quae maxime timenda sunt in bonis operibus, scilicet contra fraudem et desidiam. Unde super illud Iob nono⁷: Verebar omnia opera mea, dicit Glossa beati Gregorii: « Duo in bonis operibus timenda sunt, desidia et fraus. Desidiam facit minor amor Dei, fraudem proprius amor sui, dum pro bene actis tacita humani cordis gratia, vel favoris aura, vel quaelibet res exterior desideratur ». Haec breviter de parabolis dicta sufficiant⁸.

43. Sequitur de tribus quaestionibus difficilibus, quae in hanc parabolam incidunt, videlicet unde malum oriatur, quare sustineatur et quomodo puniatur⁹.

Ad responsionem primae quaestionis oportet primum intelligere, quid sit malum. Malum autem, secundum Augustinum¹⁰, non est natura aliqua, sed privatio boni mali nomen accepit. Manichaeus non potest intelligere, malum esse privationem, sed ponit, naturam esse aliquam; ideo necesse habet ponere mali principium, et sic duo principia¹¹, cum mali non possit esse principium nisi malum in quantum tale; bonum vero est diffusivum sui¹². — Cum enim unitas sit indivisio entis, veritas indivisio entis et esse; bonitas addit adhuc super hoc, quia est indivisio entis et esse et agere¹³, et illud agere est sese diffundere et communicare. Deus autem omne, quod agit, agit a se, secundum se et propter se. Quia agit a se, dat modum; quia secundum se, dat speciem; quia propter se, dat ordinem; quia omne bonum habet modum, speciem et ordinem; horum autem privatio est malum. Cum autem causa sit tantum agens, ut Deus; et tantum acta, ut irrationabilia; et agens et acta, ut rationalis creatura: horum privatio in causa tantum agente non potest esse; in causa tantum acta potest esse et est, sed sine culpa; in causa vero agente et acta est cum culpa; quia, si deficit, hoc est ex culpa sua, cum possit suam actionem ordinare et ab ordine pro sui libertate arbitrii deficere. Creatura enim rationalis et a Deo est et de nihilo est. Quia

est a Deo, est ipsius imitativa; et imitando Deum in actione sua, si agit a Deo et secundum Deum et propter Deum, ut constituat Deum suae actionis principium, exemplar et finem; tunc eius actio bona est, habens modum, speciem et ordinem. Quia vero de nihilo est, potest ab his deficere, et hoc facit, cum se nimium diligit, ut, quando debet constituere Deum finem et agere propter Deum, constituat se et agat propter se; et sic necesse est, ut agat secundum se et a se: et¹ sic deficit ab ordine rectae actionis, et talis defectus est malum, causatus a propria reputatione et proprio amore. — Habemus igitur, quid sit malum, quia defectus modi, speciei et ordinis; unde sit, quia a voluntate deficiente; et quare in sola creatura rationali, utente libertate arbitrii, propter quam potest a recto ordine obliquari.

44. Ad secundum autem, quod quaeritur, quare sustineatur; respondeo: quia hoc facit ad complementum universi, ad maiorem gloriam generis humani et ampliorem laudem Dei. — Ad complementum universi spectat, quod sit omnis differentia entium, quae potest rationabiliter cogitari. Sed cum aliquod sit ens, quod cadens a bono statim obstinatur in malo, ut lucifer; et aliquod, quod adhaerens bono statim confirmatur in eo, ut Angeli boni: debet etiam esse aliqua creatura, quae possit cadere et surgere pro sui arbitrii libertate. Et cum, secundum Augustinum², « Deus sic res, quas condidit, administret, ut eas agere proprios motus sinat »; sicut non mutat naturam inditam lapidi et cuilibet alii gravi, quin tendant inferius ad centrum, et ignis ac aëris, quin tendant superius et recedant a centro; sic nec debet vim inferre homini, quem liberum fecit, quin possit semper eligere quod voluerit. Igitur non solum rationabile, sed etiam necesse est ad complementum et regimen universi, quod mala fieri permittantur.

45. Spectat etiam malum ad maiorem gloriam generis humani. Fit enim homo gloriosior per exercitationem virtutum. Non enim, secundum Augustinum³, Deus sineret, mala fieri, nisi sciret, quibus bonorum usibus accommodaret. Gloriosiorem fecit enim beatum Laurentium malitia Decii quam amor patris sui. — Fit etiam gloriosior per accumulationem gratiarum. Magis enim gratus est Deo qui novit se a malis liberatum, quam qui non sciret, se ad mala fuisse dispositum; et ideo, si factus fuisset homo, qui peccare non posset, non tantas Deo gratias ageret. — Fit etiam gloriosior ex apparentia antithetorum⁴; contraria enim iuxta se posita magis elucescunt, sicut color albus apparet speciosior iuxta nigrum, et cantilena iucundior ex interpositione silentii, cum silentium sit pura privatio.

46. Spectat sive facit etiam ad ampliorem laudem Dei; apparet enim ex malis laudabilior eius potentia; licet enim manifesta sit in rerum productione, tamen melius est eam diversis modis manifestare. Propter quod dicit Dominus de Pharaone⁵: Idcirco autem posui te, ut ostendam in te fortitudinem meam. Nunquam enim in tot mirabilibus ostendisset Deus suam potentiam, si Pharao non fuisset malus. — Laudabilior etiam fit sapientia; ad maiorem enim sapientiam spectat deordinata ad ordinationem reducere, quam nunquam deordinata in ordine conservare. Unde Boethius⁶: « Ordo divinae providentiae cuncta complectitur »; quo fit, ut, si quis ab una differentia ceciderit, in alteram relabatur. — Laudabilior etiam fit eius iustitia in puniendo, quae non sic appareret, nisi essent mala, quae puniret. — Laudabilior est etiam eius misericordia in condonando, patientia in supportando, munificentia in largiendo: quia solem suum oriri facit super bonos et malos et pluit super iustos et iniustos⁷.

47. Ad tertium, quod quaeritur, quomodo puniatur malum; respondeo, quod punitur aeternaliter; et quod sic debeat esse, patet prius ratione divinae offensae, quae tanta est, quantus est⁸ ille qui offenditur. Cum igitur Deus sit infinitus, offensa peccati est infinita. Iustum est igitur, quod puniatur poena infinita; sed non potest puniri poena infinita secundum intensionem: oportet ergo, quod puniatur poena infinita secundum durationem aeternam⁹. — Alia ratio est, quia peccans in collegium civitatis iuste potest per exilium ab eius contubernio separari, quamdiu ipse vixerit, et civitas duraverit. Si igitur peccator proditor est civitatis Dei, cuius duratio est perpetua, iustum est, quod et ipse exilio perpetuo puniatur¹⁰. — Tertia ratio est, quia peccator iudicatur non solum secundum actum exteriorem principaliter, sed secundum interiorem voluntatem. Sed omnis peccans, quandocumque derelinquit Deum pro momentanea delectatione, mallet illam perpetuari,

ex quo de illa in perpetuo vitae suae poenitentiam non facit: ergo puniendus est, ac si delectatio perpetuo durasset. — Quarta ratio est: quia peccator in quolibet actu peccati mortalis abutitur omnibus illis rebus, a quibus debet iuvari et cum quibus habet ordinari. Sed ipse, cum sit pars universi, iuvamentum recipit ab elementaribus, caelestibus, supercaelestibus, et ordinem habet ad praeterita, praesentia et futura; abutitur ergo omnibus supradictis: nihil est ergo in universo, quod non sibi adversetur et quantum ad consistentiam et quantum ad durationem. Ergo necessarium est, quod ipse in universali et sempiterna adversitate puniatur, ac per hoc interminata poenae calamitate. — Quinta ratio est: quia, cum anima rationalis sit creata in horizonte aeviternitatis et temporis¹, nec sit in tempore nisi ratione unionis ad corpus, sublata illa unione, necessario intrat anima statum aeviternitatis. Si igitur moritur in peccato mortali, sempiternaliter in peccati perversione perdurat; sed « non est dedecus peccati sine decore iustitiae² »: igitur si sempiternaliter durat culpa, sempiternali est supplicio punienda; a quo supplicio nos liberatos perducat Filius Dei ad regnum caelorum; quod nobis praestare dignetur qui vivit et regnat cum Deo Patre et Spiritu sancto in saecula saeculorum. Amen. — Exᴘʟɪᴄɪᴛ.

---

Sermon II.

On the kingdom of God described in the gospel parables.¹

Summarium

Introduction; it is the noblest thing to preach the kingdom of God, number 1. — In this parable three things are noted about God in general: power, providence, justice, 2. — The division into three parts: the first, on the kingdom of God considered absolutely, which has five questions; the second, how the likeness fits it in twelve gospel parables; the third, on three questions concerning evil, 3. — Part I. On the kingdom of God itself considered in itself. First, what the kingdom of God is. The definition according to St Paul; its three conditions: judgments made straight, commands made tranquil, desires brought to completion, 4. — These are now lacking, 5-7. — An example, 8. — Secondly, where the kingdom of God is; first, not in outward things, but in inward, 9. — Secondly, not in lower things, but in higher, 10. — Thirdly, not in created things, but in causal accounts, 11. — To the way of sinners is opposed the way of the Saviour coming, 12. — Thirdly, of what sort the kingdom of God is; it is glorious, beautiful, delightful; of these singly, 13-15. — Fourthly, how great the kingdom of God is; it is great by the length of eternity, by the breadth of charity, by the height of sublimity, 16-18. — Fifthly, whose the kingdom of God is; the kingdom of glory belongs only to those having grace; grace is fourfold: first, baptismal grace; this is preserved through three things: through faith in truth, love of goodness, imitation of virtue, 19-22. — Secondly, penitential grace; this is exercised in three ways: in the treading down of mental arrogance through humility, in the bridling of worldly avarice through poverty, in the mortifying of carnal concupiscence through chastity, 23-27. — Thirdly, final grace; the cooperation of free choice is necessary; for the completeness of final grace three things are required: steady patience, lofty confidence, long-suffering perseverance, 28-33. — Fourthly, sapiential grace, which is made complete by three things: sapiential contemplations, desires, exercises, 34-36. — Part II. The kingdom of God fittingly described in twelve gospel parables. The parables of the Gospel can be reduced to twelve; three indeed on the side of the Maker, namely as creating, governing, rewarding, 37. — Three on the side of the Redeemer, namely as descending into the world, ascending into heaven, returning to judgment, 38. — Three on the side of the gratuitous gift, namely as to prevenient, concomitant, subsequent grace, 39. — Three on the side of free choice: as to simplicity of intention, studiousness of solicitude, strenuousness of operation, of which each requires two, 40-42. — Part III. Three questions on evil. First, whence evil arises, 43. — Secondly, why it is borne with, 44-46. — Thirdly, how it is punished, 47.

1. The kingdom of heaven is likened to a man that sowed good seed in his field, Matthew, chapter thirteen². — They stayed him that he should not depart from them, namely the Galileans, to whom he said: To other cities also I must preach the kingdom of God, for therefore am I sent. This last word is written in Luke, chapter four; where it is to be noted that among all hierarchical offices the noblest office is to preach the kingdom of God, to which office indeed Christ says that he was sent. Whence Isaiah, chapter sixty-one³: The Spirit of the Lord is upon me, to announce or to preach. He therefore who wishes to exercise Christ's office ought to be of good life; and unless he himself had given the command, in Matthew, chapter ten: Going, preach, saying: for the kingdom of heaven shall be at hand; it would be a wonder how anyone would dare to preach. Since therefore, dearly beloved, our life does not suffice for so worthy an office, let us pray, etc.

2. The kingdom of heaven is likened to a man that sowed good seed in his field. In this whole parable of today's Gospel three things are noted in general. The first is the divine power or⁴ wisdom in the found-

ing of creatures; which is designated by this which is said: The kingdom of heaven is likened to a man that sowed good seed in his field. — Good seed means good creatures, Genesis, chapter one: God saw all the things that he had made; and they were very good. The field, as Christ himself afterwards expounds, is the world; and the Gloss says there: "None but the good sows the good."

The second is the divine providence in the long-suffering and bearing with of the wicked; which is noted there: Lest perhaps, gathering up the cockle, you root up the wheat also together with it. Suffer both to grow until the harvest¹; the interlinear Gloss: "Behold, long-suffering, which is necessary even to the end."

The third is the divine justice in the repaying of merits; which is noted there: And in the time of the harvest I will say to the reapers: Gather up first the cockle, and bind it into bundles to burn, but the wheat gather ye into my barn²; the interlinear Gloss: "He who bore long-sufferingly repays worthy things through justice." And on this account, as the Gloss says, "in suffering let us meditate on justice, in judging let us not neglect patience."

3. But since to us it is given to know the mystery of the kingdom of God, but to the rest in parables, that seeing they may not see, and hearing may not understand, as is said in Luke, chapter eight³; and no likenesses of things are well known unless the things themselves are known first, just as I cannot know that Peter is like Paul unless I know both first; therefore some things are to be seen about the kingdom of heaven absolutely, and afterwards how the likeness fits it. And there are here six things to be considered about the kingdom of heaven.

The first is, what the kingdom of heaven is.

The second, where it is.

The third, of what sort it is.

The fourth, how great it is.

The fifth, whose it is.

The sixth, on the parables of the kingdom, of which twelve are found in the Gospel⁴.

But last of all there will have to be seen the three difficult questions which fall in with this parable, namely whence evil arises, why it is borne with, and how it is punished.

4. First therefore it is to be seen what the kingdom is. What it is, the Apostle says to the Romans, chapter fourteen⁵: The kingdom of God is not meat and drink, but justice and peace and joy in the Holy Ghost. Here the Apostle subtly describes the felicity of the whole of free choice, which is the faculty of will and of reason. But what is the kingdom of God? The kingdom of God is nothing else than a deiform influence, universally making straight the judgments of reason, making tranquil or peaceful the commands of the faculty, fulfilling or gladdening the desires of the will. Whence justice is nothing else than the universal setting straight of the judgments of reason; peace is nothing else than the universal tranquillity of the commands of the faculty; joy is nothing else than the universal⁶ fulfilment of the desires of the will. And then free choice reigns, and the kingdom of the soul is wholly at peace; which it is impossible should come about in the present. For that all our judgments should be straight, our commands tranquil, our desires brought to completion, is impossible while we are in this life.

5. About judgments this is clear in the sciences, especially those of physicians, jurists, astrologers, theologians; by which sciences nearly everything is governed. — For the judgments of physicians are often crooked; because they are means between the inborn and the accidental, and accidents are various and innumerable, and a little of time⁷ changes the complexion; and on this account they are deceived. — The judgments of jurists are often distorted; because they are a mean between the true and the plausible, and sometimes, because the plausible is proved and appears the more, the true is let go, and they are deceived⁸. — The judgments of astrologers likewise are often fallible, because they are means between the necessary and the possible. For since lower causes are possible and⁹ therefore variable, on that account they are deceived many times. — The judgments of theologians likewise are sometimes less right, because they are means between the eternal or aeviternal and the temporal. Temporal things are intentions, affections and innumerable circumstances, which sometimes vary operations¹⁰ and change them into another kind: and therefore, because

no one knows whether anyone be worthy of love or hatred, the judges of souls are sometimes deceived. — So then it is clear that human judgments in this life are not universally straight.

6. About the commands of our faculty likewise it is clear. For who ever in the present had all his commands made tranquil? For we wretched ones have a fourfold battle by which we are unceasingly assailed, namely the battle of time, of the body, of sensuality and of the will. — Time assails us miserably: summer through too much heat, winter through too much cold, autumn through too much dryness, spring through excessive moisture. Time also is the beginning of corruption. — The body too assails and afflicts us, now growing hungry¹, now feverish, now growing cold, and so forth. — And who would doubt about sensuality, that it brings a great battle upon us, contradicting the will many times? For it wishes to eat, to drink, to sleep, and other such things. — Against the will also we have a battle, because neither is it itself many times obedient to reason, indeed it is even in itself contrary and diverse. For² it contradicts the divine laws and will not be subject to reason; but in itself it is contrary and divided; for it would wish to will what it cannot will. — Since therefore there is no one in this life who is not troubled by this fourfold battle, it is plain that no one here has his commands made tranquil³.

7. About desires assuredly this same thing is clear. For who is there who in the present has his⁴ desires? No one. Now there are four desires which are inductive of almost every evil⁵, namely the desire of ruling, the desire of knowing or of coming to know, the desire of taking pleasure and the desire of abounding. The first is the root of pride, the second of curiosity, the third of wantonness, the fourth of cupidity. — The first desire cannot be fulfilled, because, even if you should rule the whole world, yet death will rule over you, since, as the Wise Man says in Ecclesiasticus, chapter ten⁶, every power, that is, every princedom, is a short life. — The second desire cannot be fulfilled, because, if you were to live many years, still you would not be able to know fully the nature of one straw, or of a fly, or of the least creature in the world. — The third desire, namely of taking pleasure, cannot be fulfilled here, because, where you find a delight, there follows afterwards torment and anguish. For every pleasure in the present is sprinkled with bitterness⁷. — But the fourth desire, namely of abounding, likewise cannot be fulfilled here, because the covetous man shall not be satisfied with money⁸. Whence Bernard in the book On Loving God: "Money does not so lessen the soul's hunger as wind does not lessen the body's. In short, if you were to see a starving man with open jaws, with cheeks puffed out by the wind, drinking in the air, as if he would thereby take counsel for his hunger; would you not think him mad? Of no less madness is he who thinks that the rational spirit can be more filled than puffed up by any bodily things whatever. For what have bodies to do with spirits? Neither indeed can those be refreshed by spiritual things, nor these on the other side by bodily things." The whole is Bernard's.

8. Note about King Alexander, who, when he heard the Epicureans positing two worlds, thought at once how he might have the second world; and he said: now I have more⁹ to do. — And on that account we ought greatly to desire that kingdom, where universally our judgments will be straight, our commands made peaceful and our desires terminated.

9. Secondly it is to be seen where that kingdom is, that we may know where¹⁰ we ought to seek it. For this it is to be noted that that kingdom is not in outward things, but in inward, because it is spiritual. Again, it is not in lower things, but in higher, because sublime. Nor is it¹¹ in created things either, but in causal accounts, because perpetual and incorruptible.

That kingdom, I say, is not in outward things, but in inward. Whence our Saviour says in Luke, chapter seventeen¹²: Behold, the kingdom of God is within you. But what does this mean? If it is within us, it seems that it is a very small and narrow kingdom. — But it must be attended to how great it is. Fourfold is the power in the soul, namely sense, imagination, reason and intelligence. See how much sense grasps. For the eye in the point of the pupil would apprehend the whole world, according to some, if it had no obstacle. But imagination can apprehend many such worlds. But reason apprehends still further, because it abstracts the universal, which is always and everywhere, from the particular, which is here and now. If therefore sense, imagination, reason are of such capacity and appre-

hension; what is intelligence, which is born to apprehend God¹, the highest good? Therefore it is no small kingdom which is within us, but the greatest and infinite.

10. Again, that kingdom is not in lower things, but in higher. Whence the Saviour says in John, chapter eighteen²: My kingdom is not of this world. He does not mean to say that this world is not subject to his rule, as certain heretics say³; but he means to intimate that his kingdom is to be sought in higher things, not in lower; because it is necessary that it be there, otherwise it would not be a complete kingdom. — For there is a fourfold agent: elemental, ethereal, aeviternal or everlasting, and eternal. The first is changeable as to form⁴; the second, as to place; the third, as to affections; but the fourth is neither movable nor changeable. Therefore in that one is the sublime kingdom to be placed.

11. Thirdly, that kingdom is not in created things, but in causal accounts. On which account the Saviour says in Luke, chapter twenty-two⁵: You are they who have continued with me in my temptations. And I dispose to you, as my Father hath disposed to me, a kingdom, that you may eat and drink at my table. That table is not material, but sapiential, in which there are as many dishes as there are accounts of creatures shining out. About this table, Proverbs, chapter nine: Wisdom hath built herself a house, namely when she took human flesh; she hath hewn her out seven pillars, when through the sevenfold grace of the Holy Spirit⁶ she strengthened the Church; she hath set forth her table, when she prepared the eternal and living accounts of all things to be contemplated and known by the soul reigning with him; and this is the preparation of the table. — Now those living accounts will appear to the glorious spirits as in a mirror, as in a book, as on a table: in a mirror, because beautifully; in a book, because stably and indelibly; but on a table, because delightfully.

12. And because we had gone out from inward things to outward, had fallen from higher to lower, were loving the creature instead of the Creator; therefore our Lord Jesus Christ came from inward things to outward, according to that word of Job, chapter twenty-eight⁷: Wisdom is drawn out of secret places; that he might call us back from outward things to inward. He also descended from higher things to lower, according to that word of the Gospel of blessed John⁸: I came down from heaven, not to do my own will, etc.; and Ecclesiasticus, chapter twenty-four: I dwell in the highest places, and my throne is in a pillar of a cloud; that he might draw us from lower things to higher. He nonetheless, our Creator, took up a creature, according to that word of John, chapter one: The Word was made flesh; that he might lead us back from an inordinate love of the creature to the love of himself.

13. Thirdly it is to be seen of what sort that kingdom is. For which it is to be noted that it is a kingdom glorious, beautiful, delightful, and this on account of the Father and the Son and the Holy Spirit. To the Father is appropriated the height of glory, to the Son the beauty of wisdom, to the Holy Spirit the sweetness of benevolence. There therefore is every sublimity, comeliness and gentleness.

I say therefore that that kingdom is glorious, according to that word of the Psalm⁹: They shall speak of the glory of thy kingdom. Now this will be when the glorified spirits will resolve whatever of good they have back into the first principle. And on this account the Angels are in continual praise and glorification, because what they continually receive they resolve back into him who alone can glory¹⁰. Whence even here, the more humbly the soul attributes to its principle the things which it receives, the nearer it is to that kingdom of glory. But the glory of the eternal kingdom will be in this, that the glorified spirits will praise and glorify perpetually our Lord, their former, reformer, governor, glorifier. So then the kingdom of God is glorious.

14. Again, that kingdom is beautiful, according to what is said in Wisdom, chapter five¹¹: They shall receive, namely the Saints, a kingdom of glory and a crown of beauty at the hand of the Lord. The crown of beauty or the kingdom of glory is nothing else than to see the beauty of sensible things, of rational spirits¹², of Christ's humanity, of the Divinity of the one and three God. — Augustine says in the sixth book of On Music¹³ that "beauty is nothing else than numbered equality," which there will be through all things.

15. Thirdly, that kingdom is delightful; on which account it is said in Luke, chapter fourteen¹: Blessed is he that shall eat bread in the kingdom of God. What does this mean? Will there be other dishes there than bread? No. For this will suffice, because it will have in itself every delight and the sweetness of every taste. This is the bread of Angels. If therefore men take so much delight in material bread, for this reason that it continues mortal life; how great will the delight be in that bread which is life by essence? By this alone and by no other can the soul be satisfied. — And the reason of this is² that it alone is innermost, alone most fitting, alone most sufficient, alone most abundant. That bread alone, I say, is innermost to the soul; because it alone enters into the soul by essence, and therefore it alone can refresh it. But other things do not enter into the soul by essence, but only according to a likeness; whence the Philosopher says³ that the stone is not in the soul, but the likeness of the stone; and therefore such things cannot refresh. — Again, it alone is most fitting to the soul; for nothing fits anyone better than he to whose image⁴ he was made. But the soul was made to the image of God; and therefore he alone, being fitting to it, satisfies and delights it: because delight is the joining of the fitting with the fitting. — Again, it alone is sufficient, because it alone fills the whole soul; and therefore by itself it can refresh the whole. — Again, it is most abundant, because, since it is infinite⁵, it exceeds the capacity of the soul itself. Blessed therefore is he who shall eat that bread in that kingdom.

16. Fourthly it is to be seen how great that kingdom is. Here sense, imagination, reason and intelligence fall short. For it is great by the length of an incorruptible or unending eternity; it is great by the breadth of an uncramped charity⁶; it is great by the height of an incomprehensible sublimity. That kingdom is great, I say, by the length of an incorruptible eternity, according to what is said in the Psalm⁷: Thy kingdom is a kingdom of all ages, that is, everlasting; Tobias, chapter thirteen: Thou art great, O Lord, for ever, and thy kingdom is unto all ages; Daniel, chapter three, in the word of Nabuchodonosor: His kingdom is an everlasting kingdom, and his power is to all generations; and chapter seven: His power is an everlasting power, that shall not be taken away, and his kingdom, that shall not be destroyed. For because the power of the King⁸ will not be able to be destroyed, therefore the kingdom is eternal. — For it is not corruptible in itself or from within; and therefore blessed Peter in his Canonical Epistle calls that kingdom an unfading glory. For that is unfading which does not have in itself any account or cause of corruption; and on the contrary a flower is fading, because in itself it is corruptible. — Again, neither from above nor from beside nor from below will it be able to be destroyed, because the power of the King is eternal, nor does anyone prevail against him. — Nor is there anything which avails so much for despising momentary vanity as to think continually on the eternity of glory.

17. Again, that⁹ kingdom is great by the breadth of an uncramped charity; because, although there are there men out of every tongue, people, tribe and nation; yet in nothing is it cramped on that account, rather it is the more enlarged, because thence each one's glory increases. Whence blessed Augustine says in the eighth book of the Confessions¹⁰: "When there is rejoicing with many, in each one also the joy is richer, because they warm one another and are set on fire by one another." On account of this breadth it is said in the Psalm¹¹: Ask of me, and I will give thee the Gentiles for thy inheritance, and the utmost parts of the earth for thy possession; and Matthew, chapter eight: Many shall come from the east and the west, and shall sit down with Abraham and Isaac and Jacob in the kingdom of heaven. For neither the multitude of those desiring nor the multitude of those existing nor the multitude of those possessing nor the multitude of those arriving will cramp the place, or do prejudice to anyone. — But note the authority of Gregory in the fourth book of the Morals, at the end¹².

18. Thirdly, that kingdom is great by the height of an incomprehensible sublimity. But from the greatness

of a corruptible kingdom¹ a man is called a great king, whereas from the greatness of the eternal King that kingdom is called a great kingdom. But who will be able to announce the greatness or the height of his power, wisdom, clemency and justice? Jeremias, chapter ten²: There is none like to thee, O Lord; thou art great, and great is thy name in might. Who shall not fear thee, O king of nations? For thine is the glory; among all the wise men of the nations, and in all their kingdoms there is none like unto thee. And therefore thy kingdom is great, and great are they who shall obtain it; Matthew, chapter eleven: But he that is the lesser in the kingdom of heaven is greater than he. — Now these things said about the kingdom are speculative; but what follows is practical, namely whose it is.

19. In the fifth place it is to be seen whose that most glorious kingdom is. For this it is to be noted that that kingdom of glory belongs only to those having grace, without which it is impossible to come to it. For the wages of sin is death; but the grace of God, life everlasting, that is, the cause of life, to the Romans, chapter six³; the Psalm: The Lord will give grace and glory. But that grace is fourfold in form, namely innocential or baptismal, penitential, final or perseverantial, and sapiential.

About the baptismal⁴ or innocential it is plain that it is necessary for the kingdom; for about it the Lord gave sentence in John, chapter three: Unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God. And the reason of this is that on account of the sin of the first parents we are all born children of wrath; if children of wrath, therefore children of indignation; and if children of indignation, not children of the kingdom, but of perdition. It is necessary therefore that we of necessity be purged and made pleasing through the restoring of innocence; which baptismal grace does. — Which was figured in Matthew, chapter three⁵, where over Christ baptized the heavens were opened, the Holy Spirit descended in the appearance of a dove, and the voice of the Father was heard: This is my beloved Son. Where three effects of baptism are noted: the opening of the gate, which sin had closed, through this that the heavens were opened; the restoring of innocence, through the dove, which innocence sin had taken away; the making pleasing, there: This is my beloved Son, because sin had made men children of wrath.

20. But it is to be noted that this grace is preserved through three things, without which it is impossible to obtain the kingdom, namely through faith in the highest truth, through love of the highest goodness, through imitation of the highest virtue; and this is faith working through love⁶. — The first therefore which is necessary for having the kingdom is faith in truth, because without faith it is impossible to please God, to the Hebrews, chapter eleven. Whence it is said in John, chapter three: Unless a man be born again, he cannot see the kingdom of God. Well did he say: he cannot see the kingdom of God. Truly he cannot see the kingdom of God who cannot see truth, because that kingdom is "joy about truth"; but he cannot see truth who does not believe truth, according to that word of Isaiah, chapter seven⁷, in another reading: Unless you believe, you shall not understand: therefore he who does not believe truth cannot see the kingdom of God; if not⁸ see, neither have; because the vision is "the whole reward": therefore faith in truth is necessary.

21. The second thing which is necessary is love of goodness. On which account it is said in Wisdom, chapter six⁹: If you be delighted with thrones and sceptres, O kings of the people, love wisdom, that you may reign for ever. Love the lumen of wisdom^tr., etc. That wisdom to be loved is nothing else than Christ, the power of God and the wisdom of God, whom he who does not love cannot reign with God. — And the reason of this is: since the soul in that kingdom must be united and joined to God, as a bride to a bridegroom, by an indissoluble bond — as is said in Matthew, chapter twenty-five¹⁰ of the virgins: They that were ready went in with him to the marriage, the interlinear Gloss: "Where the clean soul is joined to the Word of God" — and since love is a uniting power and the principle of delight — as Dionysius says¹¹: "Love, he says, whether divine, or intellectual, or animal, whether divine, or angelic, or intellectual, or animal, or

natural, let us call it a certain uniting and concreting power, let us understand it" — and since Augustine¹ also says that charity is the love of the highest good: therefore it is necessary to have charity and to love the highest goodness for this, that the soul may reign there, where to reign is nothing else than to be joined to the highest goodness and to enjoy it.

22. The third thing which is necessary for having the kingdom is the imitation of the highest virtue, so that there be obedience in the commandments; because, as is said in the first to the Corinthians, chapter four², the kingdom of God is not in speech, but in power. And on this account it is said in Matthew, chapter seven: Not every one that saith to me: Lord, Lord, shall enter into the kingdom of heaven, but he that doth the will of my Father who is in heaven, he shall enter into the kingdom of heaven. — And the reason of this is: it is impossible that you should reign with God unless God reign in you; but he does not reign in you unless you do his will; and you do not do his will unless you obey his commandments: therefore obedience to the commandments is necessary for this, that you may enter into the kingdom of heaven. For no one ever will enter except under³ the title of obedience; for more will be asked about deeds than about words.

23. There follows the penitential grace, which is likewise necessary for entry into the kingdom. Whence John says in Matthew, chapter three⁴: Do penance; for the kingdom of heaven shall be at hand. Christ also says the same in Matthew, chapter four. — And the reason of this necessity is: since in sin, by which we are driven out from the kingdom, there is a voluntary delight; it is fitting that in penance, by which it is recovered, there be a certain voluntary⁵ affliction, so that a man may, that is to say, do violence to himself. Whence it is said in Matthew, chapter eleven⁶: From the days of John the Baptist the kingdom of heaven suffereth violence, and the violent bear it away. Now this violence is done in three ways, according to the three roots from which every evil sprouts.

24. First in the treading down of mental arrogance through the deepest humility; because, as is said in Matthew, chapter eighteen⁷, unless you be converted and become as little children, you shall not enter into the kingdom of heaven. Suffer, he says in Mark, chapter ten, suffer the little children to come to me, for of such is the kingdom of heaven; but the proud man will never enter. — And the reason of this is threefold: the first, because in that kingdom there is complete subjection as regards the Lord. But the proud man will be subject to no one, not even to the Lord, Deuteronomy, chapter one⁸: I spoke, and you heard not; but resisting the commandment of the Lord and swelling with pride, you went up into the mountain. — The second reason is: because in that kingdom there is complete peace and concord as regards the neighbour; on the contrary, as is said in Proverbs, chapter thirteen⁹, among the proud there are always contentions. — But the third reason is complete quieting as regards oneself. For each one is content with what he has: with his own place, his own dwelling, his own bounds, and desires no more; but the proud man is not, but always extends himself beyond his own limits through an appetite for excellence and¹⁰ vanity. Whence Anselm says in the book On Likenesses that it is called pride because a man steps above what he ought; Job, chapter eleven: A vain man is lifted up into pride; for the pride of them that hate thee ascendeth continually. — Therefore the region of complete subjection, of perpetual peace, of full sufficiency in no way befits pride, but on the contrary deep humility. Whosoever therefore shall humble himself as this little child, he is the greater in the kingdom of heaven, Matthew, chapter eighteen.

25. Secondly, for having the kingdom of heaven violence is necessary in the bridling of worldly avarice through the highest poverty; Matthew, chapter five¹¹: Blessed are the poor in spirit, for theirs is the kingdom of heaven. Well does he say: theirs it is, because, since such men are borne above the whole world through contempt of all things, while they are singularly raised up to that kingdom through desire, in a certain way they are already there. On the contrary, about the lovers of the world it is said in Matthew, chapter nineteen¹²: Amen I say to you, that a rich man shall hardly enter into the kingdom of heaven. And again I say to you, it is easier for a camel to pass through the eye of a needle, than for a rich man to enter into the kingdom of heaven. — And the reason of this is threefold: the first, because that kingdom is most simple; on the contrary the covetous man is most composite; for as many affections for earthly things as he has, so many compositions has he. Whence he is compared to a camel on account of its humpedness, because, as many parts or possessions of the earth as he desires¹³, so many humps has he, on account of

which he cannot enter; because in the kingdom there is unity of affection, sublimity of position, community of possession. — The second reason is: because that kingdom is most sublime, as was said before¹; on the contrary the covetous man is lowest, clinging to the earth, the dregs of the elements. Whence the covetous man can say that word of the Psalm: The enemy hath persecuted my soul, he hath brought down my life to the earth, that is, "to earthly things," as the Gloss says. — The third reason is: because that kingdom is most common; on the contrary the covetous man is most envious², appropriating all things to himself. — Note the authority of Gregory in the eighth book of the Morals, at the end³. — Therefore the region of simplicity, sublimity and community in no way befits avarice, but rather on the contrary poverty. Rightly therefore hath God chosen the poor in this world, rich in faith and heirs of the kingdom, which God hath promised to them that love him, James, chapter two.

26. Thirdly also, for having the kingdom violence is necessary in the mortifying of carnal concupiscence through the most complete chastity, about which Matthew, chapter nineteen⁴: There are eunuchs, who were born so from their mother's womb; and there are eunuchs, who were made so by men; and there are eunuchs, who have made themselves eunuchs for the kingdom of heaven; and he speaks of a threefold kind of eunuchs, whom namely necessity, violence and grace make. Yet morally the eunuchs who are made so by men can be called hypocrites, who are continent on account of vainglory, or on account of shame, lest they lose the honour of the world, or their revenues. But only the third sort are fit for the kingdom. — On the contrary: Know you this and understand, that no fornicator, or unclean, or covetous person, which is a serving of idols, hath inheritance in the kingdom of Christ and of God⁵. — Why this? For this there is a threefold reason: the first, because that kingdom is most pure, inasmuch as it is luminous; whence it is compared in the Apocalypse to gold and to clean glass, Apocalypse, chapter twenty-one⁶. On the contrary in lust there is the highest impurity. — Note about the mixing of gold and mud, so it is with the soul and with lust. — The second reason is that that kingdom is most ordered: because, as in hell there is no order⁷, so there every order is. On the contrary in the sin of the flesh there is the highest disorder, where reason is swallowed up by the flesh. — The third reason is: because that kingdom is incorruptible and perpetual, as was said above⁸. On the contrary in the sin of the flesh there is the highest corruption, in which a man is wounded even in his natural gifts, etc.

27. Therefore the region of purity does not befit the filthy and the defiled, because there shall not enter into it the city anything defiled, Apocalypse, chapter twenty-one⁹. The region of total order does not belong to those swallowed up by the flesh, because flesh and blood cannot possess the kingdom of God, the first to the Corinthians, chapter fifteen. The region also of the highest incorruption does not befit the corrupt, because neither shall corruption possess incorruption, as is said in the same place; nay rather, he that soweth in the flesh, the Gloss: "carnal vices," and fosters them, of the flesh also shall reap corruption, the Gloss: "a fitting harvest"; for nothing befits the flesh better than corruption, to the Galatians, chapter six. Whosoever therefore shall not receive the kingdom of God as a child, shall not enter into it. This sentence the Saviour gave in Luke, chapter eighteen. And the Gloss says there: By the child is understood the chastity of innocence, which is set before us for imitation, if we will have the kingdom of God; because, as is said in Wisdom, chapter six¹⁰, incorruption maketh one to be near to God.

28. There follows the final grace, which above all things is necessary for having the kingdom, nor can it be had otherwise. This sentence the Saviour gave to him who wished to go back to bury his father, Luke, chapter nine¹¹: No man, putting his hand to the plough and looking back, is fit for the kingdom of God. Which he does not understand who does not understand the parable about the seed. — Whence it is to be noted that the seed in the field is grace infused into the heart of man; and although the field bears fruit from the power of the seed, yet the diligence of the tiller and fellow worker is required. So, although from the power of grace we bring forth the fruit of good work, yet the diligence and cooperation of free choice and the industry of man is required, according to that word of the first to the Corinthians, chapter three¹²: We are God's coadjutors; you are God's husbandry, you are God's building; and this is the plough. It is nothing else

therefore to say: No man, putting his hand to the plough and looking back, is fit for the kingdom of God, than to say: no one, cooperating with grace in bringing forth a good work and drawing back, since he in no wise perseveres¹, is fit for the kingdom of God; because, as Gregory says, "in vain is a good thing done, if it be abandoned before the end of life"; because also he runs swiftly in vain who fails before he comes to the goal.

29. But it is to be noted that there are three things which make that grace complete; which are necessary for obtaining the kingdom, namely steady patience, lofty confidence and long-suffering perseverance. And one arises from another, as is said to the Romans, chapter five²: Knowing that tribulation worketh patience; and patience trial; and trial hope; and hope confoundeth not, etc. — Therefore steady patience is necessary for having the kingdom. For it is written in the Acts, chapter fourteen³: Through many tribulations we must enter into the kingdom of heaven. Paul said this, nor does that must sound of fittingness, but of necessity. Whence our Saviour, in Matthew, chapter twenty, to the mother of the sons of Zebedee asking: Say that these my two sons may sit, the one on thy right hand, and the other on thy left, in thy kingdom; answered: You know not what you ask. Can you drink the chalice that I shall drink? They say to him: We can; as if he should say: you ask for the kingdom, but ask along with it for its justice. Justice is that he who wishes to be a partaker in the kingdom should be a partaker in tribulation; Apocalypse, chapter one⁴: Partaker in tribulation and in the kingdom. Whence John says in the Gloss: "And he knew this, that they could imitate his passion; but he says this so that, with him asking and them answering, we may hear that no one can reign with Christ unless he has imitated his passion." And for this there is a threefold reason.

30. The first is: because God⁵ ought to admit no one to the fellowship of his kingdom unless he be a true and approved friend. But no one ought to be approved unless he be first tried; no one can be tried so well as through tribulation, as is said of Abraham, Judith, chapter eight⁶: We ought to remember how our father Abraham was tempted, and being proved by many tribulations, was made the friend of God. Therefore the bearing or patience of tribulation is necessary for having the kingdom. — The second reason is: because God crowns all men in his kingdom, as is said in Wisdom, chapter five⁷: They shall receive a kingdom of glory and a crown of beauty at the hand of God. But no one ought to be crowned unless he has conquered; no one can conquer unless he has striven; nor strive unless he has had enemies and temptations or tribulations, as the Gloss says upon that word of the Psalm⁸: When my heart was in anguish, thou hast exalted me on a rock. Therefore one must come to the crown of the kingdom by the way of steady patience; the second to Timothy, chapter two: He shall not be crowned, except he strive lawfully. — The third reason is: because in that kingdom there is every joy and delight: for at thy right hand are delights even to the end⁹. But no one is worthy to come to such a joy unless he has been set far from the joys and delightful things of the world. Whence Jerome says to Heliodorus¹⁰: "You are dainty, brother, if you wish both to rejoice here with the world and afterwards to reign with Christ." For, as the same man says to Julian, "it is difficult, nay impossible, that a man should enjoy both present and future goods, that he should fill both his belly here and his mind there, that he should pass from delights to delights; that he should be first in both ages, that he should appear glorious both in heaven and on earth"; and elsewhere. But there is nothing which so sets a man far from these things and sequesters him as tribulation does. Therefore tribulation is the straight way to the kingdom: blessed therefore are they that suffer persecution for justice' sake, for theirs is the kingdom of heaven, Matthew, chapter five¹¹.

31. Again, for having the kingdom lofty confidence is necessary, which that blessed thief had, who said in Luke, chapter twenty-three¹²: Lord, remember me when thou shalt come into thy kingdom, who at once, on account of his hope, which he placed in the mercy of God, deserved to hear: Amen I say to thee, this day thou shalt be with me in paradise. — But why ought I to be confident or to hope that I should possess the kingdom of God? Surely on account of his liberality, which

invites me; Matthew, chapter six¹ and Luke, chapter twelve: Seek ye first the kingdom of God. — On account of the truth which strengthens me; Luke, chapter twelve: Fear not, little flock, for it hath pleased your Father to give you a kingdom. — Again, on account of the piety and the charity which redeemed me; Apocalypse, chapter five: Thou art worthy, O Lord God, to take the book and to open the seals thereof; because thou wast slain, and hast redeemed us to God in thy blood, out of every tongue and tribe and people and nation; and hast made us to our God a kingdom and priests, and we shall reign upon the earth. — Hope therefore or confidence is necessary for having the kingdom, and this because it raises a man upward, steadies him raised, and for him steadied makes a dwelling.

32. Nonetheless above all things long-suffering perseverance is necessary for having the kingdom. For if we be dead with him, we shall live also with him; if we suffer, we shall also reign with him². What is it to die with Christ on the cross, unless to persevere unto death on the cross of penance and of evangelical observance? And on this account that notable word is said in James, chapter five³: You have heard of the patience of Job, and you have seen the end of the Lord. — For some might say: we have indeed heard of the patience of Job, and that afterwards he was in great prosperity, and all things were restored to him doubled, and⁴ he died in peace. On this account, to signify that one must persevere unto death in poverty, confusion and affliction, he added: and you have seen the end of the Lord, to whom nothing was repaid in the present.

33. And truly on account of three things long-suffering perseverance is necessary for having the kingdom. The first is the eternity⁵ of the will. Whence, just as those who had an evil will in their own eternal will be tormented eternally in hell; so those who had a good one will reign eternally in heaven. — The second is the punctuality of death, because in that point of death, where the tree falleth, there shall it be⁶, nor will there be any going back to do penance. On this account Gregory says a terrible word in the twenty-fourth book of the Morals: "As death draws near, the soul of anyone is not without cause terrified, when after a little while it finds this, which it cannot change for eternity." — The third is the immutability of virtue, for the perfection of which, according to the Philosopher⁷, there is required "to know and to will and to work unchangeably"; otherwise it would not be worthy of the recompense of an eternal reward.

34. There follows the sapiential grace, which also is expedient for having the kingdom. But it is to be noted that three things make it complete, namely sapiential contemplations, sapiential desires, sapiential exercises, so that wisdom may possess the whole man as to understanding, affection and effect⁸. — I say therefore that for having the kingdom sapiential contemplations are expedient, and about this it is said in Wisdom, chapter ten: The Lord conducted the just man through the right ways and shewed him the kingdom of God and gave him the knowledge of the holy things. The knowledge of the holy things means the contemplations of wisdom, of which⁹ some are real, namely in all creatures; some mental, namely in the divine Scriptures; but some moral, namely in the works of the Redeemer. The first pertain to the uncreated Word, the second to the inspired Word, but the third to the incarnate Word.

35. Again, for having the kingdom sapiential desires are expedient, according to what is said in Wisdom, chapter six¹⁰: The desire of wisdom leadeth to the everlasting kingdom; and this because such desires simplify, raise up and set on fire the soul; Daniel, chapter ten: Daniel, man of desires, understand the words that I speak to thee, and stand upright. Again, in chapter nine Gabriel said to Daniel: I am come to shew thee, because thou art a man of desires. — Again, sapiential exercises are expedient, Matthew, chapter five¹¹: But he that shall do and teach, he shall be called great in the kingdom of heaven. Now these exercises are: if we form our heart, if we govern our body well, if we instruct our neighbour.

36. These twelve branches of grace can be signified by the twelve gates of the city of Jerusalem, about which it is written in the Apocalypse, chapter twenty-one¹²: On the east three gates, namely of baptismal grace, where the soul is born again and rises up spiritual; from the setting or from the west three gates, namely of penitential grace, because through it man rises again from his setting, according to that word:

The just man shall fall seven times in the day and shall rise again¹; about the prodigal son, Luke, chapter fifteen: I will arise and will go to my father, etc.; from the north, whence every evil is spread abroad, as is said in Jeremias, chapter one, three gates of final grace, through which a man is firm against the evil of tribulation and temptation; from the south or midday, where the sun is in full brightness, three gates of sapiential grace, which enlightens a man for knowing the things said above, namely the book of nature, of Scripture, of grace.

37. Having seen, therefore, concerning the conditions of the kingdom: what it is, where it is, of what sort it is, how great it is² and whose it is; now therefore there must be subjoined a treatment of the twelve parables of the kingdom, which are found in the Gospel as general ones, and if perchance there are more, they are reducible to these; of which three are taken on the side of the Maker, three on the side of the Redeemer, three on the side of the gratuitous gift and three on the side of free choice. — Three parables, I say, are taken³ by reason of the Maker as creating, as governing, as rewarding. — By reason of the Maker as creating is taken that one of Matthew, chapter thirteen: The kingdom of heaven is likened to a man that sowed good seed in his field, as above. But while men were asleep, his enemy came and oversowed cockle among the wheat etc. But how the enemy oversowed cockle, that is, malice and disorder in this world, will perhaps appear below. — But by reason of the Maker as governing is taken that one about the householder, Matthew, chapter twenty⁴: The kingdom of heaven is like to a householder, who went out early in the morning to hire labourers into his vineyard. Here is noted the solicitude of God, which he has had about his people from the beginning of the world, as a householder about his household. For he has never ceased to instruct us. For in the morning, through the law of nature; at the third hour, through the law of Scripture; at the sixth, through the Prophets; at the ninth, through the Apostles in the law of grace; at the eleventh, through the holy Doctors; and yet still we remain⁵ slothful and unfruitful; and it can not undeservedly be said to us: Why stand you here all the day idle? — But by reason of the Maker as rewarding is taken that one about the king who would take an account of his servants, Matthew, chapter eighteen⁶: The kingdom of heaven is likened to a king, who would take an account of his servants; and there two things about God are made manifest: mercy, namely, and justice, because all the ways of the Lord are mercy and truth⁷: mercy in the remitting of the debt, but justice in the punishing of the ungrateful; upon those, indeed, who have abused mercy, justice will rage the more fiercely. — And note the example of blessed Bernard about the bee, which has honey and a sting. — Now the first of these parables is taken in the account of the past, the second in the account of the present, the third indeed in the account of the future.

38. Three parables again are taken by reason of the Redeemer, of the Redeemer, I say⁸, descending into the world, ascending into heaven and sitting at the right hand of the Father and again returning to judgment: the first is taken in the account of the past, the second in the account of the present, the third indeed in the account of the future. — By reason, therefore, of the Redeemer descending into the world is taken that one about the man, a king, who made a marriage for his son, Matthew, chapter twenty-two⁹, where it is said: The kingdom of heaven is likened to a king, who made a marriage for his son etc. To a king, the interlinear Gloss: "to God the Father"; who made a marriage, the interlinear Gloss: "through the mystery of the incarnation he joined the Church to his Son". And the bridal chamber of the marriage was the Virgin's womb. — But by reason of the Redeemer ascending into heaven is taken that one about the nobleman, Luke, chapter nineteen¹⁰: A certain nobleman went into a far country, to receive for himself a kingdom and to return. And calling his ten servants, he gave them ten pounds and said to them: Trade till I come. Who is this nobleman but that Son of God, who says of himself: But I am appointed king by him, and that word of Proverbs, chapter thirty-one: Her husband is honourable in the gates. He went into a far country when he carried over into heaven our flesh, whose proper place is the earth, as Gregory says¹¹. But he then gave talents for trading when he gave the diverse gifts of the Spirit for acting well. But alas for us wretched ones! who of this trading

will be able to give a sufficient account? — By reason also of the Redeemer returning to judgment is taken that one about the ten virgins, Matthew, chapter twenty-five¹, where it is said: Then shall the kingdom of heaven be like to ten virgins; and it follows: At midnight there was a cry made: behold, the bridegroom cometh, that is, Christ, and it is said there: And the bridegroom tarrying, the interlinear Gloss: "deferring the last judgment"; or tarrying, because, as the interlinear Gloss says, there is not a little time between the first and the second coming of Christ. And the virgins under the number ten signify the whole body of all men. For ten is a perfect number, because it comprehends all numbers, and beyond it there is no number, but only a recapitulation of number². For we shall all, as the Apostle says, stand before the judgment seat of Christ etc.

39. Three parables nonetheless are taken on the side of the gratuitous gift, and this as regards prevenient grace in the will, concomitant grace in justification and subsequent grace in consummation. — By reason, therefore, of the gratuitous gift as regards prevenient grace in the will is taken that one about the net cast into the sea, Matthew, chapter thirteen³, where it is said: The kingdom of heaven is like to a net cast into the sea and gathering together of all kinds of fishes. For as the Saints expound, the sea is the world, the net is the preaching of the Gospel or prevenient grace, which gathers of all kinds of fishes; because "it calls men of every kind to pardon", although not all are chosen; whence: Many are called, but few are chosen⁴. The shore is the end of the world, in which the good are sent to heaven, the evil to the darkness. For in the present they were mingled together; whence it follows: they chose out the good into vessels, that is, "into eternal tabernacles"; so the Gloss expounds. — But by reason of the gratuitous gift as regards concomitant grace in justification is taken that one about the man casting seed into the earth, Mark, chapter four⁵, where it is said: So is the kingdom of God, as if a man should cast seed into the earth, and should sleep and rise night and day, and the seed should spring and grow up whilst he knoweth not. For of itself the earth brings forth and bears fruit, first the blade, then the ear. For as seed cast into the earth grows imperceptibly both by day and by night; so infused grace, cooperating in the heart of man, makes him grow, although it be not perceived⁶, as much in the day of prosperity as in the night of adversity, because to the elect all things work together unto good. And Gregory says⁷: "When we conceive good desires, we cast seed into the earth; but when we begin to work rightly, we are the blade; and when we grow to the advancement of good work, we come to the ear; and when we are made solid in the perfection of the same, we now bring forth the full grain in the ear". — But by reason of the gratuitous gift as regards subsequent grace in consummation is taken that one about the leaven, Matthew, chapter thirteen⁸, where it is said: The kingdom of heaven is like to leaven, which a woman took and hid or put in three measures of meal, until the whole was leavened; the same in Luke, chapter thirteen. That woman is the divine wisdom, and the leaven is charity by reason of its heat. For as by the mediating heat of the leaven the dough is disposed and becomes edible, so by the mediating of charity we are incorporated into Christ and are consummated in good; first to Timothy, chapter one⁹: The end of the precept is charity etc. The three measures can be said to be the active, the contemplative and those mingled of both, namely prelates, in whom that leaven is hidden. — Or, according to the Gloss, in three measures of meal, as spirit, soul and body brought back into one, lest they be at variance among themselves, or that the three powers of the soul be brought back into one, so that in the rational we may possess prudence, in the irascible hatred of vices, in the concupiscible desire of virtues. Until the whole was leavened, the Gloss: "So long ought charity to grow in the mind, until it change the whole mind into its own perfection, so that it love nothing besides God". "A measure, as the Gloss says, is a standard".

40. Three parables, finally, are taken on the side of free choice¹⁰, in which there ought to be simplicity of intention, studiousness of solicitude, strenuousness of operation according to the three things that are in free choice. — By reason,

therefore, of simplicity of intention, which ought to be in free choice, is taken that parable about the treasure, Matthew, chapter thirteen¹, where it is said: The kingdom of heaven is like unto a treasure hidden in a field, which a man having found hid it, and for joy thereof goeth and selleth all that he hath, and buyeth that field. — Here note Gregory's exposition, and let it suffice. Yet in general two things are noted there, namely the avoiding of danger, namely of human praise, in the hiding of the treasure; whence blessed Gregory says²: "The treasure is hidden that it may be kept, because he who does not hide from human praises his zeal for heavenly desire does not suffice to guard it from the malignant spirits. He therefore desires to be plundered who carries his treasure openly on the road". — Note the example of a candle carried in the wind. — The second notable thing is the appraising of the kingdom in the selling of every possession, because, as blessed Gregory says elsewhere, "if we consider what and how great are the things which are promised to us in the heavens, all things which are had on earth grow worthless to the mind". Whence such a man in comparison reckons all things as dung.

41. By reason likewise of studiousness of solicitude, which ought likewise³ to be in free choice, is taken that parable about the man, a merchant, Matthew, chapter thirteen⁴, where it is said: The kingdom of heaven is like to a merchant seeking good pearls. Where two things in general are to be attended to: first, vigilance in seeking. — Note concerning those merchants, to how many labours and dangers they expose themselves. Whence blessed Jerome to Nepotian says⁵: "With how many sweats is an empty inheritance sought after? With less labour the pearl of Christ could have been bought". — Secondly, prudence in buying is to be attended to, that he may buy such goods as are of value in the land to which he is going to carry them, and of which there is a scarcity there.

42. But by reason of strenuousness of work, which is required likewise in free choice, is taken that parable about the grain of mustard seed, Matthew, chapter thirteen⁶, where it is said: The kingdom of heaven is like to a grain of mustard seed, which a man took and sowed in his field. Which is the least indeed of all seeds; but when it is grown up, it is greater than all herbs. Almost the same in Luke, chapter thirteen, and Mark, chapter four. — In the grain of mustard seed, which is the least in quantity and the greatest in power, are noted two things necessary to good works, namely humility through smallness, manliness through power; and these against the two things which are most to be feared in good works, namely against fraud and sloth. Whence upon that word of Job, chapter nine⁷: I feared all my works, the Gloss of blessed Gregory says: "Two things are to be feared in good works, sloth and fraud. Sloth is caused by a lesser love of God, fraud by one's own love of self, when for things well done there is desired the silent favour of the human heart, or the breeze of applause, or any outward thing whatsoever". Let these things said briefly about the parables suffice⁸.

43. There follows the treatment of the three difficult questions which fall upon this parable, namely whence evil arises, why it is borne with and how it is punished⁹.

For the answering of the first question it is necessary first to understand what evil is. Now evil, according to Augustine¹⁰, is not any nature, but the privation of good has received the name of evil. The Manichaean cannot understand that evil is a privation, but posits that it is some nature; therefore he necessarily has to posit a principle of evil, and so two principles¹¹, since there can be no principle of evil except evil in so far as it is such; but the good is diffusive of itself¹². — For since unity is the undividedness of being, and truth the undividedness of being and to-be; goodness adds still further upon this, because it is the undividedness of being and to-be and to act¹³, and that acting is to diffuse and communicate itself. But God does everything that he does from himself, according to himself and for the sake of himself. Because he acts from himself, he gives mode; because according to himself, he gives species; because for the sake of himself, he gives order; because every good has mode, species and order; and the privation of these is evil. But since a cause is either only acting, as God; or only acted upon, as irrational things; or acting and acted upon, as the rational creature: the privation of these cannot be in a cause only acting; in a cause only acted upon it can be and is, but without fault; but in a cause acting and acted upon it is with fault; because, if it fails, this is from its own fault, since it can order its own action and can, by the liberty of its choice, fail from order. For the rational creature is both from God and out of nothing. Because

it is from God, it is imitative of him; and in imitating God in its own action, if it acts from God and according to God and for the sake of God, so that it constitutes God the principle, the exemplar and the end of its action; then its action is good, having mode, species and order. But because it is out of nothing, it can fail from these, and it does this when it loves itself too much, so that, when it ought to constitute God the end and to act for the sake of God, it constitutes itself and acts for its own sake; and so it necessarily acts according to itself and from itself: and¹ so it fails from the order of right action, and such a defect is evil, caused by self-esteem and self-love. — We have therefore what evil is, namely a defect of mode, of species and of order; whence it is, namely from a failing will; and why it is in the rational creature alone, which uses the liberty of choice, on account of which it can be bent aside from right order.

44. To the second thing that is asked, why it is borne with; I answer: because this makes for the completion of the universe, for the greater glory of the human race and for the fuller praise of God. — To the completion of the universe it belongs that there be every difference of beings which can reasonably be thought. But since there is a being which, falling from good, is at once obstinate in evil, as Lucifer; and a being which, cleaving to good, is at once confirmed in it, as the good Angels: there ought also to be some creature which can fall and rise again according to the liberty of its own choice. And since, according to Augustine², "God so administers the things which he has founded that he lets them carry on their own proper motions"; just as he does not change the nature put into a stone and into any other heavy thing, so that they tend downward toward the centre, nor that of fire and of air, so that they tend upward and recede from the centre; so neither ought he to do violence to man, whom he made free, so that he might not always be able to choose what he wills. Therefore it is not only reasonable, but even necessary for the completion and the government of the universe, that evils be permitted to happen.

45. Evil belongs also to the greater glory of the human race. For man becomes more glorious through the exercise of the virtues. For, according to Augustine³, God would not permit evils to happen, did he not know to what uses of good things he would turn them. For the malice of Decius made blessed Lawrence more glorious than his own father's love. — He becomes more glorious also through the heaping up of graces. For he is more pleasing to God who knows himself freed from evils, than he who would not know that he had been disposed toward evils; and therefore, if a man had been made who could not sin, he would not render God so great thanks. — He becomes more glorious also from the appearing of opposites⁴; for contraries set beside one another shine out the more, as a white colour appears more beautiful beside black, and a song more delightful from the interposing of silence, since silence is a pure privation.

46. It belongs also, or rather it makes, for the fuller praise of God; for from evils his power appears the more praiseworthy; for although it is manifest in the production of things, yet it is better to manifest it in diverse ways. On account of which the Lord says of Pharao⁵: And therefore have I raised thee, that I may shew my strength in thee. For God would never have shown his power in so many marvels, had Pharao not been evil. — His wisdom also becomes more praiseworthy; for it belongs to a greater wisdom to lead back what is disordered to order, than never to preserve in order what is disordered. Whence Boethius⁶: "The order of divine providence embraces all things"; whence it comes about that, if anyone falls away from one difference, he slips back into another. — His justice also becomes more praiseworthy in punishing, which would not so appear, were there not evils which it might punish. — More praiseworthy also is his mercy in pardoning, his patience in bearing with, his munificence in bestowing: because he maketh his sun to rise upon the good and bad, and raineth upon the just and the unjust⁷.

47. To the third thing that is asked, how evil is punished; I answer that it is punished eternally; and that it ought so to be is clear first by reason of the divine offence, which is as great as is⁸ he who is offended. Since therefore God is infinite, the offence of sin is infinite. It is just, therefore, that it be punished with an infinite punishment; but it cannot be punished with a punishment infinite in intensity: it must be, therefore, that it be punished with a punishment infinite in eternal duration⁹. — Another reason is that one who sins against the fellowship of a city can justly be separated by exile from its company, as long as he himself shall live and the city shall endure. If therefore a sinner is a traitor to the city of God, whose duration is perpetual, it is just that he too be punished with perpetual exile¹⁰. — A third reason is that a sinner is judged not principally according to the outward act alone, but according to the inward will. But every sinner, whenever he forsakes God for a momentary delight, would prefer that delight to be made perpetual,

seeing that he does not repent of it in the whole course of his life: therefore he is to be punished as if the delight had lasted perpetually. — A fourth reason is this: that a sinner in every act of mortal sin abuses all those things by which he ought to be helped and with which he has to be ordered. But he himself, since he is a part of the universe, receives help from things elemental, celestial and supercelestial, and has an ordering to things past, present and future; he abuses therefore all the aforesaid things: there is nothing therefore in the universe which is not set against him both as to subsistence and as to duration. Therefore it is necessary that he be punished with a universal and everlasting adversity, and through this with an unending calamity of punishment. — A fifth reason is this: that, since the rational soul is created on the horizon of aeviternity and of time¹, and is not in time save by reason of its union with the body, when that union is taken away the soul necessarily enters the state of aeviternity. If therefore it dies in mortal sin, it endures everlastingly in the perversion of sin; but "there is no disgrace of sin without the comeliness of justice²": therefore if the fault lasts everlastingly, it is to be punished with an everlasting punishment; from which punishment may the Son of God bring us, set free, to the kingdom of heaven; which may he deign to grant us who lives and reigns with God the Father and the Holy Spirit unto the ages of ages. Amen. — Exᴘʟɪᴄɪᴛ.

---