Letter 34: On the Treasury

34. ON THE TREASURY. Not without reason, my most beloved, is a manger set out for the beasts of burden, nor does it lie there merely for the look of the thing; for it is a kind of table, composed by the reason of men though for unreasoning animals, so that through it the four-footed beasts may take their food. But if those who have taken care to build mangers should neglect to bring in fodder, the beasts of burden will fail, wasting away in the poor stall by an easy decline, and hunger devours the animals that are not fed. And those men will get from the whole affair a loss worthy of their negligence or greed, for whom there was only the labor of preparing the manger and the care of filling it was lacking; for together with the dead animals they will lose also the use of the manger, justly bearing two grievous losses, they who have begrudged to supply the one necessary outlay of a useful expenditure. By this example therefore, most beloved, we ought to take care lest we incur loss of the soul and the ruin of our salvation by neglecting the table set in the church by the Lord for the needy, which we either look upon with scornful eyes or pass by with dry hands. Far be it, I beg, from your souls, such a contagion. For easily creeps the cancer of greed [Ex. 17,6] into the heart fortified with no bowels of mercy, and it binds with viperous chains the captured soul, if the serpent, our enemy, finds it naked of good works and abounding in the material of its captivity, that is, in unfruitful riches. Let us not therefore allow the table of the Lord to be left empty both to us and barren to the needy, and to stand only for show, not for use, lest from our negligence the groans wrung from the hungry be turned back against us. For he who spurns the poor man provokes, as it is written, him who made him, that is, the common Creator of all, who, as he rejoices in the refreshment of the poor, so is grieved at their want. Let us therefore rouse ourselves from the sleep of idleness and, in order to shake off the torpor of negligence or to break the chains of greed, let us look carefully into all the words, precepts, promises, works, and counsels of our Savior God, and let us reckon with ourselves why and by what author this table has been set forth in the courts of the house of the Lord, in the sight of all his people, and what is most especially to be considered, for whose good, by what grace, and to what fruit it shines forth and lies open. Consult the very oracles of truth, and the prophet will answer you: he who has mercy on the poor man lends to the Lord [Prov. 19,17]. This therefore is the table of the heavenly money-changer, building up a treasure of life and plying God's loan for the trading of the pearl [Matt. 13,45]. For he who lends to the poor of the Lord awaits from the Lord the recompense of an eternal reward. But the blessed apostle Paul also, teaching, testifies that among the cares of all the churches the care of the poor was not the least to him; for he says that, only that we should be mindful of the poor, this very thing he was eager to do [Gal. 2,10]. The same elsewhere cries out: we brought nothing into this world, but neither can we take anything away [1 Tim. 6,7]; and again: for what have you that you have not received? [1 Cor. 4,7] And therefore, most beloved, not that we should be straitened from our own property, but that we should lend out of what is entrusted. For a stewardship, he says, has been committed to us [1 Cor. 9,17], and the use of temporal money is common, not the eternal possession of private property. If you should know it to be temporally yours on earth, you will be able to make it perpetually yours in the heavens; if you call to mind in the Gospel those receivers of the Lord's talents [Matt. 25,14] and what the father of the household, on returning, repaid to each, you will know how much more useful it is to set money at the table of the Lord to be multiplied, than to keep it idle in barren faith, and you will know that a thing kept with no return to the creditor, to the great loss of the useless servant, is preserved only for the increase of his punishments. Hasten therefore rather to deserve to hear that voice: well done, good servant, enter into the joy of your Lord [Matt. 25,21], than that one: wicked and slothful servant, out of your own mouth I judge you [Luke 19,22], and the rest which are well known, when the useless one is cast into the outer darkness and his talent is given to the one who abounded with the credits he had multiplied; for to everyone, he says, who has, it shall be given, but from him who has not, even that which he has shall be taken away [Matt. 25,29; Luke 19,26]. Let us call to mind also that widow [Mark 12,43; Luke 21,3-4] who, neglectful of herself in her care for the poor, emptied out the whole substance of her livelihood, mindful only of what was to come, with the Judge himself as witness. For others, he says, contributed out of their abounding surplus; but she, perhaps poorer and more needy than many even of the poor, for whom two mites were her whole income, yet richer in spirit than all the wealthy, looking only to the riches of an eternal reward, greedy of the heavenly treasure, gave up to herself at once the whole of that substance of hers which is taken from the earth and returns to the earth. She gave away what she had, that she might possess what she had not seen. She gave away corruptible things, that she might gain immortal ones. That little poor woman did not despise the plan ordained and appointed by God concerning the receiving of what is to come, and therefore the Ordainer himself was not unmindful of her, and now the Arbiter of the world himself anticipated his own sentence and proclaimed in the Gospel her whom at the judgment he will crown. Let us therefore lend to the Lord out of the gifts of the Lord; for we possess nothing without his bounty, without whose nod we ourselves do not even exist. And let us above all consider what we may think to be our own, we who by a greater and special debt are not our own, and not only because we were made by God, but also because we have been bought? But let us rejoice that we have been bought at a great price, indeed by the blood of the Lord himself [1 Cor. 6,20], by which price we cease to be both worthless and venal, since liberty is more worthless than servitude, to be free for righteousness. For such a one, a free man, is the slave of sin and the captive of death. Let us therefore render to the Lord his own gifts; let us give to him who receives in every poor person; let us give, I say, rejoicing, and let us receive, exulting from him, as he says. For such an injury pleases him, that we should do violence to his kingdom, breaking the bars of heaven by good works [Matt. 11,12]. For our Lord, who alone is good as the one God [Matt. 19,17], does not desire to receive out of zeal for greed but out of an affection of bounty. For what does he not have, who gave all things? Or what does he not possess, who possesses the very ones who possess, since all the men of riches are in his hands? But his immense justice together with his goodness wishes that gifts be made to him in turn out of his own gifts, so that, because he is good, he may create for himself the material of beneficence toward you, and may grant to you merit, that you may worthily receive it, because he is just. The treasures of his goods therefore lie open and the riches of his goodness are at hand, so that each one may not wait to receive, but of his own accord may snatch for himself as much as he wishes. For in this the good Lord and holy Father made us, that by our own good we might be good. For what good would he need from without, who himself, as great as he is, is wholly goodness and blessedness? On this account, as far as it lies in him, dearest ones, he wishes every man to be saved [1 Tim. 2,4], because in every man he loves his own work, and he is lavishly generous to you of his own wealth, if you yourself are not envious and grudging to yourself of those things which God made yours, not that it might be for you a cause of death, but that it might be a return to life. O abundance of the goodness of God! He wishes to be lent to out of those things which he himself bestowed; he desires to become the debtor of his own gifts, that with great interest he may repay your loan to you. Hasten therefore, brother, to bind to yourself so rich a debtor, that he may both call you a friend instead of a slave and, having found you faithful in your earthly coins, may make you rich out of his heavenly treasures. Do not be afraid, do not delay, do not spare. Be violent toward God, seize the kingdoms of heaven. He who forbids that another's goods be touched rejoices that his own be invaded, and he who condemns the rapacity of greed praises the plunder of faith. Your guests have long been standing before your doors, awaiting the time and the king of the table. You keep your guests waiting; run anxiously, lest they remain fasting longer and lest, by the wrong done to them, he be stirred up who made them and who made them poor for your good. For the almighty Lord could, my most beloved, have made all alike rich, so that no one would have need of another; but the merciful and compassionate Lord, by a counsel of infinite goodness, so arranged it that he might prove your disposition in them. He made the wretched, that he might recognize the merciful. He made the needy, that he might give exercise to the wealthy. The material of your riches is your brother's poverty, if you understand concerning the needy and the poor [Ps. 41,1], and do not keep for yourself alone what you have received, since for this reason too God conferred upon you that man's portion in this age, that he might owe you whatever you had offered to the needy out of your own willing affection from his gifts, and might in turn enrich you on that eternal day out of that man's portion. For through these persons Christ now receives, and then he will repay on their behalf. For that rich man of the Gospel teaches us, from Tartarus, and Lazarus, now in the bosom of Abraham no longer a beggar, who in that penal want of the burning rich man overflowed with the refreshment of life [Luke 16,24]; this example, I say, teaches that there is a reciprocity here and there apportioned to the human race, and that there will be repaid yonder to the poor what here seems denied to them, and on the contrary that the rich, who here were destitute toward the poor, will gain nothing of the felicity of the poor, and that perpetual beggary, together with an abundance of punishments, will have to be paid back to them in worthy vengeance for the wrong done to the poor. Wherefore walk, as it is written, as sons of light in the light, while you have the light [John 12,35]; and so act, Christian, while the day for repenting and providing is at hand, that you may deserve to hear from the Lord: well done, good servant, because you have been faithful in a few things, I will set you over many [Matt. 25,21; Luke 19,17]. See therefore and attend to this word, brother, and do not neglect the grace which has been offered to you. Do not go down empty into the house of Christ, which is the church of the living God [1 Tim. 3,15]. If out of your many things you bestow even a little, you have prepared for yourself a great addition of your remaining goods. Very many await you and hang upon your coming, looking about for when they may see you. Upon you are spent the prayers of all the needy and the vows of the weak. See lest they be compelled to change such devoted affections and to turn their prayers into complaint, and lest the groans uttered against you, which the necessity of the suffering, while you show no mercy, has wrung from the destitute, strike and call upon the father of orphans, the avenger of widows, and the fellow-sufferer of the poor, God [Ps. 68,5]. Beware lest you love only yourself, if you love yourself, since that love is of iniquity, and he who loves iniquity hates, as it is written, his own soul [Ps. 11,5]; the fullness of the law is love of the neighbor [Rom. 13,10; Luke 10,36], which every man is to man by the brotherhood of nature. Bear therefore equal care of yourself and of the poor man, that you may imitate the imitator of Christ by caring not for what is useful to yourself but to others [1 Cor. 10,33], so that the care for yourself may rest the more fully upon God. For see by how great a crime pride or greed separates you from him to whom God joined you by his own work. Refresh the hungry soul, and you will not fear in the evil day from the wrath that is to come. For blessed, he says, is he who understands concerning the needy and the poor; in the evil day the Lord will deliver him [Tob. 4,7; Ps. 41,1]. Work therefore and cultivate this region of your land, brother, that it may sprout for you a fertile crop, full of the fatness of grain, bringing you with great interest the hundredfold fruit of the multiplied seed [Matt. 13,8]. In the desire and pursuit of this possession or this trading there is a holy and saving greed; for such a desire, which deserves the heavenly kingdom and longs for the perennial good, is the root of good things. Such riches therefore, as was said above, covet, and possess a patrimony of this kind, which the creditor may weigh out to you in a hundredfold fruit, so that you may increase your heirs also together with yourselves in perennial goods. For this possession is truly great and precious, which does not burden its possessor with a worldly heap, but enriches him with an eternal return, which flows with milk and honey and offers to its farmers a nectar of sweet liquors not pressed out from hives nor from herds, but poured forth through joyful streams. But, most beloved, not only that you may seek eternal goods, but that you may deserve to avoid innumerable evils, provide by present anxiety and by diligent working of righteousness. For you have need of great help and protection, and we are in want of the patronage of many and unfailing prayers. For our adversary does not rest, and as an ever-watchful enemy bent on our destruction he besets all our ways and carefully explores the goings-out and the approaches of all; an inseparable companion he attaches himself to the footsteps of each one, and he casts hedges before our goings-out and sets snares among our feet, so that, ill-cautious, you may stumble even on the level ground upon a hidden pitfall. Whence it is written: there are ways which seem to men level, but their end leads down into hell [Prov. 14,12; 16,25]. But if, careless on the level or uncautious on the slippery ground, you fall, at once he rushes in and presses down the one who has fallen; nor does he forbear to let go, unless he break and devour [1 Pet. 5,8]. Through all things therefore beware; while you set down your foot, look all around. For from all sides the devil threatens like a lion ready for the prey. Do not trust even your own land; it must be trodden by you with a suspended, nay a guarded step, since, recognizing the sin of the first father in the whole flesh of men, fruitful of thorns and thistles and serpents and beasts, it carries out the sentence of the Creator [Gen. 3,18]. Many crosses besides await us in this age, innumerable perils, the corruptions of diseases, the fires of fevers, and the weapons of pains rage against our souls, the torches of desires are kindled, everywhere hidden snares lie stretched out, on every side drawn swords bristle, life is passed amid ambushes and battles, and we walk over fires laid beneath a deceitful ash. Therefore, before you incur by chance or by desert some fall into so great sicknesses, hasten to be received by the physician [Eccli. 38,1] and to become dear to him, that in the time of necessity you may have ready the remedy of health. It is one thing when you alone pray for yourself, and another when a multitude trembles for you before God. You are silent, and when you are silent, they cry out for you. And they see you and smile upon you. They find you and greet you, and, forgetful of their own want and weakness, their bodies are quickened by your health, their souls grow vigorous at the sight of you. You indeed are a fertile field to them, you are a fruitful estate; and they in turn are to you a rich and precious possession. They prefer you to their own children, and each, anxious for you before he is for himself, prays for your salvation either together with his own or before his own. Not neglectful of themselves, but with their love transferred to you, each loves himself in you and prays for your life rather than his own, since your life is the fruit of his life and your riches are his wealth, which are the riches of poverty. In all the churches they pray for you, in all the squares they give thanks for you, and in every place at the commemoration of your name they are raised up, blessing the Lord, and in their hands they kiss you, absent though you are. Always they see you and never do they not see you, since they embrace you in the spirit, by which we discern those who are absent. For you are inscribed and impressed upon their hearts by your great humanity toward them. Nor do they fear hunger, secure of your food, nor do they dread the winter, because you anticipate and shut out the winter by the provision of clothing. Blessed is the man whom the Lord at his coming shall find so doing!

XXXIIII. DB GAZOPHVLACIO. Non frustra, dilectissimi mei, iumentis praesepe ponitur neque tantum ad speciem uidendi iacet; mensa etenim quaedam est quamlibet inrationabilium animantum tamen ab hominum ratione conposita, ut per eam quadrupedia cibum capiant. quod si hi qui praesepia aedificare curauerint neglegant pabulum inferre, procliui tabida inopi stabulo iumenta deficient et non pascentia fames depascitur animalia. at illi dignum neglegentia uel auaritia damnum de toto capessent, quibus praesepis parandi tantum labor fuerit et replendi cura defuerit; pariter enim cum animalibus mortuis et usum praesepis amittent, duo grauia damna iuste ferentes qui unum necessarium utilis inpendii sumptum pepercerint ministrare. hoc igitur exemplo, dilectissimi, cauere debemus, ne damnum animae et dispendium salutis adeamus neglegentes in ecclesia positam a domino mensam indigentibus, quam despicientibus oculis intuemur aut aridis manibus praeterimus. absit, quaeso, ab animis uestris tale contagium. facile enim serpit cancer auaritiae 1] (Ex. 17,6). 1 depromseris FU, deprumpseris 0 profecte 0 corde FPU L add.: hic deest finis superioris epistolae et inicium sequentis (t. e. decimae tertiae) que scribitur ad pamachium • XXXIIII • FLOPU . — incipit epistola XXIX F, sermo sSI paulini ãpi de gazophilatio • XXXV. L, incipit de gazophilatio 0, epistola sancti paulini episcopi ad aletium de auaritia fugienda. et de elemosinis erogandis: et de earum utilitate: ubi etiam ipsum ad hoc nititur prouocare U Venerabili et beato ac dilectissimo (dectissimo F) fratri Aletio paulinus praem. FUP* 5 dilectissime FU mei om. FPU 7 animantum 0, animantium cet . 8 rationem 0 ea U 9 hii FO 10 procliuius L tapida FPU 11 fanus FPU 12 capescent FPU presepibus FPU 13 parandis FOPU laboris FPU 14 amittet FOP, amictet U 16 ut illis FOPU 17 dilectissimi otn. FPU 19 mensam a domino U quam despicientibus om. U intuemur v, praeterimus w 20 praeteriaaimiaatafiam mus 11, intuemur 01 ab iqjmicis 0 21 conjugjum 0 carcer U in praecordia nullis misericordiae munita uisceribus captamque uipereis adligat uinculis animam, si ab operibus bonis nudam et materia captiuitatis hoc est infructuosis opibus abundantem serpens inimicus inuenerit. non patiamur ergo mensam domini et nobis uacuam et egentibus inanem relinqui et uisui tantum stare, non usui, ne de neglegentia nostra esurientibus expressi gemitus in nos retorqueantur. qui enim spernit pauperem exacerbat, ut scriptum est, eum qui fecit illum hoc est communem omnium creatorem, qui sicut refectione inopum gaudet, ita defectione tristatur. Excitemus ergo nos ab inertiae somno et, uel ut neglegentiae torporem discutiamus uel auaritiae uincla rumpamus, inspiciamus diligenter in omnia uerba praecepta promissa opera consilia saluatoris nostri dei reputemusque nobiscum, cur haec mensa et quo auctore proposita sit in atriis domus domini, in conspectu omnis populi eius, quodque maxime considerandum est, cui bono, qua gratia, in quem fructum locata praeniteat et pateat. consule ipsa ueritatis oracula, et respondebit tibi propheta: qui miseretur pauperi, dominum fenerat. caelestis igitur trapezitae haec mensa est thesaurum uitae struens et ad margaritam negotiandam dei fenus exercens. qui enim fenerat pauperes domini praestolatur a domino retributionem mercedis aeternae. sed et beatus apostolus Paulus docens inter sollicitudines omnium ecclesiarum non minimam sibi curam pauperum esse testatur; ait enim, tantum ut pauperum memores simus, quod studui facere id ipsum. idem alibi clamat: nihil intulimus in hunc mundum, uerum 7] Prou. 14, 31 et 17, 5. 19] Prou. 19,17. 21] (Matth. 13, 45). 25] Gal. 2,10. 27] I Tim. 6, 7. 1 nullius F 5 nobis v, uobis w 6 uisu 0 7 pressi F 8 est om. F 9 commune 0 11 nos om. F 12 torporem Ov, teporem cet . decutiamus L, descutiamus U uincula F 16 quodque] quod F, quod quam v 17 pertineat Bigneus, perniteat v 19 deum v 20 trapizite P, trapicitae F, trapezetae 0 21 negotiandum FOU 22 domino deo v 23 paulus apostolus U nos docens v 25 pauperem 0 26 quid Fl studui 0 v, studii cet . nec auferre possumus, et iterum: quid enim habes quod non acceperis? atque ideo, dilectissimi, non ut de proprio restricti simus, sed ut de credito feneremus. dispensatio enim, inquit, nobis credita est, et temporalis pecuniae usura communis, non priuatae rei aeterna possessio. si cognoscas eam temporaliter in terra tuam, poteris in caelestibus tibi facere perpetuam; si reminiscaris in euangelio illos susceptores domini talentorum et quid cuique paterfamilias reuersus retribuerit, scies quanto sit utilius ponere ad mensam domini multiplicandam pecuniam, quam sterili fide otiosam re(seruare) sciesque rem nullo reditu creditoris, magno inutilis serui dispendio, in sola poenarum illius incrementa seruatam.. Festina igitur illam potius uocem mereri, ut audias: euge, bone serue, intra in gaudium domini tui, quam illam: serue nequam et piger, de ore tuo te iudico, et reliqua quae nota sunt, misso inutili in tenebras exteriores ac talento eius illi, qui multiplicatis creditis abundabat, adiecto: omni enim, inquit, habenti dabitur, non habenti uero et id quod habet auferetur. reminiscamur et illius uiduae, quae pauperum cura sui neglegens totam uictus sui substantiam, futuri tantum memor, iudice ipso teste uacuauit. alii enim, inquit, de abundantia sua superante contulerunt; illa uero multis forsitan et pauperum egentior, cui duo minuta 1] I Cor. 4, 7. 3] I Cor. 9,17. 7] (Matth. 25,14). 15] Matth. 25,21. 16] Luc. 19, 22. 19] Matth. 25, 29; Luc. 19, 26. 24] (Marc. 12, 48; Luc. 21, 3. 4). 3 sumus U credito] proprio FPU 5 si om. 0 6 in terram tuam FU, in terra (terram 0) tua LO, interituram coni. Sacch . 8 reuersurus U 10 otiosam reseruare sciesque rem scripsi, odiosam reminiscant (reminiscantur U) . Quare cu, odiosam, reminisci a te, auare Chiffl., om. v 11 nullo] in illo F redditu LPU .12 in] ut in FLU esse seruatam v 14 illa 0 15 serue bone FU quam v, potius quam w 17 ac 0, at cet . 18 eius] abiecto hic inscr. L qui v, om. M creditis çręQįţjş 0 abundabant L adiecto v, abiecto FOPU, hic om. L 22 uacauit L, uocauit FPU 28 superante L, superantes cet., superantia Schot . 24 forsitam 0 pauperibus L llVIIII. Panlini Nol. epistolae. 20 omnis census erant, sed animo cunctis diuitibus opulentior, solas mercedis aeternae opes spectans, caelestis auara thesauri pariter sibi totum eius substantiae, quae de terra sumitur et in terram reuertitur, abdicauit. misit quod habebat, ut quod non uiderat possideret. misit corruptibilia, ut inmortalia conpararet. non despexit illa paupercula dispositam a deo ordinatamque rationem de receptione uenturi, et propterea non fuit inmemor eius ipse dispositor iamque sententiam suam ipse mundi arbiter praecucurrit et quam in iudicio coronaturus est in euangelio praedicauit. Feneremus igitur dominum de donis domini; nihil enim sine eius munere possidemus, sine cuius nutu nec ipsi sumus. et nos praecipue quid nostrum putemus, qui maiori et speciali debito non sumus nostri, et non solum quia facti a deo, sed et empti sumus? gratulemur autem quia magno empti quippe sanguine ipsius domini, quo pretio et uiles et uenales esse desistimus, quia uilior seruitute libertas liberum esse iustitiae. talis etenim liber seruus peccati et captiuus est mortis. sua igitur domino dona referamus; demus illi qui in omni paupere accipit; demus, inquam, gaudentes et recipiamus, (ut) inquit, ab ipso exultantes. placet enim ipsi talis iniuria, ut uim regno ipsius inferamus bonis operibus caeli claustra frangentes. dominus enim noster, qui solus bonus ut unus deus, non auaritiae studio accipere desiderat sed largitatis affectu. quid enim non habeat qui omnia dedit? aut quid non possideat qui ipsos possidet possidentes, quia omnes uiri diuitiarum in manibus eius? sed inmensa eius iustitia pariter et bonitas de ipsis muneribus suis uult sibi munera inuicem 15] (I Cor. 6, 20). 23] Matth. 19, 17. 2 solas L, sola cet . et celestis FLPU 4 abducauit U habeat L 7 de receptione] dereptione 0 9 praecurrit FOP, percurrit U 11 donis in mg. add. L, om. cet., bonis v domini] muneribus add. U 13 post . at) et et F 14 et] sed FPU qui FPU 15 sed Ov, om. cet . graulemur F1 16 quippe quia F 19 dona domino F 20 ut inquit scripsi, om. L, inquit cet . 22 fragrantes U 26 ipsos om. FU 27 inmense 0 fieri, ut sibi materiam erga te beneficentiae pariat, quia bonus est, tibi faciat meritum, quod digne recipias, quia iustus est. Patent igitur thesauri bonorum illius et diuitiae bonitatis eius in promptu sunt, ut unusquisque non expectet accipere, sed ultro sibi rapiat quantum uelit. in hoc enim nos fecit bonus dominus et pater sanctus, ut nostro bono essemus boni. nam quo ille indigeret extrinsecus bono qui totus ipse, quantus est, bonitas et beatitudo est? ob hoc, quantum in ipso est, carissimi, omnem hominem uult saluum fieri, quia in omni homine opus suum diligit, et inpense tibi largus est de suis opibus, si tu tibi ipse non sis inuidus et auarus de his, quae deus tua fecit, non ut causa tibi ad mortem, sed ut reditio ad uitam foret. o abundantia bonitatis dei! uult fenerari ex his, quae ipse largitus est; cupit debitor fieri donorum suorum, ut cum multa tibi ratione tuam reddat usuram. Propera igitur, frater, tam uberem tibi obstringere debitorem, ut et amicum te ex seruo uocet et in tuis terrestribus nummis te expertus fidelem de suis caelestibus thesauris diuitem faciat. ne trepides, ne cuncteris, ne parcas. esto uiolentus deo, rape regna caelorum. qui uetat aliena contingi sua gaudet inuadi, et qui damnat auaritiae rapacitatem laudat fidei rapinam. pransores tui dudum stant pro foribus tuis tempus et regem mensae opperientes. tu conuiuas moraris; curre sollicitus, ne diutius maneant ieiunantes et iniuria eorum excitetur is, qui fecit illos et qui illos bono tuo pauperes fecit. nam 8] (Ps. 15, 2). 9] I Tim. 2,4. 18] (Ioh. 15,15). 21] (Matth. 11,12). 26] (Prou. 14, 31). 1 benefacientiae 0, benificentiae F; suae add. FPU 2 tibi 0, et tibi cet . quo FOPU 6 bonus] nobis 0 7 indulgeret 0 10 inpensae L largitus FPU 12 iis v 13 reditio acripsi, perditio 0, precio FLP, pretio tibi U, precium v foret s. 1. m. 1 F, forent v obundatio (o om.) L bonitas 0 14 iis v ipse om. U 15 tua 0 17 prepera U 19 expertum 0 tuis F te diuitem L 20 parcas] ne dubites add. FPU 21 deo deo U rape Lv, rapere OP, capere FU 22 qui om. L 24 operientes FLPU 20* potuerat, dilectissimi, dominus omnipotens aeque uniuersos diuites facere, ut nemo indigeret altero; sed infinitae bonitatis consilio sic parauit misericors et miserator dominus, ut tuam in illis mentem probet. fecit miserum, ut agnosceret misericordem. fecit inopem, ut exerceret opulentum. materia diuitiarum tibi est fraterna paupertas, si intellegas super egenum et pauperem, nec tibi tantum habeas quod accepisti, quia ideo et illius partem tibi in hoc saeculo contulit deus, ut tibi deberet quicquid de suis donis tuo uoluntario affectu indigentibus obtulisses ac te uicissim in aeterna die de illius parte ditaret. per ipsos enim nunc accipit Christus et tunc pro ipsis rependet. docet enim nos et euangelicus ille diues a tartaro et in Abrahae sinu iam non mendicus Eleazar, qui in illa poenali ardentis diuitis egestate refrigerio uitae adfluebat; docet, inquam, istud exemplum uicissitudinem esse istic et illic humano generi distributam repensandumque illic pauperibus quod istic uidetur negatum, et contra diuites, qui pauperibus istic inopes fuerint, nihil de pauperum felicitate capturos mendicitatemque perpetuam cum abundantia poenarum pro iniuria pauperum digna ultione referendam. Quare ambulate, ut scriptum est, ut filii lucis in lumine, dum lumen habetis; et sic age, Christiane, dum resipiscendi et prouidendi dies subpetit, ut audire merearis a domino: euge, bone serue, quia in paucis fidelis fuisti, supra multa te constituam. uide igitur et intende huic uerbo, frater, et noli neglegere gratiam, quae tibi oblata est. noli descendere uacuus in domum Christi, quae est ecclesia dei uiui. de tuis multis uel parua si tribuas, multam tibi reliquorum tuorum adiectionem parasti. plurimi te expectant et in aduentum tuum pendent circumspicientes quando 6] (Ps. 40, 2). 13] (Luc. 16, 24). 21] Ioh. 12, 35. 24] Matth. 25, 21; Luc. 19,17. 27] (Ex. 23,15). I Tim. 3, 15. 2 inflntae F bonitatis sue U 9 quicquid] quid 0, qd v 10 de om. U 13 eleazar 0, lazarus cet . 17 uidebatur F, uideatur LPU 23 resipicendi L mereatis pi U a] audiris a F 24 serue bone F fuisti fidelis F 25 hic F te uideant. tibi inpenduntur cunctorum inopum preces et uota debilium. uide ne tam pios mutare cogantur affectus et in querelam preces uertant et aduersum te editi gemitus, quos necessitas laborantium te non miserante confectis extorserit, feriant et inuitent patrem orphanorum, uindicem uiduarum et conpassorem pauperum deum. Caue ipsum te tantummodo ames, si te amas, quia iniquitatis est ista dilectio, et qui diligit iniquitatem odit, ut scriptum est, animam suam; plenitudo legis est dilectio proximi, quod omnis homo homini est germanitate naturae. parem ergo curam tui et pauperis gere, ut imiteris imitatorem Christi non tibi sed aliis utilia curando, ut tui inpensius deo cura sit. uide enim quanto crimine te superbia aut auaritia discernat ab eo, cui te deus opere suo iunxit. refice esurientem animam, et non timebis in die malo ab ira superuentura. beatus enim, inquit, qui intellegit super egenum et pauperem, in die malo liberabit eum dominus. operare igitur et excole hanc regionem terrae tuae, frater, ut germinet tibi frugem fertilem, plenam adipe frumenti, magno cum fenore centesimum tibi fructum multiplicati seminis adferentem. in huius uel possessionis uel negotiationis adpetitum et studium sancta et salutaris est auaritia; nam talis cupiditas, quae regnum caeleste meretur et bonum perenne desiderat, radix bonorum est. tales igitur, ut supra dictum est, diuitias concupiscite et huiusmodi possidete patrimonium, quod in centenos fructus uobis creditor pensitet, ut 5] (Ps. 67,6). 8] PB. 10,6; Rom. 13,10; Luc.10, 36. 12] (I Cor. 10,33). 16] Tob. 4, 11; Ps. 40, 2. 20] (Matth. 13, 8). 3 gemitus editi U 5 inuitant FPU, irritent coni. Sacch . orfanonorum 0 uindicem scripsi, et iudicem L, iudicem cet . 7 ames] ame 0 amas] ames U 8 et] ut FU diligit se FOPU iniquitate FPU 9 plenitudo] autem add. v 10 homini est Ov, hominem cet . germanitate 0, germanite diligat (diligat m. 2 add.) L 11 paperis U 12 tui L, tuae FO, tue PU 18 cura Lv, cure FPlJ, curae 0 etenim U 14 decernat F 17 malo 0, mala cet . liberauit 0 19 tibi] ti 0 24 desiderat v, desideret w 26 creditos Ov pensitet ut Ov, penset et ut cet . uestros quoque uobiscum bonis perennibus augeatis heredes. possessio enim haec uere magna et pretiosa est, quae possessorem suum non cumulo saeculari onerat, sed reditu ditat aeterno, quae lacte et melle manat et non de aluearibus neque pecoribus expressum dulcium nectar liquorum, sed per flumina laeta diffusum suis praebet agricolis. Verum, dilectissimi, non solum ut bona aeterna quaeratis, sed ut mala innumera uitare mereamini, praesenti sollicitudine et sedula operatione iustitiae prouidete. magno enim adiutorio atque praesidio tibi opus est et multarum atque indeficientium orationum patrociniis indigemus. aduersarius enim noster non quiescit et in nostrum peruigil hostis interitum obsidet omnes uias nostras egressusque et aditus omnium diligenter explorat; uniuscuiusque uestigiis comes indiscretus adfigitur ac saepes egressibus nostris obicit et pedibus interserit, ut in plano quoque latentem salebram male cautus offendas. unde scriptum est: sunt uiae quae uidentur hominibus planae, nouissima autem earum tendunt in infernum. quod si securus in plano neque cautus in lubrico decidas, ilico inruit et lapsum premit; nec parcit omittere, nisi frangat et deuoret. per cuncta igitur caue; dum infers pedem, cuncta circumspice. ex omnibus enim partibus zabulus inminet sicut leo paratus ad praedam. neque ipsi terrae tuae credas; suspenso tibi, immo munito calcanda uestigio, quae ut peccatum primi patris in uniuersa hominum carne cognoscens, spinis et tribulis et serpentibus ac bestiis ferax, sententiam 12] I Pet. 5, 8. 17] Prou. 14, 12. 16, 25. 22] Ps. 16, 12. 25] (Gen. 3,18). 2 uero U 3 omerat F, honerat P redditu FLPU redit aeterno (u ditat om.) 0 4 neque] neque de FPU 5 peccoribus L sed per] super L 8 ut] ut et PU uetare U 10 tibi OJ, nobis v 11 aduersarus 0 12 quiescet FP 13 additus P 14 cuiusque FPU afficitur U 15 saepe se L, sepe FPU 18 nouissime 0 20 ruit F et frangat U 21 caue dum] cauendum U 22 zabolus FIPU, diabolus F* 23 ipse F post credas distinctionem om. Schot . 24 immo munito coni. Rosw., in monumento OJ, in momento coni. Sacch . calcandae o Schot . ut acrtpst, om. Lv, in cet . creatoris exequitur. multae praeterea nobis in hoc saeculo cruces, innumera discrimina, morborum labes, febrium ignes et dolorum tela grassantur in animas, cupiditatum faces accenduntur, ubique praetenti latent laquei, undique stricti horrent gladii, inter insidias et pugnas uita transigitur et per ignes doloso cineri subpositos ambulamus. Igitur priusquam in aliquam tantarum aegritudinum labem casu uel merito actus incurras, festina medico susceptus et carus fieri, ut in tempore necessitatis paratum habeas remedium salutis. aliud est, quando tu solus oras pro te, et aliud, quando multitudo pro te apud deum trepidat. tu taces, et cum taces, illi pro te clamant. et uident te et adrident. inueniunt te et adsalutant, et egestatis et debilitatis inmemores corpora ipsorum tua sanitate uegetantur, animae tuo aspectu uigescunt. tu quippe ager illis fertilis, tu fundus es fructuosus; et illi uicissim tibi locuples et pretiosa possessio sunt. te filiis suis praeferunt et pro te prius quam de se quisque sollicitus, aut cum sua aut ante suam salutem orat tuam. non sui neglegentes, sed amore translato in te quisque se diligit et tuam uitam suae uitae precatur, quia fructus illius uita tua est et diuitiae tuae illius opes, paupertatis diuitiae sunt. in omnibus ecclesiis pro te rogant, in omnibus plateis tibi gratulantur, et in locis singulis ad commemorationem tui nominis eriguntur benedicentes dominum et absentem te in suis manibus exosculantur. semper te uident et numquam te non uident, quia animo conplectuntur, quo cernimus absentes. 9] (Eccli. 38,1). 1 creatoris ex saluatoris P 3 crassantur L accendunt 0 6 dolose cineris subposito 0 ambulemus Ul 7 aliqua F 8 uel] ue 0 11 apud deum pro te FPU 12 cum taces om. L ille FPU clamat PU alt . et om. L 13 salutant L 14 uectantur F, uetantur U, uettantur P 15 illo F, ille PU 16 locuplex FPU sunt possessio FPU 17 quam] quadam FPU 18 pr . aut] et F orat tuam om. FPU 20 suae uitae] sua uirtute L fructus 0, tuus fructus cet . uita tua 0, uita cet . 21 opes et v paupertatis 0, paupertate FPU, paupertati L, paupertates tuae illius v diuitiae v, diuites <u 22 tibi] pro te L 25 osculantur FO, exobsculantur U et—uident om. U inscriptus es enim et inpressus cordibus eorum per multam tuam in eos humanitatem. nec famem metuunt securi ciborum tuorum neque hiemem pertimescunt, quia tu praeuenis et excludis hiemem uestium praeparatu. beatus homo, quem ueniens dominus inueniet ita facientem!