De duodecim consiliis Evangelicis
The Path to Perfection
The author introduces the twelve evangelical counsels as a means to protect the soul and attain perfection beyond the basic commandments.
Since we've already discussed the commandments necessary for salvation, let's now look at the counsels required for perfection. We are bound by commandments and prohibitions, but we aren't bound by counsels and promises. A counsel pertains to the perfect, a commandment to those being perfected, a permission to the imperfect, and a prohibition to the perverse. Observing the counsels is, in fact, useful for keeping the commandments. Sometimes the strength of a land lies in its entrance; therefore, that passage needs to be well guarded, because once the entrance is taken, the enemy easily gains the rest. It's the same with the soul's territory, for its entire strength consists in its entrance—that is, in the occasions of sin—and for this reason, it needs to be well guarded. Counsels are given to guard this entrance; they contain and protect the commandments, and they pull a person back from careless associations, distractions, and other dangers. There are twelve evangelical counsels that Christ added to the commandments.
The Twelve Counsels Defined
A systematic enumeration and explanation of the twelve evangelical counsels, ranging from poverty and obedience to fraternal correction.
The first is poverty, which consists in the renunciation of ownership. This is why Matthew says: "If you wish to be perfect, go and sell everything you have, and come, follow me." And Luke says: "Whoever does not renounce all that he possesses cannot be my disciple." The second is obedience. This is why it says: "If anyone wants to come after me, let him deny himself." And this: "The scribes and the Pharisees have sat on the chair of Moses; therefore, do everything that they tell you." The third is chastity. This is why it says: "There are eunuchs who have castrated themselves for the sake of the kingdom of heaven." And that saying: "You have heard that it was said to those of old, 'You shall not commit adultery.' But I say to you, that whoever looks at a woman to lust for her has already committed adultery with her in his heart"; where it is shown that not only is the consent to the act of adultery damnable, but also the consent to take pleasure in it in the heart. These three aforementioned counsels are special to every perfect religious life, and they are substantial, because they distance their followers from evil, not only regarding the guilt, but also regarding the cause. For every evil arises from a triple root: the lust of the flesh, the lust of the eyes, and the pride of life. The three counsels mentioned above distance us perfectly from this triple root: poverty from the lust of the eyes, chastity from the lust of the flesh, and obedience from the pride of life. The fourth counsel is that of charity. Hence the saying: 'Love your enemies.' This, regarding the love of affection, is a precept; but regarding the love of effect, it is a counsel: because to wish grace and glory for an enemy is a matter of necessity; but to perform works of kindness and to show him signs of goodwill is a matter of counsel and perfection. Indeed, to deny him signs of familiarity when he asks for pardon, or when he presents himself for familiarity without pretense, or when necessity demands it, is a form of vengeance, because he must then be counted among friends; but for someone to offer himself voluntarily to his familiarity, that is a matter of perfection. The fifth counsel is about gentleness. Hence the saying: If anyone strikes you on your right cheek, offer him the other as well—meaning you should be prepared to endure another blow patiently; and this is the counsel of patience regarding bodily injury. And the saying: Whoever wants to sue you and take your tunic, let him have your cloak as well; this concerns the loss of possessions. No one is allowed to reclaim their own property through contention and fraud; it is permitted to the imperfect if done with charity, but not to the perfect, because not reclaiming one's own is a counsel for the weak, but a command for the perfect. However, for those who have renounced personal ownership, it isn't permitted to reclaim their own, but only what belongs to the community. The sixth is about mercy and giving. Hence the saying: Give to everyone who asks of you. Not for one's own sake, but for the common good. And this: "If you want to be perfect, sell everything you have and give it to the poor." Giving what is extra during extreme necessity is a matter of necessity and duty; but giving the things we ourselves need is a matter of counsel. The seventh piece of advice concerns simplicity of speech. Hence the saying: Let your speech be: Yes, yes. That is, whether you are affirming or denying something. What is on your lips should also be in your heart. And that saying: You have heard that it was said to those of old: You shall not swear falsely. But I say to you: Do not swear at all. To swear, as far as it concerns human weakness, is a matter of permission; but not to swear, as far as it concerns perfection, is a matter of counsel. The eighth is about avoiding the occasion of sin. This is why it's said: "If your eye causes you to sin, pluck it out." And throw it away from you. According to Augustine, this doesn't mean you should literally tear out a limb, but rather that you should remove the occasion for sinning; for you must flee not only from sins themselves, but also from the occasions that lead to them. The ninth point concerns the integrity of your intention and the simplicity of your work or goal. This is why it's said: "Be careful not to perform your righteousness before others to be seen by them." And also: "Let your light shine before others, so that they may see your good works and glorify your Father who is in heaven." The tenth point concerns the consistency between your actions and your teaching. This is why it's said: "Whoever practices and teaches these things will be called great in the kingdom of heaven." And that saying: "They tie up heavy burdens for people, but they themselves aren't willing to lift a finger to move them. They talk, but they don't do it." In preaching, sometimes a requirement is asserted generally regarding things that pertain to the state of salvation; sometimes a requirement is asserted by God regarding the state of perfection, such as the religious life. In the first case, the preacher is bound to do what he says, since he asserts that everyone is bound to it; in the second case, he is not bound, unless he himself has vowed that perfection. However, someone living in notorious sin sins when he preaches, because he causes scandal; someone living in secret sin, if he preaches and does not strive to be pierced by compunction for his own fault, still seems to sin, because he appears to show contempt. — The eleventh is about avoiding anxiety. Hence that saying: "Do not be anxious." And that saying: "Do not be anxious about tomorrow." Where it should be known that anxiety is fourfold: the first is praiseworthy, and it is the spiritual providence regarding the soul, as to how one might please God, casting all one's anxiety upon Him; the second is also praiseworthy, and it is the temporal providence out of brotherly charity, such as befits prelates and religious officials who lead in anxiety; the third is tolerable, and it is the temporal care regarding the body; the fourth is blameworthy, and it is the superfluous hoarding regarding avarice. The first is a matter of counsel, the second is commanded, the third is permitted, and the fourth is forbidden. The twelfth counsel concerns fraternal correction. Hence the saying: 'If your brother sins against you, correct him,' and so on. Correcting a brother is sometimes a matter of counsel—for instance, when someone corrects a brother for venial faults, or someone with whom he has no relationship other than common charity. At other times, it is a command—for instance, when he is corrected for a mortal sin. In this second way, it pertains to everyone and is always binding, though not binding at every moment, because it depends on the time and place; that is, when there is opportunity and it is permitted, and it is believed that the correction will be useful. Superiors and prelates are especially bound by this command regarding those in their care. All the Lord's commands and counsels mentioned here are easy for anyone who is willing and keeps the fear of God before their eyes.
The Ease of the Yoke
The author encourages the reader to embrace the counsels through the power of habit and the love of Christ, rather than viewing them as burdens.
Chrysostom says: "Let the fear of God be more powerful in you than any necessity." For if you always want to make excuses, you won't keep any of the things that are commanded, and you'll end up trampling on everything that is required. Because if you truly want to keep Christ's law, you'll eventually find that there's no necessity that can stop you from observing it. Don't settle into laziness, then, O human, and don't let go of your good intention; for what is commanded isn't burdensome—it's enough just to be willing, and everything that is ordered is already fulfilled. But if you use your own habit as a law against me, I remind you through that very same habit how easy this correction is. For if you convert yourself from one habit to another, you will accomplish what seems difficult to you. Because just as habit is powerful for corrupting, so it becomes powerful for correcting. And again: if you once adopt the habit of a good philosophy, even if some sluggishness creeps over you later, it's certain that you won't easily be able to break any of these things that are commanded, since a good habit now mimics the firmness of nature itself. For just as it's easy to sleep, eat, drink, and breathe, so too will these things become easy for us through a good habit—even the works of virtue—as Chrysostom says. Hence Tullius also says: "The best way of living is to be chosen, which habit makes pleasant." Take such delight and pleasure in the Lord's commands and counsels that, even if they seem to be carried out not without burden or difficulty, you still strive to keep them for the honor of the Lawgiver himself, as much as he gives you the strength; for even if you don't choose to suffer for his sake, you will suffer nonetheless in some other way. For as Augustine says: "In this world, it's impossible not to fear, not to grieve, and not to be in danger; but it matters a great deal for what cause, with what expectation, and with what end in view each person suffers." Hence Chrysostom also says: "If we do not choose to suffer some pains for Christ's sake, it is necessary to endure them entirely and in another way." For if you aren't dead for Christ's sake, you won't be immortal; nor, if you don't cast away your wealth for Christ's sake, will you take it with you when you go. He asks these things of you, which you will give even if he does not ask. He wants you to do by your own free will what you are also forced to do by necessity. He asks, however, that it be done only for his sake; for it will happen that these things pass from the necessity that follows nature. Therefore, God doesn't turn away and punish unjustly, since he offers himself to us in all things, yet we resist. “I am,” he says, “father, friend, brother, sister, mother, and everything you could ever want. Just stay close to me, because since it is entirely necessary for you to suffer, choose to suffer for my sake.” I am needy for your sake, a stranger for your sake, on the cross for your sake, in the tomb for your sake; I intercede with the Father above for your sake, and bound below for you, I came from the Father. You are everything to me: brother, co-heir, friend, and member. What more do you want? Why do you turn away from him who loves you? Why do you labor for this world? Why draw from a leaking vessel? This is what it means to labor in this present life. Why do you fan the flames? Why do you fight the air? Why do you run in vain? Vanity of vanities, and all is vanity. Let us humble ourselves in this way and improve, so that those of us who have lived worthily here may enjoy the goods to come; these are the words of Chrysostom.
The Twelve Stones of Virtue
The twelve counsels are symbolically linked to twelve precious stones, illustrating their spiritual properties and effects on the soul.
These twelve counsels can be compared to twelve precious stones. The first counsel, poverty, is represented by the sapphire. For the sapphire is yellow in color, like a clear sky; in the same way, the poor have a heavenly color, in that they are entirely detached from earthly things and set their sights only on heavenly ones. Furthermore, the sapphire is said to cool inner heat and cleanse unclean eyes; likewise, holy poverty so cools the heat of greed for temporal things—by which worldly people are commonly inflamed—in the hearts of these poor ones, that they consider all earthly goods as refuse; and for this reason, it enables them to have clean and clear eyes for contemplating heavenly things, which are not obscured by the dust of earthly concerns. Also, the sapphire wards off quinsy and the disease called 'noli me tangere,' and it is generally effective against hot abscesses; in the same way, the poverty of spirit does not tolerate the swellings and infections of vices, but wards them off and calms them. The second counsel is obedience. It is represented by the topaz. The topaz is similar to gold in color; likewise, obedience. Gold is the noblest metal, and no painting is perfect without it; certainly, no virtue is perfect without obedience, because, as Augustine says, without obedience all things are empty, while with obedience all things are full of charity. Likewise, the topaz calms boiling waters; so obedience calms the waters of human instability, for from the natural root within us, the incentives of vice boil up, to which obedience acts as a bridle. Likewise, the topaz restrains anger; and certainly, obedience mitigates anger and every passion of the soul, because whatever passion may have crept into the mind, when the obedience of superiors intervenes, it is immediately restrained in the obedient person. The third counsel, which is chastity, is signified by the emerald. For the emerald is loved for its entire appearance, and it does not endure sexual union in any way unless it breaks; hence, the one who wears it is also inclined toward chastity. It is, moreover, green above all green things, and by its brilliance the surrounding air is seen to turn green, nor is its greenness obscured by the sun, the moon, or shadow; so chastity flourishes among other virtues, which is why it is called 'virgin' from its greenness. Chastity itself is the greenness of all virtues, such that it makes those nearby flourish both by example and by power; it is not obscured by the sun—that is, the heat of any temptation—nor is it obscured by the moon of worldly glory, nor by the shadow of the flesh. of dejection. Likewise, the emerald calms lascivious movements, repels vice, and makes a person pleasant in speech; as is evident, chastity literally produces these three things. The emerald is said to ward off storms and cure the falling sickness; in the same way, chastity repels the storm of carnal temptation and calms the disease that leaves a person feeling as though they were falling and out of their mind. The fourth counsel, which is charity—as it extends to the love of enemies—is represented by the carbuncle among the twelve evangelical counsels. The carbuncle. Carbuncle. Just as the carbuncle acts upon other stones as gold does upon other metals, and is said to possess the virtue of other stones, so charity is... It overcomes all virtues and embraces all virtues within itself. The carbuncle is also fiery in heat, like a living coal; it shines more by night than by day, and it dispels the night around it. It turns the night into day, as it were; so charity is a fire that shines more in the night of adversity than in the day of prosperity. In fact, it even turns the night of adversity and tribulation into the day of consolation. Likewise, the carbuncle drives away poisonous and vaporous air; so charity, by its own kindness, overcomes all infectious malice. The fifth counsel, which is gentleness, is symbolized by the amethyst. For the amethyst is violet in color and has the power to cool and soothe; that is why it works against drunkenness. In the same way, gentleness cools the heat of anger and soothes the appetite for revenge, and it also cures the drunkenness of the mind. It calms the state where some are carried away beyond the bounds of reason by an intoxication of the spirit, and it brings a person tranquility. Furthermore, the amethyst represses evil thoughts and crushes the intellect’s pride; gentleness does the same. For, as Ambrose says, the gentle person is the physician of the heart, and the Psalmist says: 'He will teach the gentle His ways.' The sixth counsel, which is mercy, is symbolized by the onyx. In color and size, the onyx resembles a human fingernail, and in Scripture, fingernails signify final actions. The counsel of mercy certainly extends to the limit of our ability; indeed, perfect mercy has no limit and is never finished, because even if you show as much mercy as you can, you still ought to wish for more. Also, when the onyx is applied to an ailing eye, it enters in without injury, as if it were a living thing. It circles the eye and penetrates deep into every part until it has completely cleared away the contrary humors; in the same way, mercy naturally...1 ...enters the heart.2 And when it enters a devout heart, it cleanses it of unhealthy humors. That’s why the Lord says, 'Give alms, and see, everything is clean for you.' The onyx stone is effective against skin disease and brightens the face; in the same way, mercy wipes away the skin disease of sins and brightens the face of the soul. Just as water puts out fire, so almsgiving extinguishes sin. And, as Chrysostom says: 'Almsgiving illuminates the soul and makes it bright and beautiful.' The seventh counsel, the simplicity of speech, is represented by the jasper. For the jasper is good, green, and translucent, and has red veins; so our speech ought to be green, so that it always brings forth something good, which is against those who speak vanity. It also ought to be transparent, so that the true intention of the heart appears in our words, which is against deceivers and liars. It should also have red veins of charity toward one's neighbor, and toward the person being spoken of, which is against whisperers, detractors, revilers, and slanderers. Likewise, the jasper drives away fever and dropsy, and stops the flow of blood; so the simplicity of words drives away the fever of anger—for a soft answer breaks wrath—and cures the dropsy of greed, for among merchants and others who crave temporal gain, the simplicity of words is considered foolishness. It also stops the flow of blood—that is, carnal concupiscence—which is often stirred up by insincere conversations. The eighth counsel, avoiding the occasion of sin, is represented by the chrysolite. For the chrysolite shines in the sun like a golden star, and if it is placed in fire, it recoils from the fire; so the caution of avoiding the occasion of sin shines in the soul like a golden star, directing a person in their deeds, like the star of the sea, so that they may reach the harbor without the offense of sin. And through this caution, as soon as a person notices they are in danger, they recoil by fleeing from such an opportunity, as if from fire. Likewise, the chrysolite repels foolishness and confers wisdom; so, avoiding the occasions of sin is a sign of great wisdom, just as seeking out opportunities for sin is a sign of great foolishness. The ninth counsel, which is the rectitude of intention and the simplicity of the end, is signified by the beryl. For the beryl is of a pale and transparent color, and those are best which have no stains within; but our good works ought to be pale—that is, spiritual and transparent—so that they may be seen by others for a good example and for God's glory. And this is only praiseworthy when the intention is pure within the heart, so that there are no stains of a sinister intention. Also, the beryl—if it is round and held up to the sun—ignites a dead coal; in the same way, a good work, if it is well-rounded (that is, balanced in every respect by the proper circumstances and not bent or distorted from its proper end), even if it is held directly up to the Sun, so that the entire intention is directed toward the Light, then it ignites dead coals—that is, it makes our works, previously deadened by sin, come back to life; or also, because its heat ignites neighbors who are dead in their sins, who are then stirred by its example to repentance. Also, the beryl is effective against quinsy and swollen glands; likewise, the rectitude of one's intention is effective against the swellings of hypocrisy and vainglory. Also, the beryl is effective against the dangers of enemies and renders a person invincible; likewise, because our enemies, the demons, strive to spoil our good works through vainglory and spiritual pride—for they are always doing this— they lie in wait for good works so that they might perish, as Augustine says; against this, the beryl of a right intention will make a person invincible. Also, the beryl reconciles love between spouses if it ever grows cold; and certainly our good works, when simply directed toward God with a right intention, reconcile the soul with God, its Spouse. The preacher's doctrine is compared to lyncurium, humility to agate, and fraternal correction to sardius. The tenth counsel, which is the conformity of works to doctrine, is signified by lyncurium. Lyncurium is a stone made from the urine of a lynx; as Pliny says, the urine of this animal hardens into a stone. A teacher or preacher is compared to a lynx because of its sharp vision; their teaching must first be digested within themselves and incorporated through their own practice, and only then, as if from the abundance of their own life, should it distill into the precious liquid of doctrine for the benefit of others. But the preacher must first have incorporated what is purest within themselves, just as the urine of a lynx only becomes a precious stone after the purest part has been converted into the animal's own substance. Therefore, just as it’s a bad sign in nature when urine is passed undigested and raw, it’s a bad sign in one's character when what is taught isn't first fulfilled in action. Furthermore, the lynx stone helps those who are constipated by loosening the bowels; likewise, when some are so full of the foul humors of sin that they cannot purge them through confession, they often find a remedy through the preaching of an exemplary person whose life preaches more than their words. The eleventh counsel, which is the avoidance of worldly anxiety, is signified by the agate stone. For the agate is black in color, interspersed with white veins. The black color signifies humility and contempt for the world, which are found in those who have withdrawn from the anxiety of temporal things; for they despise the world, and are themselves despised by the world. But in this life, it’s impossible to be completely free from all anxiety; because of bodily needs, a small amount of concern is permitted even to the perfect, and this is signified by the white veins interspersed in the stone. Also, the agate drives away poisons, calms thirst, and sharpens the sight; in the same way, avoiding anxiety drives away the poisons of worldly contagion, for all these worldly things are poisonous and can hardly be handled without infecting the soul; likewise, the anxiety for temporal things provokes thirst, because it draws a person in deeply, and the greedy person is never satisfied, like one who never says, "It is enough." But avoiding anxiety preserves one from these things—namely, the poison and the thirst—by its opposite; it also sharpens the intellectual sight, because the less one is scattered toward temporal things, the more one is strengthened for spiritual things. The twelfth counsel, which is fraternal correction, is represented by the sardius stone. The sardius is red in color, yet dark, like red earth; so fraternal correction ought to be red with the charity through which it must be done, but because this charity is always accompanied by sorrow and compassion for the brother's fault, that redness is therefore turbulent. Also, the sardius checks the flow of blood; so fraternal correction checks the tendency to sin, as many are restrained from sinning through such correction. Furthermore. The sardius stirs the spirit to joy and sharpens the mind; so fraternal correction makes a good brother joyful afterward, and it also sharpens the mind, because, as the Apostle says to the Ephesians: "Everything that is exposed by the light becomes visible."
A Prayer for Governance
The chapter concludes with a personal prayer asking Christ to rule the soul and grant the strength to fulfill both commandments and counsels.
PRAYER: Lord Jesus Christ, my King and my God, who created and redeemed me, and who, in addition, gave me not only commandments but also counsels to guide me, I ask that You establish Your reign within me and rule over me. May that goodness and love of Yours, which compelled You to create and redeem me, itself compel You to rule over me. What good would it do if your goodness and love created and redeemed me, if your right hand doesn't govern me? So reign over me, Lord, and rule in me, so that, as my guide and leader, I may be able to accomplish not only what you command, but also what you counsel, with joy. Amen.
Read the original Latin
Et, quia dictum est de praeceptis, quae sunt necessaria ad salutem, videamus et de consiliis quae requiruntur ad perfectionem. Unde et praeceptis, et prohibitionibus tenemur; sed consiliis et promissionibus non tenemur. Nam consilium pertinet ad perfectos, pra^ceijtum autem ad perficiendos, sed permisslo pertinct ad imperfcctos, prohihitio vero ad perversos. Ad observanliam quidem prcOceptorum utilis est ob-^ervantia consiliorum. Aliquando etenim fortitudo terrae in ingressu illius consistit; et ideo passus ille bona custodia indiget, qiiia obtento ingressu, faciliter residuum hostes obtinent. Sic cst in terra animaj, quia tota fortitudo ejus consistit in ingressu, scilicet in occasionibus peccatorum, et propler hoc necessaria est bona custodia circa ipsum. Propter custodiam autem istius ingressus dantur consilia, quae continent et custodiunt mandata, ac retrahunt hominem ab incautis respectibus, et discursibus et aliis periculis. Sunt auttjin duodecim consilia Evangelica, quae Christus adjecit ad prsecepta, 2 SeX PRLMA CONSILIA EvANGELICA.
— Primum est paupertatis, quie consistit in al>dicatione proprietatis. Unde est illud Matthaei : Si vis perfectus esse, vade et vende qusecwnque habeSj et veni sequere me. Et illud Lucae : Qui non renuntiat omnibus qux possidet, non potest meus esse discipulus. — Secundum est obedientite. Unde est illud : Si quis vutt post me venire^ abneget semetipsum. Et illud : Super cathedram Moysis sederunt Scribx et Fharis3ei, omnia ergo quxcumque di^erint vobis, facite. — Tertium est castitatis. Unde est illud : Sunt Eunuchi qui seipsos castraverunt propter regnum coelorum.
Et illud : Aiidistis quia dictum est antiquis : Non mocchaberis ; ego autem diao vobis, qui viderit mulierem ad concupiscendum eamjam moBchatus est in corde suo ; ubi osteoditur quod non solum damnabilis est consensus in opus moechiae, sed et consensus ad delectandum in corde. Haec tria consilia praedicta sunt specialia omnis perfectse religionis, et substantialia; quia suos observatores elongant a malo, nou solum quautum ad culpam, sed etiam quantum ad causam. Omne namque malum oritur ex triplici radice, scilicet : ex concupiscentia carnis^ et ex concupiscentia oculorum, et ex superbia vitx. Praedicta vero tria consilia nos elongant perfecte ab hac triplici radice, scilicet: paupertas, a concupiscentia oculorum; castitas, a concupiscentia carnis; et obedientia, a superbia vitae. — Quartum consilium est caritatis. Unde est illud ; Biligite inimicos vestros. Istud, quantum ad dilectionem affectus, est praeceptum ; sed quantum ad dilectionem effectus, est consilium : quia inimico veile gratiam et gloriam est necessitatis; sedimpendere opera beneficentiae et ostendere illi signa benevolentiae est consilii et perfectionis. Sane negare ei signa familiaritatis, quando veniam petit, vel ad familiaritatem non simulatorie se ingerit, vel quando necessitas exposcit, vindicta est, quia tunc inter amicos cst computandus ; sed quod aliquis ultro se ad familiarilatem ejus ingerat, hoc est perfectionis.
- Quintum consilium est mansuetudinis. Unde illud : Si quis te percusserit in dexteram maxillam, prsebe illi et altcram^ id est paratus sis et aliam percussionem sustinere patienter ; et istud est consilium patientiae, respectu laesionis corporum. Et illud : Qui vult tecum judicio contendere, et tunicam tollere, dimitte ei et pallium, et istud est respectu ablationis rerum. Gum contentione et fraude, nulli licet sua repetere ; cum caritate licet imperfectis, perfectis autem non: quia non repetere cst infirmis consilium, pcrfcctis vero praeceptum. lllis autem qui renuatiaverunt proprietati, non licet repetere sua, sed ut congregationis. - Sextum est misericordiae et erogationis. Unde est illud : Omni petenti te tribue. non propter se, sed propter bonum commune.
Etillud: Si visperfectus esse, vende qudecumque habes^ et da pauperibus. Dare superfluum in extrema necessitate est necessitatis et debiti ; sed dare ea, quibus egemus, est consilii.
Septimum consilium est de simplicitate verborum. Unde est illud : Sit sermovester: est. est; no7i,non, idesi, si affirmatio vel negatio e? t in ore, sit etiam in corde. Et illud : Audistis quia dictum est antiquis: Non perjurabis. Ego autem dico vobis, 7i07i jurare omnino. Jurare, quantum ad infirmitatem pertinet, permissionis est; non jurare autem, quantum ad perfectionem pertinet, consilii est. — Octavum est de vitanda occasione peccandi.
Unde est iilud : Si oculus tuus scandalizat te, erue eum. et projice abs te. Ubi, secundum Augustinum, nullum membrum ad litteram praecipitur erui, sed occasio peccandi; quia non solum peccata , sed et occasiones peccandi sunt fugiendae. — Nonum est de rectitudine intentionis, et simplicitate operis vel finis. Unde est illiid ; Attendite ne justitiam vestram faciatis coram hominibus ,ut videamini ab eis. Et illud : Sic luceat lux vestra coram hominibus , ut videant opera vestra bona, et glorificent Patrem ve' strwn, qui in ccbUs est. — Decimum est de conformitate operis et doctrinae. Unde est illud : Qui autem fecerit et docuerit, hic magnus vocabitur in regno ccElorum.
Et illud : Alligant hominibus onera gravia, digito autem suonolunt ea movere Dicunt enim^ et non faciunt. In praedicatione, aliquando asseritur censio generaliter de his quae pertinent ad statum salutis ; aliquando Deo asseritur censio secundum statum perfectionis, utpote religionis. Primo modo tenetur facere quod dicit praedicator, cum asserat omnes ad hoc teneri; secundo modo non tenetur, nisi ipse pcrfectionem illam voverit. Existens autem in peccato notorio, peccatquando praedicat, E VAxXGELlGlS, quia scaiidalizat; existens autcm in peccato occulto, si prajdicat et noa studet ex suo delicto compungi , adhuc videtur pcccare, quia videtur contemuere. — Undecimum est de vitanda sollicitudine. Unde est illud : Nolite solliciti esse. Et illud : JSolite cogitare de crastlno. Ubi sciendum quod quadruplex est sollicitudo : prima est laudabilis, et est providentiae spiritualis quoad animam, quomodo quis Deo placeat, omnem sollicitudinem suam projiciens in eum ; secucda est etiam laudabilis, et est providentiae temporalis ex fraterna caritate, qualis competit praelalis et religiosis otficiatis, qui prae^unt in sollicitudiue; tertia est tolerabilis, et est curae temporalis, quoad corpus; quarta est vituperabilis, et e^t supertlua) thesaurizationis, quoad avaritiam.
Frima consulitur consilio isto, secunda praecipitur, terlia permittitur, quarta prohibetur. — Duodecimum consilium est de fraterna correptione. Unde est illud : Si peccaverit in te frater tuus, corripe eum, etc. Corripere fratrem quandoque est consilium, ut quando aliquis corripit fratrem de venialibus, et illum cum quo nihil facere habet, nisi communem carilatem ; quandoque est praiceptum, ut quando corripitur de mortali, et isto secundo modo pertinet ad omnes, et obligat semper, sed non ad semper, quia pro loco et tempore, scilicet quando vacat et licet, et creditur quod utiiis sit correpiio. Et ad hoc praeceptum maxime tenentur superiores, et praelati, quuad eos quo rum curam gerunt.
Omnia praemissa Domini praecepta et consilia facilia sunt volenti, et Dei timorem prae oculis habenti. Unde Chrysostomus : « Sit tibi timor Dei omni necessitate violentior. Si enim velis occasiones semper objicere, nihil de eis quae sunt imperata custodies, et ita prorsus omnia quae sunt praeceptacalcabis. Quia, si Lcgem volueris custodire Christi, necessitatem quidem nullam, quae te ab observatione ejus impediat, ahquando patieris. * Noli igitur, o homo, ia otium reclinare, nec dissolvas bonam animi voluntatern; neque enim quae imperantur onerosa sunt, tantummodo velle sufficit, et totum quod jubctur impletum est. Qui)d si mihi consuetudinem tuam opponis ut legem, per hanc i|)sam te admoneo quam sit facilis ista correctio. Si enim in aliam consuetudinem ex alia te converteris, hoc quod tibi difficile videtur, elficieris. Quia, sicut ad vitiandum consuetudo est violenta; ita fit potens ad corrigendum.
)) Et iterum: uSi in usum semel bonae Philosophiae transeas, etiamsi postea, aliquistibi torpor obrepat, certum esttamen, quod non facile poteris horum qui|)piam quae praicepta sunt transgredi , bona scilicet consuetudine firmitatem jam imitante ipsius naturae. Quamenim facile est dormire, comedere, bibere, respirare; tam nobis facil ia erunt bona consuetudine, eliam opera virtutis : » haec Chrysostomus. Unde et Tullius : « Optima forma vivendi ehgenda est, quam jucundam reddit consuetudo. )) Tantum etiam delecteris et complaceat tibi in praeceptis et consiHis Doniini, ut si noa sine gravamine vel difficultate videantur fieri, coneris tamen ob honorem ipsius legislatoris servare, quantum ipse vires dabit, quia etsi propter ipsum pati non elegeris, nihilominns aliter palieris. Ut enim dicit Augustinus : « In hoc mundo non timere, nondolere,nonperic]itariimpussibile est ; sed plurimum interest qua causa, qua exspectatione, quo termino quisque patiatur. )> Unde et Chrysostomus : « Si non propter Christum elegerimus aliquid pati dolorum, necesse est eos omnino et aliter sustinere. Neque enim si propter Christum non mortiius fueris, immortahs eris; neque si propter Christum non projeceris pecunias, ferens eas abibis. Haec expetit a te, quae non expetente eo, dabis.
Haec te vult facere tua voluntate, quae et ex necessitate te oportet facere. Expetit autem solum propter eum fieri; quiacontingetethaectransire a necessitate,quaesecundumnaturam iit. Ergo non injuste avertit et punit Deus , cum in omnibus G semetip3umnobispriebeat,nos auteai resistimus. Ego, inquit, pater, ego et amicu^, ego et frater, ego et soror, eo-o et mater, et omne quodcumque volueris ego sum; solum familiariter te habeas ad me , quia omnino necesse est te pati, elige pati propter me. Ego inops propter te, et peregrinus propter te, in cruce propter te, in sepulcliro propter te; ego superius propter te interpello Patrem, inferius pro te ligatus, veni a Patre; omnia mihi tu es, et frater, et coheres, et aniicus, et membrum. Quid pliis vis? Quid eum, qui te diligit, avertis? Quid huic mundo iaboras?
Qaid vase hauris perforato ? Hoc eniui est in prgesenti vita laborare. Quid flammam incendis? Quid aerem impugnas ? Quid inanitcr curris ? Vanitas enim vanitatam, et omnia sunt vanitas. Ita humiiiemus nosmetipsos, et potiores efficiamur, ut qui digne hic viximus, futuris truamur bonis : » haec Chrijsostomiis.
Praedicta autem duodecim consilia duodecim lapidibus preiiosis possunt adaptari. Primum enim consilium, quod est paupertatis, siguificatur per lapidem sappiiirum. Sapphirus enim flavi coloris est, sicut coeium serenatum; sic pauperes colorem coelestem habent, pro quanto a terrenis totahter elongati, solis coelestibus intenduiit. Item, sapphirus diciturardorem iuteriurem retrigerare, et pculos immundos purgare ; sic sancta paupertas ardorem cupiditatis rerumtempurahum, qua commuuiter homiues mundani aestuant, in animo istorum pauperum ita relrigerat , ut omnia terrena buna arbitreutur ut stercora; et ideo facit eos habere oculos mundos et limpidos ad contemplaudum coelestia, qui non sunt terrenorum pulvere obfuscati. Item, sapphirus fugat squinantiam, et morbum qui dicitur : noli me tangere, et universaliter valet ad apostema calida; sic paupertas spiritus tumores et infectiones vitiorum non compatitur, sed ea fugat et sedat. — Secundum consilium,quod est obedientiai. significatur per lapidem topazium. Topazius in colore est auro similis; sic obedientia.
Guior enim auri nobilissimus est, sine quo nulla pictura est perfecta ; et certe sine qua obedientia nulla perfecta virtus est, quia, secundum Augustinum, sine obedientia omnia vacua, et cum obedientia omnia plena caritate reperiuntur. Item, topazius builientes aquas compescit; sic obedieiitia aquas humanae fluxibilitatis compescit, nam ex naturali fomite in nobis incentiva vitiurum ebulliunt, quibus obedientia frenum impunit. Item, tupazius iram restringit; et certe obedientia iram et omnem passionem animi mitigat, quia quaeeumque passio veitentalio iuauimo irrepserit, supervenieute majorum obedientia,sialim restringitur in humine obediente. — Tertium consilium, quod est castitatis, significatur per lapidem sinaragdum. Smaragdus enim est a tota specie amatur castitatis, et nuUo modo sustinet coitum nisi rumpatur; unde et gestautem se ad castit item inclinat. Est autem viridis prae omnibus rebus virentibus, cujus etiam fulgore vicinus aer virere cernitur, nec ejus viror sole vel luua, vel umbra obfuscatur; sic castitas iuter alias virtutes viret, unde et virgo dicta est a virore ; et ipsa castitas est viror omnium virtutum, ita ut etiam proximas exemplariter et virtualiter virere faciat ; nec obscuratur sole, id est aestu cujuslibet tentationis; neque obfuscatur lunamundance gloriationis, neque umbra carn. ilis deiectationis. Item, smaragdus motus lascivus coiupescit, vi>um retocillat, gratum huminem in verbis reudit; et haec tria ad litteram efflcit castitas, ut patet.
Item, smaragdus tempestates avertere, et caducum murbum curare dicitur; sic castitas tempestatem carnalis impugnationis repiimit, et morbum ejus, uude homo quasi caducus et amens eificitur, compescit.
Quartum consilium, quod estcaritatis,prout extenditurad dilectioneminimicorum, signatur per \)K DUODECni CONSILIIS EVANGELICIS. carbLiaciilutii. Cr. rbunciilus euim se li:ibel ad alios lapide-i siiait auruin acl cetera metalla,ct dicitui' aliofum lapiduni virtutem habere; sic ciiritas e. vceilit oames virtutes, et complectitur in se virtutes universas. Garbunculus etiam est calore igncus, sicut carbo vivus noi'te magis lucet quam die, et circa se noctem. quasi in diem mutat ; sic caritas iguis est, et magis lucet in nocte adversitatis, quam in die prosperitatis, imo etiam noctem adversitatis et tribulationis, vertit in diem consolationis. Item, carbunculus fugat vencnum aercum et vaporosum ; sic caritas sua benignitate omnem malitiam infectivam vincit.
- Quintumconsilium, quodest mansuetudiuis, signatur per amethystiiin. Amethystus enim est coloris violacei, et habet virtutem refrigerandi atque leniendi, unde operatur contra ebrietatem ; sic mansuetudo refrigerat calorem iracundiae, et lenit appetitum vindictie ; unde et ebrietatem meutis. qua aliqui rapiuntur extra moderamen ratiouis, ex crapuia animi, sedat, et huminem tranquilluinreddit. Item,amethystu3 reprimit malas cogitationes, et contert inscibilibus intelleciuin, sic et mansuetudo : qiiia, ut dicit Ambrosius, mansuetus homo cordis est medicus ; et Psalmista : Docebit mites vias suas, — Sextuni consiliuin, quodestmi^ericordiae, signatur per ouychinum. Onychinus in colore et magnitudine est ad simllitudinem uuguis humani, per uugues au'em in Si;riptura ultimatae cperationes designantur; et certe consilium miscricordiae extendit se etiam usque ad ultimum possibihtatis nostrae ; imo pertecta misericordianon habetultiuium,etnamquam impletur, quia si miserearis quantum potes,plus tamen velle debes. Item, onychiuus appositus inflrmo oculo, spoute sua, quasi res sensata, intrat sine laesione. et circuit oculum, et penetrat interius omnes partes, qaousque ejus coiitrarios humores prorsus cvcusserit ; sic misericorilia naturihter ex seip-aoi-. ulum cordis subiatrat.
ct cum pium cor iniraverit, emundat ipsum ab humoribus vitiosis. Unde Dominus ; Date^ iii([uit, clccmosijnam ; ct ccce omnia miinda sunt vobis. Onychinus eliam valet conira scabiem, et dealbat faciein ; sic misericordia scabiem peccatorum abstergit, ct ficicm aiiimae dealbat, quia sicut aqua exstinguit igiiem, ita eleemosynaexstinguilpeccat'im. Et, ut dicit Clvysostomus : (( Elcomosyna illutrat animam et eam l)Oiiaiii etficit et decoram.
Scptimum consilium, quod est simplicitatis verborum, signiticatur per jaspidem. Jaspis enim bonus est, viridis, transluceus, et rubeas habens venas; sic sermo noster dcbet esse viridis, ut semper aliquid boni germinet, quod est contra vaniloquos ; item debet esse transparens, ut in verbis appareat vera inteutio cordis, quod est contra doloS(js et mendaces ; debet etiam habere venas ruheas caritatiser^^a proximum, adijuem, et de quo est sermo, quod est contra susurratores, coutra, detractores, convitiatoi^es et calumniitores. Item, jaspis fugatfebrem et hydropisim, et stringit iluxum sanguiuis; sic simplicitas verborum fug it febremiracundiae ; Responsio enim mollis frangit iram; curat hvdropisim avaritiae, nam apud mercatores et alios temporalibus lucris inhiantes, verborum simplicitas reputatur fatuitas ; stringit etiam fluxum sauguinis, carnalis vidolicet concupiscentiae,<|uae ex simulatis colloquiis saepe excitatur. — Octavum consilium, quod est vitationis occasionis peccati, siunificatur per chrysolithum. Chrysolithus enim micat ad solcm quasi stella aurea, et si ponitur in ignc, resilit ab igne ; sic cautela occasionis peccandi vitandae micat in anima, quasi siella aurea, dirigens hominem in fai;tis suis, adinstar stellae maris, ut sine offcnsione peccati pertiugat ad portum; et per hanc cautelam mox ut homo advertit se esse in periculo, resilit fu^ieudo a tali opportuuitate, quasi ab igne. Item, chrysoiithus repellitstultitiam,etcoafertsapieutiam; sic ctiam vitare occasiones pecccaadi estma^-naesapieQtiae, sicute contrario quserere opportunitates peccandi magn® stultitige est. — Nonutn consilium,|quod estrectitudiois iutentionis, acsimplicitatis finis, signaturper be rillum. Berillus enim est coloris pallidi et Iransparentis, et illi optimi sunt qui maculas interius non habent; sed bona opera nostra debent esse pallida, sciiicet spiritualia et trans|)arentia, ut videantur ab hominibus pro bono exemplo ct Dei gloria ; et hoc tuncsolutn est laudabile, quando intentio est pura intus in cord', ita quod nullae sint maculae intentionis smistrae.
Item,berillus, si sit rotundus et opponatur soli, ij,mem accendit in carboue moriuo ; sic bonum opus, si sit bene rotundatum, id est ex omni parte debitis circumstantiis coaequatum, et non obliquatum vel distortum a fine debito, etsi directe opponatur soli, ita ut tota intentio dirigatur ad lumen, tunc accendit carbones mortuos, id est opefa nostra prius per peccata mortificata reviviscere facit ; vel etiam, quia ejus ardor accendit proximos mortuos pro peccatis, qui ejus exeniplo accenduntur ad poeQiientiam. Iteni, berillus valet contra squinantiam et glandes ; sic rectitudo intentionis valet contra tumefactiones hypocrisis et vanae gloriationis. Item, berillus valet contra pericula hostium, et reddit hominein invictum; sic, quia hostes nostri daemones nituntur bona opcra nostra vitiare per inanem gloriam, et superbiam spirituaiem, semper enim. secundum Augustinum, bonisoperibus insidiantur ut pereant ; contra hoc berillus rectae intentionis reddet hominem invictum. Item, berillus amorem inter conjuges reconciliat, si aliquando frigescit ; et certe bona opera nostra, recta intentione simpliciter in Deum directa, reconciliantanimam cum Deo sponso suo. 8 Item, comparatur lyncurio doctrina conciokatoris, achate humilitas et sardio fraterna correptio. Decimumconsilium, quod est conformitatisoperum ad doctrinam, signatur perlyncurium. Lyncurius estlapis qui fit ex urina lyncis ; nam, ut Plinius dicit, urina hujus animalis in lapidem durescit.
Lynci comparatur doctor, vel praedicauor, propter acumen visus intellectus , cujus doctrina prius debet, esse in seipso dij<esta, per operationem sibi incorporata; et tunc quasi ex abundanlia vitae suae stillare in prctiosum liquorem doctrinae, ad profectum aliorum. Sed ipse praedicatordebetprius,idquodpurius est, sibi incorporasse; sicut postquam id quod purius estinurina, conversum est in substantiam aliti, tun3 liquor urinalis egreditur. Unde, sicut malum signum est in natura, quando liquor urinalis indigestus et crudus emittitur ; sic malum indicium est in moribus, quando id quod doeetur, prius opere non impletur. Item, lyncurius confert constipatis, ventiem solvit; sic, cum aliqui pleni malis humoribus peccatorum, per confessionem eos egerere nequeunt, saepe tales ex praedicationeexemplaris viri,cujusvita plus praedicatquamipsiusdoctrina, remedium consequuntur. — Undeciinum consilium, quod est vitaiionis sullicitudinis, signatur per lapidem achatem. Achates enim est nigri coioris, cum albis venis iniermixfus. In nigro aufem colore designatur humilitas, et despectus mundi, quae sunt in istis, qui a sollicitudine temporalium sunt abstracti ; nam ipsi mundum despiciunt, et a mundo despecti sunt. Sed in hac vita non potest esse omni modo abstractio ab omnisollicitudine, sed propterj^necessitates corporales, parva sollicitudo permittiiur etiam perfectis ; et hoc significatur per venasalbasintermixtas.
Item, achates venena fugat, sitim sedat, et visum fovet ; sic vitatio sollicitudinis venena mundani contagii fugat, nam omnia ista mundana venenosa sunt, et vix absque contagio animae tractari possunt ; item, sollicitudo temporalium sitim provocat, quia multum attrahit, et avarus non satiatur, sicut qui numquam dicit sufficit; sedab istis, scilicet veneno et siti, vitatio solHcitudiuis per oppositum praeservat ; quae etiain fonr vet visum intcllectualem, quia quantominus disgregatur ad temporalia, (anto fortificatur ad spiritualia. — Diiodecimum consilium, quod est fraternfe correptionis, significatur per sardium. Sardius est coloris rubei, sed atri, sicut terra rubea; sic fraterna correptio debet esse rubea ex caritate, qua fieri debet, sed quia caritas ista semper est cum dclore et compassione, propter delictum fratris, ideo rubor ille est turbulentus. Itcm, sardius rcstringit fluxum sanguinis ; sic correplio fraterna restringit fluxibilitatem peccandi, pro quanto [)er hujusmodi correptionem multi restringuntur a peccando. Item,. sardiusaccendit animumad gaudium, etacuit ingenium ; sic correptio fraterna fratrem bonum et post facto facit gaudentem, acuit etiam ingenium, quia, secundumApostolum ad Ephcsios : Omnia qitpe arguunUo^ a lumine manifestantur. ORATIO Domine Jesu Christe, Rex meus, et Deus meus, qui me creasti et redemisti, et insuper ad me regendum non solum praecepta dedisti, sed et consiiia addidisti, regnum, quaeso, in me constitue, etme rege. Illa bonitas et caritas tua, qufE te coegit ad creandum et redimcndum, ipsa cogat ad regendum.
Quid enim prodesset quod composuit et r( fecit bonitas et caritas tua, si non me regat dextera tua ? Rege crgo me, Domine, et regna in me, ut, te rectorc, te duce, valeam non solum quae prsecipis, sed et ea quae consulis, laetus adimplerc. Amen.
Notes
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