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+The Project Gutenberg EBook of De Tribus Habitaculis Liber, by Saint Patrick
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: De Tribus Habitaculis Liber
+
+Author: Saint Patrick
+
+Release Date: January 29, 2012 [EBook #38708]
+
+Language: Latin
+
+Character set encoding: UTF-8
+
+*** START OF THIS PROJECT GUTENBERG EBOOK DE TRIBUS HABITACULIS LIBER ***
+
+
+
+
+Produced by Michael Gray, Diocese of San Jose
+
+
+
+
+De Tribus Habitaculis Liber
+
+
+Attributi Sancto Patricio
+(Attributi quoque Sancto Augustino)
+
+---
+
+CAPUT PRIMUM.
+
+_De tribus habitaculis, regno Dei, mundi, inferno. Regni Dei
+bona, et inferni mala_.
+
+Tria sunt sub omnipotentis Dei manu habitacula, primum, imum,
+medium: quorum summum regnum Dei vel regnum cœlorum dicitur;
+imum vocatur infernus; medium mundus præsens vel orbis
+terrarum appellatur. Quorum extrema omnino sibi invicem sunt
+contraria, et nulla sibi societate conjuncta. Quæ enim
+societas potest esse lucis ad tenebras, et Christi ad Belial
+(_II Cor_. VI, 14, 15)? Medium autem nonnullam habet
+similitudinem ad extrema. Unde lucem et tenebras habet, frigus
+et calorem, dolorem et sanitatem, lætitiam et mærorem, odium
+et amorem, bonos et malos, justos et injustos, dominos et
+servos, regnum et subjectionem, famem et satietatem, mortem et
+vitam, et innumera hujusmodi. Quorum omnium pars una imaginem
+habet regni Dei, pars altera inferni. Commixtio namque malorum
+simul et bonorum in hoc mundo est; in regno autem Dei nulli
+mali sunt, sed omnes boni; at in inferno nulli boni, sed omnes
+mali: et uterque locus ex medio suppletur. Hominum enim hujus
+mundi, alii elevantur ad cœlum, alii trahuntur ad infernum.
+Similes quippe similibus junguntur, id est, boni bonis, et
+mali malis; justi homines justis angelis, et transgressores
+homines transgressoribus angelis; servi Dei Deo, servi diaboli
+diabolo: benedicti vocantur ad regnum sibi paratum ab origine
+mundi, maledicti expelluntur in ignem æternum, qui paratus est
+diabolo et angelis ejus (_Matth_. XXV, 34, 41).
+
+Bona autem regni cœlestis dicere, vel cogitare, vel
+intelligere ut sunt, nullus potest carne vestitus: multo enim
+majora et meliora sunt, quam cogitantur et intelliguntur; unde
+scriptum est: _Quod oculus non vidit, nec auris audivit; nec
+in cor hominis ascendit, quæ præparavit Deus diligentibus se_
+(_I Cor_. II, 9). Regnum namque Dei omni fama majus, omni
+laude melius, omni scientia innumerabilius, omni gloria quæ
+putatur, excellentius. Mala etiam inferni dicere vel cogitare,
+ut sunt, nemo potest: pejora quippe sunt valde quam
+cogitantur. Regnum itaque Dei plenum est lucis, et pacis, et
+caritatis, et sapientiæ, et gloriæ, et honestatis, et
+dulcedinis, et dilectionis, et melodiæ, et lætitiæ, et
+beatitudinis perennis, et omnis boni ineffabilis, quod nec
+dici nec cogitari potest. At locus inferni plenus est
+tenebrarum, discordiæ, odii, stultitiæ, miseriæ, turpitudinis,
+amaritudinis, offensionis, doloris, adustionis, sitis, famis,
+ignis inexstinguibilis, tristitiæ, vindictæ perennis, et omnis
+ineffabilis mali, quod nec dici nec cogitari potest. Cives
+cœli sunt justi homines et angeli, quorum rex est Deus
+omnipotens; at contra cives inferni sunt impii homines et
+dæmones, quorum princeps est diabolus. Satiat justos visio
+sanctorum hominum et angelorum, et super omnia ipsius Dei.
+Cruciat impios et peccatores visio hominum damnatorum et
+dæmonum, et super omnia ipsius diaboli. Nihil in regno Dei
+desideratur quod non inveniatur: at in inferno nihil invenitur
+quod desideratur. In regno Dei nihil invenitur, nisi quod
+placet, et delectat, et satiat; at contra in lacu miseriæ
+perennis nihil videtur, nihilque sentitur, nisi quod
+displicet, nisi quod offendit, nisi quod cruciat. (In regno
+æterno erit vita sine morte, veritas sine errore, felicitas
+sine perturbatione.) Omne bonum in regno Dei abundat, et
+nullum malum; omne malum in carcere diaboli abundat, et nullum
+bonum. Nullus indignus in regno Dei suscipitur; nullus vero
+dignus, nullus justus ad infernum trahitur.
+
+
+
+CAPUT II.
+
+_De pœnis infernalibus_.
+
+Principalia autem sunt duo tormenta in inferno: frigus
+intolerable, et calor ignis inexstinguibilis. Unde in
+Evangelio legitur: _Illic erit fletus et stridor dentium_
+(_Matth_. XIII, 51; XXII, 13, et XXV, 30). Fletus namque et
+liquefactio oculorum ex calore nascitur; stridor vero dentium
+ex frigore nascitur. Hinc etiam beatus Job: _De aquis_,
+inquit, _nivium transibunt ad calorem nimium_ (_Job_. XXIV,
+19). De quibus duobus innumera pendent pœnarum genera;
+videlicet, sitis intolerabilis, pœna famis, pœna fetoris, pœna
+horroris, pœna timoris, pœna angustiæ, pœna tenebrarum,
+severitas tortorum, præsentia dæmonum, ferocitas bestiarum,
+crudelitas ministrantium, dilaceratio immortalium vermium,
+vermis conscientiæ, ignitæ lacrymæ, suspiria, miseriæ, dolor
+sine remedio, vincula sine solutione, mors æterna, pœna sine
+fine, absentia Christi post visionem ejus, quæ sola omnia
+supra dicta superat, et omnibus pœnis intolerabilior.
+
+
+
+CAPUT III.
+
+_De his quos pœnæ æternitas a mundi voluptate non deterret.
+Inferni duplex pœna. Anni 100 nulla æternitatis portio_.
+
+Væ igitur illis perenne qui subire hæc omnia mala etiam sine
+fine merentur, pro delectabili unius horæ somnio: tanta etenim
+et talis est omnis hujus mundi gloria, ad æternam comparata
+gloriam. Melius erat eis, quod dictum est de infelice Juda
+(_Matth_. XXVI, 24), non nasci, quam malis suis meritis plagas
+inferni sustinere. Quid stultius, quid insanius est, quam
+umbra et imagine et similitudine veræ gloriæ et veræ
+delectationis, veræ pulchritudinis, veri decoris, veri
+honoris, more infantium, decipi et superari; et ipsam veram
+gloriam non quærere, non desiderare? Quis imaginem auri in
+aqua, ipso auro neglecto, eligeret; et non statim a cunctis
+fatuus et insanus crederetur? Quis orbem solis in speculo
+redditum, vel in qualibet materia formatum plus diligeret,
+quam ipsum solem; et non ab omnibus derideretur? Sic
+irridendus, imo dolendus est, quisquis mundi hujus caducam
+fragilitatem et inutilem carnis voluptatem diligit, quærit,
+contendit, æterna gloria contempta, et neglectis regni
+cœlestis ineffabilibus gaudiis. Hoc commercium insipientium
+valde est, et miserorum, et cor sanum non habentium, etiamsi
+plagæ inferni non sequerentur, quæ nec dici nec cogitari
+possunt. Duplex vero plaga est, abesse a regno Dei, et esse
+semper in inferno, id est, cum diabolo damnari; præsentiam
+amittere angelorum, et terribilem dæmonum semper pati
+præsentiam. Quantum caveri, vitari, metui debet, nullo modo
+dici potest. Quis cum sano sensu pro unius diei deliciis,
+centum annorum pœnam eligeret? Et miseri tamen et sine ulla
+sapientia, voluptatem carnis sequentes, non vitant, non
+effugiuint intolerabiles pœnas, non centum annorum, non
+millies mille, sed omnium sine fine sæculorum pro quadraginta
+vel sexaginta annorum deliciis, vel qualibet corruptibili
+delectatione. Quantum autem interest inter unum diem, et
+centum annos; non tantum utique, sed plures interest inter
+quadraginta vel sexaginta vel centum annos, et æternitatem,
+sive in bono, sive in malo futuram. Unus enim dies aliqua
+portio est in centum annorum spatio, quamvis valde modica: at
+vero centum annorum spatium nulla portio est in illa
+æternitate. Si enim, verbi gratia, centesima vel millesima
+pars esset æternitatis, prædictum ejus spatium post centuplum
+ejus spatium vel milluplum æternitas esse desineret: quod
+ratio non sinit æternitatis, quæ si ullo modo, ullo tempore
+finiretur, æternitas omnino non esset.
+
+
+
+CAPUT IV.
+
+_A via lata ad arctam migrare. Beatorum felicitas, scientia,
+sortis suæ amor. De ineffabili visionis Dei suavitate._
+
+Fortiter ergo carnali resistendum est voluptati, fortiter
+contra fallaces hujus mundi blanditas pugnandem est, contraque
+multimodas Satanæ suggestiones vigilandum. Omni studio lata
+sæculi via vitanda est, quæ ducit ad mortem (_Matth_. VII,
+13); at vero omni cordis desiderio via angusta quæ ducit ad
+vitam, adeunda est et appetenda. Via hæc angusta est via
+abstinentiæ, et castitatis, et humilitatis, et omnis
+religionis; quam viam ante nos Christus attrivit, qua via ad
+suum regnum migravit. Cujus vestigia et nos sequamur, donec
+post eum ad urbem regiam perveniamus in qua ipse regnat. De
+qua urbe quidquid homo dixerit, quasi stilla de mari est, vel
+quasi scintilla de foco. In qua videlicet urbe fulgebunt justi
+sicut sol (_Matth_. XIII, 43), ut Dominus ait. Ubi summa pax
+erit, summa quies, nullus labor, nullus dolor, nulla
+paupertas, nec senectus, nulla mors, nec ulla nox, nullum cibi
+desiderium, nullum sitis incendium; sed cibus et potus omnium
+erit visio Christi et sanctæ Trinitatis, et contemplatio puro
+cordis oculo ipsius Divinitatis, et assidua lectio, ut ita
+dicam, libri vitæ, id est, æternæ veritatis et summæ
+sapientiæ, et Verbi Dei, quæ est Jesu Christi visio; ubi
+quidquid nunc nos latet, manifestius erit; ubi ratio manifesta
+erit cur hic electus est, et ille reprobatus; cur hic in
+regnum assumptus, et ille in servitutem redactus; cur alius in
+utero moritur, alius in infantia, alius in juventute, alius in
+senectute; cur alius pauper est, alius dives; cur filius
+adulteræ baptizatur, et aliquando filius legitimæ conjugis
+ante baptismum moritur; cur qui bene incipit vivere, aliquando
+male finit; et qui male incipit, sæpe bene finit. Hæc omnia et
+hujusmodi multa in libro vitæ plana et aperta erunt. In eadem
+urbe præmium singulorum, omnium; et omnium, per caritatem
+singulorum erit. Ibi omnium bonum omnibus patebit. Ibi omnes
+invicem suas cogitationes cognoscent. Ibi nullus superior
+superbus erit, nullus inferior invidus. Quomodo enim qui omnes
+sicut seipsum diliget, alicui invidere poterit; cum nemo sibi
+ipsi invideat? Ibi nullus melius esse vel superius concupiscet
+quam erit, quia aliter esse quam quod meruit, nec esset
+decorum; nec aliter esse desiderabit quam quod erit, quia ita
+esse ut erit, pulchrum erit, non solum sibi ipsi, sed etiam
+universo corpori Ecclesiæ cœlestis. Quomodo enim quodlibet
+membrum in corpore, si superius vel inferius ponatur quam
+natura constituit, monstruosum efficit corpus et turpe; sic
+nimirum si aliquis in regno Dei superius ordinetur, quam
+postulat ars et voluntas omnipotentis artificis, turpitudinem
+efficiet, non solum sibimet, sed omni congregationi; in qua
+qui erit minimus, majorem sine dubio habebit gloriam, quam
+totum habens mundi regnum, etiam si æternum esset. Vile enim
+valde est elementis frui, in comparatione fruendi et gaudendi
+ipso Deo, et visibilibus delectari et corporalibus. Tanta est
+enim pulchritudo justitiæ, tanta jucunditas lucis æternæ, hoc
+est, incommutabilis veritatis et sapientiæ, ut etiamsi non
+liceret amplius manere in ea quam unius diei mora, propter hoc
+solum innumerabiles anni hujus vitæ pleni deliciis in
+circumfluentia corporalium bonorum recte meritoque
+contemnerentur. Non enim falso aut parvo affectu dictum est:
+_Quoniam melior est dies una in atriis tuis super millia_
+(_Psal_. LXXXIII, 11).
+
+Nihil est comparandum delectationi et gaudio quod nascitur ex
+invisibilibus et incorporeis, et ex societate angelorum et
+justorum omnium, et ex certa scientia et cognitione ipsius
+divinæ naturæ, et ex Dei ipsius facie ad faciem visione. Cujus
+pulchritudinem mirantur angeli, cujus imperio suscitantur
+mortui, cujus sapientiæ non est numerus (_Psal_. CXLVI, 5),
+cujus regnum finem nescit, cujus gloria nequit narrari; cujus
+lux tam solem obscurat, ut ejus comparatione nullam habeat sol
+lucem; cujus dulcedo tam mel superat, ut ei comparatum velut
+absinthium sit amarissimum; cujus faciem si omnes carcere
+inferni inclusi viderent, nullam pœnam, nullum dolorem,
+nullamque tristitiam sentirent; cujus præsentia si in inferno
+cum sanctis habitatoribus appareret, continuo infernus in
+amœnum converteretur paradisum; cujus sine nutu nec folium de
+arbore cadit; cujus oculi flammivomi profundum penetrant
+inferni; cujus auris tacitam cordis vocem audit, id est,
+cogitationem; cujus oculus non minus audit quam videt; cujus
+auris non minus videt quam audit, quia non corpus sunt, sed
+summa sapientia et certa cognitio. Cujus deliciæ sine fastidio
+satiant: quæ cum a beatis inveniuntur, semper tamen
+desiderantur, et esuriem et sitim sine pœna efficiunt, et
+ardenti semper desiderio delectant. Cujus secreta mirabilia,
+videntibus ea semper nova sunt et mira, et non plus cum
+incipiunt videri, pariunt stuporem cernentibus, quam post
+mille annos et millies mille. Et cum angeli ab initio mundi ea
+soliti sint videre, tamen non minus hodie admirantur ea quam
+in primo die; alioquin dudum coram angelis assiduo videndi usu
+vilescerent. Cujus cognitionis præterita et futura, non
+præterita et futura, sed præsentia sunt.
+
+
+
+CAPUT V.
+
+_Deo omnia præsentia sunt, sine libertatis humanæ præjudicio.
+Dei locutio et laus. Existentia ante tempus. Malum verum pejus
+falso. Dei visio quid beatis conferat. Dei æternitas; Dei
+scientia._
+
+Unde non diem judicii videbit, et primum diem sæculi non
+vidit; sed utrumque videt. Cujus præscientia neminem cogit ad
+peccandum, ut multi errantes dicunt. Si enim, inquiunt,
+præscivit Deus Adam peccaturum esse, non peccare non potuit.
+Ex quo errore nascitur Deum causam esse peccati, quod nefas
+est dicere. Et illi tamen etiam suis verbis alligantur. Si
+enim quod præscientia Dei habet necesse est fieri, ideo
+voluntate propria homo peccavit, et non aliqua necessitate,
+quia in præscientia Dei fuit ut voluntate et libero arbitrio,
+et non necessitate cogente, peccaret. Si ergo præscientia Dei
+non potest vitari, non potuit homo aliter peccare nisi
+voluntate, nulla alia vi cogente, quia ita Deus præscivit
+ilium peccaturum. Si ergo voluntarie, non coactus est. Si enim
+non coactus est ad peccandum, potuit sine dubio non peccare si
+vellet; ideoque pœnam meruit, quia non invitus peccavit;
+alioquin a Deo pœnam mortis non susciperet. Cujus locutio est
+occulta inspiratio, qua mentibus suam voluntatem et suam
+caritatem invisibiliter ostendit; quam videndo Angeli per
+omnia Deo obediunt. Cujus laus est qua electos laudabit,
+manifestatio qua suorum electorum bona omnibus monstrabit;
+assidua autem laus qua electi eum laudabunt, est admiratio
+ejus perennis. Qui miro modo non tempore præcessit mundum et
+tempus (nullius enim horæ spatio fuit ante mundum); et tamen
+semper erat sine initio. Non enim erat tempus ante tempus,
+tempus autem cum mundo concreatum est. Si igitur tempus ab
+initio mundi cœpit currere, ante mundum factum non erat.
+Ideoque nullo tempore, ut prædiximus, præcessit Deus tempora
+et mundum eis coævum, imo paulo eis priorem; ejus enim motu
+cœperunt currere. Quidquid movetur, suum motum præcedit.
+Ineffabili enim æternitate præcessit Deus mundum, non tempore.
+Cujus tempus ante mundum non erat. Cujus lux tenebras depellit
+ignorantiæ; cujus aliqua particula hæc omnia quæ diximus, vera
+et certa esse cognoscimus. Eadem luce melius esse verum quam
+falsum videmus; et tamen pejus esse verum malum vel verum
+peccatum, quam falsum malum vel falsum peccatum: non quia
+verum est, sed quia malum vel peccatum est [sed ideo malum vel
+peccatum est, quia verum malum vel peccatum est]. Aliter enim
+non posset esse malum vel peccatum, nisi verum esset malum vel
+peccatum; falsum enim malum non est malum, ut falsum argentum
+non argentum est. Potest aliquis a veritate dicere malum vel
+peccatum exortum esse vel factum, et quodam modo opus esse
+veritatis malum, quod omnino falsum est. Omne enim verum a
+veritate est, et omne verum in quantum verum, bonum est: a
+veritate igitur est verum esse, ut sit malum vel peccatum, non
+ipsum malum vel peccatum; aliud namque est ipsum malum, aliud
+verum esse illud. Quamvis igitur ipsum malum bonum non est,
+bonum est tamen verum esse ut sit illud. Nisi enim bonum esset
+esse malum, nullo modo sineret Deus illud fieri. Multa quippe
+bona de malis Omnipotens facit, ut de adulterio hominum bonos
+format et facit homines. Si autem et quadam illius lucis
+particula quasi per angustas rimas infusa, hæc et alia omnia
+quæ novimus, vera esse cognovimus; quali et quanta luce
+scientiæ et sapientiæ illic illustrabimur, ubi ipsum solem
+veritatis facie ad faciem videbimus, id est, certa et vera
+sapientia cognoscemus? cujus præsentia similes ei facit
+præsentes. Qui enim veræ sapientiæ, veræ pulchritudini, veræ
+æternitati adhærebit, sapiens utique et pulcher et æternus
+erit. Sic enim absentia ejus dissimiles ei omni modo facit.
+Cujus æternitas sine initio et sine fine est (si enim esset
+tempus quando non esset, quis eum faceret?); quia ipse est
+solus Deus, et ante ipsum Deus alius non erat, nec est, nec
+erit. Non forte seipsum creavit, cum nihil seipsum creat; qua
+enim potentia qui omnino non esset seipsum faceret? Restat
+igitur quod omnino factus non est Deus. Cum ergo nullo modo
+Deus factus est, sine initio ante omnia erat. Quidquid enim
+factum est, initium habet; et quidquid initium habet, sine
+dubio factum est, non ab alio nisi a Deo non facto, sed omnia
+faciente. Cujus scientia sine ulla varietate cognitionis, et
+sine ullo cursu huc et illuc innumerabilem veritatem omnium
+creaturarum; angelorum, hominum, stellarum, arenarum,
+capillorum, verborum, cogitationum, momentorum omnium, simul
+et semel comprehendit et intelligit. Fons igitur et origo
+omnis scientiæ Deus est: quem quanto plus quis bibet, tanto
+plus sitiet.
+
+
+
+CAPUT VI.
+
+_Beatorum scientia. De trina visione, corporali, spiritali,
+intellectuali._
+
+Incomparabiliter ergo totius mundi regnum, ut supra diximus,
+et si æternum esset, præcellit, societati angelorum et
+sanctorum, et præsenti ipsius Dei adesse visioni. In cujus
+visione trina scientia nascitur: id est, homo qui cernit, et
+Deus qui cernitur, et cæteri omnes omnia videbunt et
+intelligent. Sicut enim per speculum vitreum trina nobis visio
+administratur, quia nos ipsos, et ipsum speculum, et quidquid
+præsens adest videmus; sic per speculum divinæ claritatis, et
+ipsum Deum, ut est, videbimus, quantum possibile erit
+creaturæ, et nos ipsos, et cæteros vera et certa scientia
+cognoscemus. Tunc abdita creaturarum, et ipsius inferni,
+videndo Deum videbimus. Tunc justis manifestum erit quomodo
+Deus est invisibilis incomparabilis, sine initio et sine fine,
+ante omnia et post omnia: quidquid interest inter nasci, quod
+ad Filium pertinet; et procedere, quod ad Spiritum sanctum,
+excepto quod unus ex uno natus sit, alter ex duobus processit;
+et quomodo Pater non præcessit Filium tempore, sed origine,
+nec Spiritum sanctum; et quomodo omnia Dei unum sunt in Deo,
+excepto quod ad relationem pertinet; nam sapientia Dei et
+veritas et æternitas non diversa sunt inter se, sed unum sunt
+cætera omnia: sapientia enim Dei non magis sapientia quam
+veritas est, et non magis veritas est quam sapientia, quam
+æternitas, quam cætera Dei omnia; unum enim sunt in Deo, et
+non solum hæc inter se eadem sunt in Deo, sed non aliud sunt
+quam ipse Deus; et quomodo mundus erat in Deo, antequam in
+seipso esset, non mundus, sed Deus; et quomodo ubique totus
+sine loco, magnus sine quantitate, bonus sine qualitate; et
+quomodo omnia penetrat munda et immunda sine sui pollutione.
+Si enim lux ista visibilis omnia loca illustrat, et
+sterquilinia etiam penetrat sine fetore, et sine sui
+pollutione, quanto magis Deus, qui est invisibilis et
+incommutabilis lux, omnia penetrat, regit, sustinet,
+circumdat, illustrat, sine ulla mutatione vel pollutione, non
+solum cœlestia et terrestria, sed etiam infernalia?
+
+Tunc erit electis Dei trina visio, id est, corporalis, qua
+corpora cernentur; quorumdam splendentia ut sol, quorumdam ut
+luna, aliorum ut stellæ. Et spiritalis, qua similitudines
+corporum in spiritu et non fallaci phantasia inspicient: qua
+visione etiam hodie fruuntur spiritus justorum post corporum
+claustra: et visio intellectualis, qua puro mentis oculo in
+spiritu Deum videbunt, et suas animas, et virtutes intimas, et
+spiritus angelicos. Tunc duplices Deo acturi sunt gratias,
+videlicet pro sua liberatione a perpetua damnatione, et pro
+bonorum ineffabili retributione. Tunc communis omnium reus et
+hostis diabolus in conspectu electorum Dei damnabitur: cujus
+damnatio et intolerabilis pœna delectabile spectaculum
+præstabit electis. Tunc ardentissimo amore liberatorem suum et
+omnium bonorum datorem amabunt, et sine fine et sine fastidio
+clamore cordis laudabunt Deum omnipotentem, benignum et
+misericordem: cui honor et gloria et nunc et per omnia sæcula
+sæculorum. Amen.
+
+
+
+
+
+
+
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+The Project Gutenberg EBook of De Tribus Habitaculis Liber, by Saint Patrick
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: De Tribus Habitaculis Liber
+
+Author: Saint Patrick
+
+Release Date: January 29, 2012 [EBook #38708]
+
+Language: Latin
+
+Character set encoding: ISO-8859-1
+
+*** START OF THIS PROJECT GUTENBERG EBOOK DE TRIBUS HABITACULIS LIBER ***
+
+
+
+
+Produced by Michael Gray, Diocese of San Jose
+
+
+
+
+De Tribus Habitaculis Liber
+
+
+Attributi Sancto Patricio
+(Attributi quoque Sancto Augustino)
+
+---
+
+CAPUT PRIMUM.
+
+_De tribus habitaculis, regno Dei, mundi, inferno. Regni Dei
+bona, et inferni mala_.
+
+Tria sunt sub omnipotentis Dei manu habitacula, primum, imum,
+medium: quorum summum regnum Dei vel regnum coelorum dicitur;
+imum vocatur infernus; medium mundus præsens vel orbis
+terrarum appellatur. Quorum extrema omnino sibi invicem sunt
+contraria, et nulla sibi societate conjuncta. Quæ enim
+societas potest esse lucis ad tenebras, et Christi ad Belial
+(_II Cor_. VI, 14, 15)? Medium autem nonnullam habet
+similitudinem ad extrema. Unde lucem et tenebras habet, frigus
+et calorem, dolorem et sanitatem, lætitiam et mærorem, odium
+et amorem, bonos et malos, justos et injustos, dominos et
+servos, regnum et subjectionem, famem et satietatem, mortem et
+vitam, et innumera hujusmodi. Quorum omnium pars una imaginem
+habet regni Dei, pars altera inferni. Commixtio namque malorum
+simul et bonorum in hoc mundo est; in regno autem Dei nulli
+mali sunt, sed omnes boni; at in inferno nulli boni, sed omnes
+mali: et uterque locus ex medio suppletur. Hominum enim hujus
+mundi, alii elevantur ad coelum, alii trahuntur ad infernum.
+Similes quippe similibus junguntur, id est, boni bonis, et
+mali malis; justi homines justis angelis, et transgressores
+homines transgressoribus angelis; servi Dei Deo, servi diaboli
+diabolo: benedicti vocantur ad regnum sibi paratum ab origine
+mundi, maledicti expelluntur in ignem æternum, qui paratus est
+diabolo et angelis ejus (_Matth_. XXV, 34, 41).
+
+Bona autem regni coelestis dicere, vel cogitare, vel
+intelligere ut sunt, nullus potest carne vestitus: multo enim
+majora et meliora sunt, quam cogitantur et intelliguntur; unde
+scriptum est: _Quod oculus non vidit, nec auris audivit; nec
+in cor hominis ascendit, quæ præparavit Deus diligentibus se_
+(_I Cor_. II, 9). Regnum namque Dei omni fama majus, omni
+laude melius, omni scientia innumerabilius, omni gloria quæ
+putatur, excellentius. Mala etiam inferni dicere vel cogitare,
+ut sunt, nemo potest: pejora quippe sunt valde quam
+cogitantur. Regnum itaque Dei plenum est lucis, et pacis, et
+caritatis, et sapientiæ, et gloriæ, et honestatis, et
+dulcedinis, et dilectionis, et melodiæ, et lætitiæ, et
+beatitudinis perennis, et omnis boni ineffabilis, quod nec
+dici nec cogitari potest. At locus inferni plenus est
+tenebrarum, discordiæ, odii, stultitiæ, miseriæ, turpitudinis,
+amaritudinis, offensionis, doloris, adustionis, sitis, famis,
+ignis inexstinguibilis, tristitiæ, vindictæ perennis, et omnis
+ineffabilis mali, quod nec dici nec cogitari potest. Cives
+coeli sunt justi homines et angeli, quorum rex est Deus
+omnipotens; at contra cives inferni sunt impii homines et
+dæmones, quorum princeps est diabolus. Satiat justos visio
+sanctorum hominum et angelorum, et super omnia ipsius Dei.
+Cruciat impios et peccatores visio hominum damnatorum et
+dæmonum, et super omnia ipsius diaboli. Nihil in regno Dei
+desideratur quod non inveniatur: at in inferno nihil invenitur
+quod desideratur. In regno Dei nihil invenitur, nisi quod
+placet, et delectat, et satiat; at contra in lacu miseriæ
+perennis nihil videtur, nihilque sentitur, nisi quod
+displicet, nisi quod offendit, nisi quod cruciat. (In regno
+æterno erit vita sine morte, veritas sine errore, felicitas
+sine perturbatione.) Omne bonum in regno Dei abundat, et
+nullum malum; omne malum in carcere diaboli abundat, et nullum
+bonum. Nullus indignus in regno Dei suscipitur; nullus vero
+dignus, nullus justus ad infernum trahitur.
+
+
+
+CAPUT II.
+
+_De poenis infernalibus_.
+
+Principalia autem sunt duo tormenta in inferno: frigus
+intolerable, et calor ignis inexstinguibilis. Unde in
+Evangelio legitur: _Illic erit fletus et stridor dentium_
+(_Matth_. XIII, 51; XXII, 13, et XXV, 30). Fletus namque et
+liquefactio oculorum ex calore nascitur; stridor vero dentium
+ex frigore nascitur. Hinc etiam beatus Job: _De aquis_,
+inquit, _nivium transibunt ad calorem nimium_ (_Job_. XXIV,
+19). De quibus duobus innumera pendent poenarum genera;
+videlicet, sitis intolerabilis, poena famis, poena fetoris, poena
+horroris, poena timoris, poena angustiæ, poena tenebrarum,
+severitas tortorum, præsentia dæmonum, ferocitas bestiarum,
+crudelitas ministrantium, dilaceratio immortalium vermium,
+vermis conscientiæ, ignitæ lacrymæ, suspiria, miseriæ, dolor
+sine remedio, vincula sine solutione, mors æterna, poena sine
+fine, absentia Christi post visionem ejus, quæ sola omnia
+supra dicta superat, et omnibus poenis intolerabilior.
+
+
+
+CAPUT III.
+
+_De his quos poenæ æternitas a mundi voluptate non deterret.
+Inferni duplex poena. Anni 100 nulla æternitatis portio_.
+
+Væ igitur illis perenne qui subire hæc omnia mala etiam sine
+fine merentur, pro delectabili unius horæ somnio: tanta etenim
+et talis est omnis hujus mundi gloria, ad æternam comparata
+gloriam. Melius erat eis, quod dictum est de infelice Juda
+(_Matth_. XXVI, 24), non nasci, quam malis suis meritis plagas
+inferni sustinere. Quid stultius, quid insanius est, quam
+umbra et imagine et similitudine veræ gloriæ et veræ
+delectationis, veræ pulchritudinis, veri decoris, veri
+honoris, more infantium, decipi et superari; et ipsam veram
+gloriam non quærere, non desiderare? Quis imaginem auri in
+aqua, ipso auro neglecto, eligeret; et non statim a cunctis
+fatuus et insanus crederetur? Quis orbem solis in speculo
+redditum, vel in qualibet materia formatum plus diligeret,
+quam ipsum solem; et non ab omnibus derideretur? Sic
+irridendus, imo dolendus est, quisquis mundi hujus caducam
+fragilitatem et inutilem carnis voluptatem diligit, quærit,
+contendit, æterna gloria contempta, et neglectis regni
+coelestis ineffabilibus gaudiis. Hoc commercium insipientium
+valde est, et miserorum, et cor sanum non habentium, etiamsi
+plagæ inferni non sequerentur, quæ nec dici nec cogitari
+possunt. Duplex vero plaga est, abesse a regno Dei, et esse
+semper in inferno, id est, cum diabolo damnari; præsentiam
+amittere angelorum, et terribilem dæmonum semper pati
+præsentiam. Quantum caveri, vitari, metui debet, nullo modo
+dici potest. Quis cum sano sensu pro unius diei deliciis,
+centum annorum poenam eligeret? Et miseri tamen et sine ulla
+sapientia, voluptatem carnis sequentes, non vitant, non
+effugiuint intolerabiles poenas, non centum annorum, non
+millies mille, sed omnium sine fine sæculorum pro quadraginta
+vel sexaginta annorum deliciis, vel qualibet corruptibili
+delectatione. Quantum autem interest inter unum diem, et
+centum annos; non tantum utique, sed plures interest inter
+quadraginta vel sexaginta vel centum annos, et æternitatem,
+sive in bono, sive in malo futuram. Unus enim dies aliqua
+portio est in centum annorum spatio, quamvis valde modica: at
+vero centum annorum spatium nulla portio est in illa
+æternitate. Si enim, verbi gratia, centesima vel millesima
+pars esset æternitatis, prædictum ejus spatium post centuplum
+ejus spatium vel milluplum æternitas esse desineret: quod
+ratio non sinit æternitatis, quæ si ullo modo, ullo tempore
+finiretur, æternitas omnino non esset.
+
+
+
+CAPUT IV.
+
+_A via lata ad arctam migrare. Beatorum felicitas, scientia,
+sortis suæ amor. De ineffabili visionis Dei suavitate._
+
+Fortiter ergo carnali resistendum est voluptati, fortiter
+contra fallaces hujus mundi blanditas pugnandem est, contraque
+multimodas Satanæ suggestiones vigilandum. Omni studio lata
+sæculi via vitanda est, quæ ducit ad mortem (_Matth_. VII,
+13); at vero omni cordis desiderio via angusta quæ ducit ad
+vitam, adeunda est et appetenda. Via hæc angusta est via
+abstinentiæ, et castitatis, et humilitatis, et omnis
+religionis; quam viam ante nos Christus attrivit, qua via ad
+suum regnum migravit. Cujus vestigia et nos sequamur, donec
+post eum ad urbem regiam perveniamus in qua ipse regnat. De
+qua urbe quidquid homo dixerit, quasi stilla de mari est, vel
+quasi scintilla de foco. In qua videlicet urbe fulgebunt justi
+sicut sol (_Matth_. XIII, 43), ut Dominus ait. Ubi summa pax
+erit, summa quies, nullus labor, nullus dolor, nulla
+paupertas, nec senectus, nulla mors, nec ulla nox, nullum cibi
+desiderium, nullum sitis incendium; sed cibus et potus omnium
+erit visio Christi et sanctæ Trinitatis, et contemplatio puro
+cordis oculo ipsius Divinitatis, et assidua lectio, ut ita
+dicam, libri vitæ, id est, æternæ veritatis et summæ
+sapientiæ, et Verbi Dei, quæ est Jesu Christi visio; ubi
+quidquid nunc nos latet, manifestius erit; ubi ratio manifesta
+erit cur hic electus est, et ille reprobatus; cur hic in
+regnum assumptus, et ille in servitutem redactus; cur alius in
+utero moritur, alius in infantia, alius in juventute, alius in
+senectute; cur alius pauper est, alius dives; cur filius
+adulteræ baptizatur, et aliquando filius legitimæ conjugis
+ante baptismum moritur; cur qui bene incipit vivere, aliquando
+male finit; et qui male incipit, sæpe bene finit. Hæc omnia et
+hujusmodi multa in libro vitæ plana et aperta erunt. In eadem
+urbe præmium singulorum, omnium; et omnium, per caritatem
+singulorum erit. Ibi omnium bonum omnibus patebit. Ibi omnes
+invicem suas cogitationes cognoscent. Ibi nullus superior
+superbus erit, nullus inferior invidus. Quomodo enim qui omnes
+sicut seipsum diliget, alicui invidere poterit; cum nemo sibi
+ipsi invideat? Ibi nullus melius esse vel superius concupiscet
+quam erit, quia aliter esse quam quod meruit, nec esset
+decorum; nec aliter esse desiderabit quam quod erit, quia ita
+esse ut erit, pulchrum erit, non solum sibi ipsi, sed etiam
+universo corpori Ecclesiæ coelestis. Quomodo enim quodlibet
+membrum in corpore, si superius vel inferius ponatur quam
+natura constituit, monstruosum efficit corpus et turpe; sic
+nimirum si aliquis in regno Dei superius ordinetur, quam
+postulat ars et voluntas omnipotentis artificis, turpitudinem
+efficiet, non solum sibimet, sed omni congregationi; in qua
+qui erit minimus, majorem sine dubio habebit gloriam, quam
+totum habens mundi regnum, etiam si æternum esset. Vile enim
+valde est elementis frui, in comparatione fruendi et gaudendi
+ipso Deo, et visibilibus delectari et corporalibus. Tanta est
+enim pulchritudo justitiæ, tanta jucunditas lucis æternæ, hoc
+est, incommutabilis veritatis et sapientiæ, ut etiamsi non
+liceret amplius manere in ea quam unius diei mora, propter hoc
+solum innumerabiles anni hujus vitæ pleni deliciis in
+circumfluentia corporalium bonorum recte meritoque
+contemnerentur. Non enim falso aut parvo affectu dictum est:
+_Quoniam melior est dies una in atriis tuis super millia_
+(_Psal_. LXXXIII, 11).
+
+Nihil est comparandum delectationi et gaudio quod nascitur ex
+invisibilibus et incorporeis, et ex societate angelorum et
+justorum omnium, et ex certa scientia et cognitione ipsius
+divinæ naturæ, et ex Dei ipsius facie ad faciem visione. Cujus
+pulchritudinem mirantur angeli, cujus imperio suscitantur
+mortui, cujus sapientiæ non est numerus (_Psal_. CXLVI, 5),
+cujus regnum finem nescit, cujus gloria nequit narrari; cujus
+lux tam solem obscurat, ut ejus comparatione nullam habeat sol
+lucem; cujus dulcedo tam mel superat, ut ei comparatum velut
+absinthium sit amarissimum; cujus faciem si omnes carcere
+inferni inclusi viderent, nullam poenam, nullum dolorem,
+nullamque tristitiam sentirent; cujus præsentia si in inferno
+cum sanctis habitatoribus appareret, continuo infernus in
+amoenum converteretur paradisum; cujus sine nutu nec folium de
+arbore cadit; cujus oculi flammivomi profundum penetrant
+inferni; cujus auris tacitam cordis vocem audit, id est,
+cogitationem; cujus oculus non minus audit quam videt; cujus
+auris non minus videt quam audit, quia non corpus sunt, sed
+summa sapientia et certa cognitio. Cujus deliciæ sine fastidio
+satiant: quæ cum a beatis inveniuntur, semper tamen
+desiderantur, et esuriem et sitim sine poena efficiunt, et
+ardenti semper desiderio delectant. Cujus secreta mirabilia,
+videntibus ea semper nova sunt et mira, et non plus cum
+incipiunt videri, pariunt stuporem cernentibus, quam post
+mille annos et millies mille. Et cum angeli ab initio mundi ea
+soliti sint videre, tamen non minus hodie admirantur ea quam
+in primo die; alioquin dudum coram angelis assiduo videndi usu
+vilescerent. Cujus cognitionis præterita et futura, non
+præterita et futura, sed præsentia sunt.
+
+
+
+CAPUT V.
+
+_Deo omnia præsentia sunt, sine libertatis humanæ præjudicio.
+Dei locutio et laus. Existentia ante tempus. Malum verum pejus
+falso. Dei visio quid beatis conferat. Dei æternitas; Dei
+scientia._
+
+Unde non diem judicii videbit, et primum diem sæculi non
+vidit; sed utrumque videt. Cujus præscientia neminem cogit ad
+peccandum, ut multi errantes dicunt. Si enim, inquiunt,
+præscivit Deus Adam peccaturum esse, non peccare non potuit.
+Ex quo errore nascitur Deum causam esse peccati, quod nefas
+est dicere. Et illi tamen etiam suis verbis alligantur. Si
+enim quod præscientia Dei habet necesse est fieri, ideo
+voluntate propria homo peccavit, et non aliqua necessitate,
+quia in præscientia Dei fuit ut voluntate et libero arbitrio,
+et non necessitate cogente, peccaret. Si ergo præscientia Dei
+non potest vitari, non potuit homo aliter peccare nisi
+voluntate, nulla alia vi cogente, quia ita Deus præscivit
+ilium peccaturum. Si ergo voluntarie, non coactus est. Si enim
+non coactus est ad peccandum, potuit sine dubio non peccare si
+vellet; ideoque poenam meruit, quia non invitus peccavit;
+alioquin a Deo poenam mortis non susciperet. Cujus locutio est
+occulta inspiratio, qua mentibus suam voluntatem et suam
+caritatem invisibiliter ostendit; quam videndo Angeli per
+omnia Deo obediunt. Cujus laus est qua electos laudabit,
+manifestatio qua suorum electorum bona omnibus monstrabit;
+assidua autem laus qua electi eum laudabunt, est admiratio
+ejus perennis. Qui miro modo non tempore præcessit mundum et
+tempus (nullius enim horæ spatio fuit ante mundum); et tamen
+semper erat sine initio. Non enim erat tempus ante tempus,
+tempus autem cum mundo concreatum est. Si igitur tempus ab
+initio mundi coepit currere, ante mundum factum non erat.
+Ideoque nullo tempore, ut prædiximus, præcessit Deus tempora
+et mundum eis coævum, imo paulo eis priorem; ejus enim motu
+coeperunt currere. Quidquid movetur, suum motum præcedit.
+Ineffabili enim æternitate præcessit Deus mundum, non tempore.
+Cujus tempus ante mundum non erat. Cujus lux tenebras depellit
+ignorantiæ; cujus aliqua particula hæc omnia quæ diximus, vera
+et certa esse cognoscimus. Eadem luce melius esse verum quam
+falsum videmus; et tamen pejus esse verum malum vel verum
+peccatum, quam falsum malum vel falsum peccatum: non quia
+verum est, sed quia malum vel peccatum est [sed ideo malum vel
+peccatum est, quia verum malum vel peccatum est]. Aliter enim
+non posset esse malum vel peccatum, nisi verum esset malum vel
+peccatum; falsum enim malum non est malum, ut falsum argentum
+non argentum est. Potest aliquis a veritate dicere malum vel
+peccatum exortum esse vel factum, et quodam modo opus esse
+veritatis malum, quod omnino falsum est. Omne enim verum a
+veritate est, et omne verum in quantum verum, bonum est: a
+veritate igitur est verum esse, ut sit malum vel peccatum, non
+ipsum malum vel peccatum; aliud namque est ipsum malum, aliud
+verum esse illud. Quamvis igitur ipsum malum bonum non est,
+bonum est tamen verum esse ut sit illud. Nisi enim bonum esset
+esse malum, nullo modo sineret Deus illud fieri. Multa quippe
+bona de malis Omnipotens facit, ut de adulterio hominum bonos
+format et facit homines. Si autem et quadam illius lucis
+particula quasi per angustas rimas infusa, hæc et alia omnia
+quæ novimus, vera esse cognovimus; quali et quanta luce
+scientiæ et sapientiæ illic illustrabimur, ubi ipsum solem
+veritatis facie ad faciem videbimus, id est, certa et vera
+sapientia cognoscemus? cujus præsentia similes ei facit
+præsentes. Qui enim veræ sapientiæ, veræ pulchritudini, veræ
+æternitati adhærebit, sapiens utique et pulcher et æternus
+erit. Sic enim absentia ejus dissimiles ei omni modo facit.
+Cujus æternitas sine initio et sine fine est (si enim esset
+tempus quando non esset, quis eum faceret?); quia ipse est
+solus Deus, et ante ipsum Deus alius non erat, nec est, nec
+erit. Non forte seipsum creavit, cum nihil seipsum creat; qua
+enim potentia qui omnino non esset seipsum faceret? Restat
+igitur quod omnino factus non est Deus. Cum ergo nullo modo
+Deus factus est, sine initio ante omnia erat. Quidquid enim
+factum est, initium habet; et quidquid initium habet, sine
+dubio factum est, non ab alio nisi a Deo non facto, sed omnia
+faciente. Cujus scientia sine ulla varietate cognitionis, et
+sine ullo cursu huc et illuc innumerabilem veritatem omnium
+creaturarum; angelorum, hominum, stellarum, arenarum,
+capillorum, verborum, cogitationum, momentorum omnium, simul
+et semel comprehendit et intelligit. Fons igitur et origo
+omnis scientiæ Deus est: quem quanto plus quis bibet, tanto
+plus sitiet.
+
+
+
+CAPUT VI.
+
+_Beatorum scientia. De trina visione, corporali, spiritali,
+intellectuali._
+
+Incomparabiliter ergo totius mundi regnum, ut supra diximus,
+et si æternum esset, præcellit, societati angelorum et
+sanctorum, et præsenti ipsius Dei adesse visioni. In cujus
+visione trina scientia nascitur: id est, homo qui cernit, et
+Deus qui cernitur, et cæteri omnes omnia videbunt et
+intelligent. Sicut enim per speculum vitreum trina nobis visio
+administratur, quia nos ipsos, et ipsum speculum, et quidquid
+præsens adest videmus; sic per speculum divinæ claritatis, et
+ipsum Deum, ut est, videbimus, quantum possibile erit
+creaturæ, et nos ipsos, et cæteros vera et certa scientia
+cognoscemus. Tunc abdita creaturarum, et ipsius inferni,
+videndo Deum videbimus. Tunc justis manifestum erit quomodo
+Deus est invisibilis incomparabilis, sine initio et sine fine,
+ante omnia et post omnia: quidquid interest inter nasci, quod
+ad Filium pertinet; et procedere, quod ad Spiritum sanctum,
+excepto quod unus ex uno natus sit, alter ex duobus processit;
+et quomodo Pater non præcessit Filium tempore, sed origine,
+nec Spiritum sanctum; et quomodo omnia Dei unum sunt in Deo,
+excepto quod ad relationem pertinet; nam sapientia Dei et
+veritas et æternitas non diversa sunt inter se, sed unum sunt
+cætera omnia: sapientia enim Dei non magis sapientia quam
+veritas est, et non magis veritas est quam sapientia, quam
+æternitas, quam cætera Dei omnia; unum enim sunt in Deo, et
+non solum hæc inter se eadem sunt in Deo, sed non aliud sunt
+quam ipse Deus; et quomodo mundus erat in Deo, antequam in
+seipso esset, non mundus, sed Deus; et quomodo ubique totus
+sine loco, magnus sine quantitate, bonus sine qualitate; et
+quomodo omnia penetrat munda et immunda sine sui pollutione.
+Si enim lux ista visibilis omnia loca illustrat, et
+sterquilinia etiam penetrat sine fetore, et sine sui
+pollutione, quanto magis Deus, qui est invisibilis et
+incommutabilis lux, omnia penetrat, regit, sustinet,
+circumdat, illustrat, sine ulla mutatione vel pollutione, non
+solum coelestia et terrestria, sed etiam infernalia?
+
+Tunc erit electis Dei trina visio, id est, corporalis, qua
+corpora cernentur; quorumdam splendentia ut sol, quorumdam ut
+luna, aliorum ut stellæ. Et spiritalis, qua similitudines
+corporum in spiritu et non fallaci phantasia inspicient: qua
+visione etiam hodie fruuntur spiritus justorum post corporum
+claustra: et visio intellectualis, qua puro mentis oculo in
+spiritu Deum videbunt, et suas animas, et virtutes intimas, et
+spiritus angelicos. Tunc duplices Deo acturi sunt gratias,
+videlicet pro sua liberatione a perpetua damnatione, et pro
+bonorum ineffabili retributione. Tunc communis omnium reus et
+hostis diabolus in conspectu electorum Dei damnabitur: cujus
+damnatio et intolerabilis poena delectabile spectaculum
+præstabit electis. Tunc ardentissimo amore liberatorem suum et
+omnium bonorum datorem amabunt, et sine fine et sine fastidio
+clamore cordis laudabunt Deum omnipotentem, benignum et
+misericordem: cui honor et gloria et nunc et per omnia sæcula
+sæculorum. Amen.
+
+
+
+
+
+
+
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+<title>The Project Gutenberg eBook of De Tribus Habitaculis Liber, by Saint
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+
+The Project Gutenberg EBook of De Tribus Habitaculis Liber, by Saint Patrick
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: De Tribus Habitaculis Liber
+
+Author: Saint Patrick
+
+Release Date: January 29, 2012 [EBook #38708]
+
+Language: Latin
+
+Character set encoding: ISO-8859-1
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+*** START OF THIS PROJECT GUTENBERG EBOOK DE TRIBUS HABITACULIS LIBER ***
+
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+Produced by Michael Gray, Diocese of San Jose
+
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+</pre>
+
+
+<h1>De Tribus Habitaculis Liber</h1>
+<br><br>
+<h2>Attributi Sancto Patricio</h2>
+<h2>(Attributi quoque Sancto Augustino)</h2>
+<br><br>
+<br>
+<hr width="25%">
+<br><br>
+<br>
+
+
+<p align="center">CAPUT PRIMUM.</p>
+<p align="center"><i>De tribus habitaculis, regno Dei, mundi, inferno. Regni
+Dei bona, et inferni mala.</i></p>
+
+<p>Tria sunt sub omnipotentis Dei manu habitacula, primum, imum, medium:
+quorum summum regnum Dei vel regnum c&oelig;lorum dicitur; imum vocatur infernus;
+medium mundus pr&aelig;sens vel orbis terrarum appellatur. Quorum extrema omnino
+sibi invicem sunt contraria, et nulla sibi societate conjuncta. Qu&aelig; enim
+societas potest esse lucis ad tenebras, et Christi ad Belial (<i>II Cor</i>.
+VI, 14, 15)? Medium autem nonnullam habet similitudinem ad extrema. Unde lucem
+et tenebras habet, frigus et calorem, dolorem et sanitatem, l&aelig;titiam et
+m&aelig;rorem, odium et amorem, bonos et malos, justos et injustos, dominos et
+servos, regnum et subjectionem, famem et satietatem, mortem et vitam, et
+innumera hujusmodi. Quorum omnium pars una imaginem habet regni Dei, pars
+altera inferni. Commixtio namque malorum simul et bonorum in hoc mundo est; in
+regno autem Dei nulli mali sunt, sed omnes boni; at in inferno nulli boni, sed
+omnes mali: et uterque locus ex medio suppletur. Hominum enim hujus mundi,
+alii elevantur ad c&oelig;lum, alii trahuntur ad infernum. Similes quippe similibus
+junguntur, id est, boni bonis, et mali malis; justi homines justis angelis, et
+transgressores homines transgressoribus angelis; servi Dei Deo, servi diaboli
+diabolo: benedicti vocantur ad regnum sibi paratum ab origine mundi, maledicti
+expelluntur in ignem &aelig;ternum, qui paratus est diabolo et angelis ejus
+(<i>Matth</i>. XXV, 34, 41).</p>
+<p>Bona autem regni c&oelig;lestis dicere, vel cogitare, vel intelligere ut sunt,
+nullus potest carne vestitus: multo enim majora et meliora sunt, quam
+cogitantur et intelliguntur; unde scriptum est: <i>Quod oculus non vidit, nec
+auris audivit; nec in cor hominis ascendit, qu&aelig; pr&aelig;paravit Deus diligentibus
+se</i> (<i>I Cor</i>. II, 9). Regnum namque Dei omni fama majus, omni laude
+melius, omni scientia innumerabilius, omni gloria qu&aelig; putatur, excellentius.
+Mala etiam inferni dicere vel cogitare, ut sunt, nemo potest: pejora quippe
+sunt valde quam cogitantur. Regnum itaque Dei plenum est lucis, et pacis, et
+caritatis, et sapienti&aelig;, et glori&aelig;, et honestatis, et dulcedinis, et
+dilectionis, et melodi&aelig;, et l&aelig;titi&aelig;, et beatitudinis perennis, et omnis boni
+ineffabilis, quod nec dici nec cogitari potest. At locus inferni plenus est
+tenebrarum, discordi&aelig;, odii, stultiti&aelig;, miseri&aelig;, turpitudinis, amaritudinis,
+offensionis, doloris, adustionis, sitis, famis, ignis inexstinguibilis,
+tristiti&aelig;, vindict&aelig; perennis, et omnis ineffabilis mali, quod nec dici nec
+cogitari potest. Cives c&oelig;li sunt justi homines et angeli, quorum rex est Deus
+omnipotens; at contra cives inferni sunt impii homines et d&aelig;mones, quorum
+princeps est diabolus. Satiat justos visio sanctorum hominum et angelorum, et
+super omnia ipsius Dei. Cruciat impios et peccatores visio hominum damnatorum
+et d&aelig;monum, et super omnia ipsius diaboli. Nihil in regno Dei desideratur quod
+non inveniatur: at in inferno nihil invenitur quod desideratur. In regno Dei
+nihil invenitur, nisi quod placet, et delectat, et satiat; at contra in lacu
+miseri&aelig; perennis nihil videtur, nihilque sentitur, nisi quod displicet, nisi
+quod offendit, nisi quod cruciat. (In regno &aelig;terno erit vita sine morte,
+veritas sine errore, felicitas sine perturbatione.) Omne bonum in regno Dei
+abundat, et nullum malum; omne malum in carcere diaboli abundat, et nullum
+bonum. Nullus indignus in regno Dei suscipitur; nullus vero dignus, nullus
+justus ad infernum trahitur.</p>
+
+
+
+<p align="center">CAPUT II.</p>
+<p align="center"><i>De p&oelig;nis infernalibus</i>.</p>
+<p>Principalia autem sunt duo tormenta in inferno: frigus intolerable, et
+calor ignis inexstinguibilis. Unde in Evangelio legitur: <i>Illic erit fletus
+et stridor dentium</i> (<i>Matth</i>. XIII, 51; XXII, 13, et XXV, 30). Fletus
+namque et liquefactio oculorum ex calore nascitur; stridor vero dentium ex
+frigore nascitur. Hinc etiam beatus Job: <i>De aquis</i>, inquit, <i>nivium
+transibunt ad calorem nimium</i> (<i>Job</i>. XXIV, 19). De quibus duobus
+innumera pendent p&oelig;narum genera; videlicet, sitis intolerabilis, p&oelig;na famis,
+p&oelig;na fetoris, p&oelig;na horroris, p&oelig;na timoris, p&oelig;na angusti&aelig;, p&oelig;na tenebrarum,
+severitas tortorum, pr&aelig;sentia d&aelig;monum, ferocitas bestiarum, crudelitas
+ministrantium, dilaceratio immortalium vermium, vermis conscienti&aelig;, ignit&aelig;
+lacrym&aelig;, suspiria, miseri&aelig;, dolor sine remedio, vincula sine solutione, mors
+&aelig;terna, p&oelig;na sine fine, absentia Christi post visionem ejus, qu&aelig; sola omnia
+supra dicta superat, et omnibus p&oelig;nis intolerabilior.</p>
+
+
+
+<p align="center">CAPUT III.</p>
+<p align="center"><i>De his quos p&oelig;n&aelig; &aelig;ternitas a mundi voluptate non
+deterret. Inferni duplex p&oelig;na. Anni 100 nulla &aelig;ternitatis portio</i>.</p>
+<p>V&aelig; igitur illis perenne qui subire h&aelig;c omnia mala etiam sine fine merentur,
+pro delectabili unius hor&aelig; somnio: tanta etenim et talis est omnis hujus mundi
+gloria, ad &aelig;ternam comparata gloriam. Melius erat eis, quod dictum est de
+infelice Juda (<i>Matth</i>. XXVI, 24), non nasci, quam malis suis meritis
+plagas inferni sustinere. Quid stultius, quid insanius est, quam umbra et
+imagine et similitudine ver&aelig; glori&aelig; et ver&aelig; delectationis, ver&aelig;
+pulchritudinis, veri decoris, veri honoris, more infantium, decipi et
+superari; et ipsam veram gloriam non qu&aelig;rere, non desiderare? Quis imaginem
+auri in aqua, ipso auro neglecto, eligeret; et non statim a cunctis fatuus et
+insanus crederetur? Quis orbem solis in speculo redditum, vel in qualibet
+materia formatum plus diligeret, quam ipsum solem; et non ab omnibus
+derideretur? Sic irridendus, imo dolendus est, quisquis mundi hujus caducam
+fragilitatem et inutilem carnis voluptatem diligit, qu&aelig;rit, contendit, &aelig;terna
+gloria contempta, et neglectis regni c&oelig;lestis ineffabilibus gaudiis. Hoc
+commercium insipientium valde est, et miserorum, et cor sanum non habentium,
+etiamsi plag&aelig; inferni non sequerentur, qu&aelig; nec dici nec cogitari possunt.
+Duplex vero plaga est, abesse a regno Dei, et esse semper in inferno, id est,
+cum diabolo damnari; pr&aelig;sentiam amittere angelorum, et terribilem d&aelig;monum
+semper pati pr&aelig;sentiam. Quantum caveri, vitari, metui debet, nullo modo dici
+potest. Quis cum sano sensu pro unius diei deliciis, centum annorum p&oelig;nam
+eligeret? Et miseri tamen et sine ulla sapientia, voluptatem carnis sequentes,
+non vitant, non effugiuint intolerabiles p&oelig;nas, non centum annorum, non
+millies mille, sed omnium sine fine s&aelig;culorum pro quadraginta vel sexaginta
+annorum deliciis, vel qualibet corruptibili delectatione. Quantum autem
+interest inter unum diem, et centum annos; non tantum utique, sed plures
+interest inter quadraginta vel sexaginta vel centum annos, et &aelig;ternitatem,
+sive in bono, sive in malo futuram. Unus enim dies aliqua portio est in centum
+annorum spatio, quamvis valde modica: at vero centum annorum spatium nulla
+portio est in illa &aelig;ternitate. Si enim, verbi gratia, centesima vel millesima
+pars esset &aelig;ternitatis, pr&aelig;dictum ejus spatium post centuplum ejus spatium vel
+milluplum &aelig;ternitas esse desineret: quod ratio non sinit &aelig;ternitatis, qu&aelig; si
+ullo modo, ullo tempore finiretur, &aelig;ternitas omnino non esset.</p>
+
+
+
+<p align="center">CAPUT IV.</p>
+<p align="center"><i>A via lata ad arctam migrare. Beatorum felicitas,
+scientia, sortis su&aelig; amor. De ineffabili visionis Dei suavitate.</i></p>
+<p>Fortiter ergo carnali resistendum est voluptati, fortiter contra fallaces
+hujus mundi blanditas pugnandem est, contraque multimodas Satan&aelig; suggestiones
+vigilandum. Omni studio lata s&aelig;culi via vitanda est, qu&aelig; ducit ad mortem
+(<i>Matth</i>. VII, 13); at vero omni cordis desiderio via angusta qu&aelig; ducit
+ad vitam, adeunda est et appetenda. Via h&aelig;c angusta est via abstinenti&aelig;, et
+castitatis, et humilitatis, et omnis religionis; quam viam ante nos Christus
+attrivit, qua via ad suum regnum migravit. Cujus vestigia et nos sequamur,
+donec post eum ad urbem regiam perveniamus in qua ipse regnat. De qua urbe
+quidquid homo dixerit, quasi stilla de mari est, vel quasi scintilla de foco.
+In qua videlicet urbe fulgebunt justi sicut sol (<i>Matth</i>. XIII, 43), ut
+Dominus ait. Ubi summa pax erit, summa quies, nullus labor, nullus dolor,
+nulla paupertas, nec senectus, nulla mors, nec ulla nox, nullum cibi
+desiderium, nullum sitis incendium; sed cibus et potus omnium erit visio
+Christi et sanct&aelig; Trinitatis, et contemplatio puro cordis oculo ipsius
+Divinitatis, et assidua lectio, ut ita dicam, libri vit&aelig;, id est, &aelig;tern&aelig;
+veritatis et summ&aelig; sapienti&aelig;, et Verbi Dei, qu&aelig; est Jesu Christi visio; ubi
+quidquid nunc nos latet, manifestius erit; ubi ratio manifesta erit cur hic
+electus est, et ille reprobatus; cur hic in regnum assumptus, et ille in
+servitutem redactus; cur alius in utero moritur, alius in infantia, alius in
+juventute, alius in senectute; cur alius pauper est, alius dives; cur filius
+adulter&aelig; baptizatur, et aliquando filius legitim&aelig; conjugis ante baptismum
+moritur; cur qui bene incipit vivere, aliquando male finit; et qui male
+incipit, s&aelig;pe bene finit. H&aelig;c omnia et hujusmodi multa in libro vit&aelig; plana et
+aperta erunt. In eadem urbe pr&aelig;mium singulorum, omnium; et omnium, per
+caritatem singulorum erit. Ibi omnium bonum omnibus patebit. Ibi omnes invicem
+suas cogitationes cognoscent. Ibi nullus superior superbus erit, nullus
+inferior invidus. Quomodo enim qui omnes sicut seipsum diliget, alicui
+invidere poterit; cum nemo sibi ipsi invideat? Ibi nullus melius esse vel
+superius concupiscet quam erit, quia aliter esse quam quod meruit, nec esset
+decorum; nec aliter esse desiderabit quam quod erit, quia ita esse ut erit,
+pulchrum erit, non solum sibi ipsi, sed etiam universo corpori Ecclesi&aelig;
+c&oelig;lestis. Quomodo enim quodlibet membrum in corpore, si superius vel inferius
+ponatur quam natura constituit, monstruosum efficit corpus et turpe; sic
+nimirum si aliquis in regno Dei superius ordinetur, quam postulat ars et
+voluntas omnipotentis artificis, turpitudinem efficiet, non solum sibimet, sed
+omni congregationi; in qua qui erit minimus, majorem sine dubio habebit
+gloriam, quam totum habens mundi regnum, etiam si &aelig;ternum esset. Vile enim
+valde est elementis frui, in comparatione fruendi et gaudendi ipso Deo, et
+visibilibus delectari et corporalibus. Tanta est enim pulchritudo justiti&aelig;,
+tanta jucunditas lucis &aelig;tern&aelig;, hoc est, incommutabilis veritatis et sapienti&aelig;,
+ut etiamsi non liceret amplius manere in ea quam unius diei mora, propter hoc
+solum innumerabiles anni hujus vit&aelig; pleni deliciis in circumfluentia
+corporalium bonorum recte meritoque contemnerentur. Non enim falso aut parvo
+affectu dictum est: <i>Quoniam melior est dies una in atriis tuis super
+millia</i> (<i>Psal</i>. LXXXIII, 11).</p>
+<p>Nihil est comparandum delectationi et gaudio quod nascitur ex invisibilibus
+et incorporeis, et ex societate angelorum et justorum omnium, et ex certa
+scientia et cognitione ipsius divin&aelig; natur&aelig;, et ex Dei ipsius facie ad faciem
+visione. Cujus pulchritudinem mirantur angeli, cujus imperio suscitantur
+mortui, cujus sapienti&aelig; non est numerus (<i>Psal</i>. CXLVI, 5), cujus regnum
+finem nescit, cujus gloria nequit narrari; cujus lux tam solem obscurat, ut
+ejus comparatione nullam habeat sol lucem; cujus dulcedo tam mel superat, ut
+ei comparatum velut absinthium sit amarissimum; cujus faciem si omnes carcere
+inferni inclusi viderent, nullam p&oelig;nam, nullum dolorem, nullamque tristitiam
+sentirent; cujus pr&aelig;sentia si in inferno cum sanctis habitatoribus appareret,
+continuo infernus in am&oelig;num converteretur paradisum; cujus sine nutu nec
+folium de arbore cadit; cujus oculi flammivomi profundum penetrant inferni;
+cujus auris tacitam cordis vocem audit, id est, cogitationem; cujus oculus non
+minus audit quam videt; cujus auris non minus videt quam audit, quia non
+corpus sunt, sed summa sapientia et certa cognitio. Cujus delici&aelig; sine
+fastidio satiant: qu&aelig; cum a beatis inveniuntur, semper tamen desiderantur, et
+esuriem et sitim sine p&oelig;na efficiunt, et ardenti semper desiderio delectant.
+Cujus secreta mirabilia, videntibus ea semper nova sunt et mira, et non plus
+cum incipiunt videri, pariunt stuporem cernentibus, quam post mille annos et
+millies mille. Et cum angeli ab initio mundi ea soliti sint videre, tamen non
+minus hodie admirantur ea quam in primo die; alioquin dudum coram angelis
+assiduo videndi usu vilescerent. Cujus cognitionis pr&aelig;terita et futura, non
+pr&aelig;terita et futura, sed pr&aelig;sentia sunt.</p>
+
+
+
+<p align="center">CAPUT V.</p>
+<p align="center"><i>Deo omnia pr&aelig;sentia sunt, sine libertatis human&aelig;
+pr&aelig;judicio. Dei locutio et laus. Existentia ante tempus. Malum verum pejus
+falso. Dei visio quid beatis conferat. Dei &aelig;ternitas; Dei scientia.</i></p>
+<p>Unde non diem judicii videbit, et primum diem s&aelig;culi non vidit; sed
+utrumque videt. Cujus pr&aelig;scientia neminem cogit ad peccandum, ut multi
+errantes dicunt. Si enim, inquiunt, pr&aelig;scivit Deus Adam peccaturum esse, non
+peccare non potuit. Ex quo errore nascitur Deum causam esse peccati, quod
+nefas est dicere. Et illi tamen etiam suis verbis alligantur. Si enim quod
+pr&aelig;scientia Dei habet necesse est fieri, ideo voluntate propria homo peccavit,
+et non aliqua necessitate, quia in pr&aelig;scientia Dei fuit ut voluntate et libero
+arbitrio, et non necessitate cogente, peccaret. Si ergo pr&aelig;scientia Dei non
+potest vitari, non potuit homo aliter peccare nisi voluntate, nulla alia vi
+cogente, quia ita Deus pr&aelig;scivit ilium peccaturum. Si ergo voluntarie, non
+coactus est. Si enim non coactus est ad peccandum, potuit sine dubio non
+peccare si vellet; ideoque p&oelig;nam meruit, quia non invitus peccavit; alioquin a
+Deo p&oelig;nam mortis non susciperet. Cujus locutio est occulta inspiratio, qua
+mentibus suam voluntatem et suam caritatem invisibiliter ostendit; quam
+videndo Angeli per omnia Deo obediunt. Cujus laus est qua electos laudabit,
+manifestatio qua suorum electorum bona omnibus monstrabit; assidua autem laus
+qua electi eum laudabunt, est admiratio ejus perennis. Qui miro modo non
+tempore pr&aelig;cessit mundum et tempus (nullius enim hor&aelig; spatio fuit ante
+mundum); et tamen semper erat sine initio. Non enim erat tempus ante tempus,
+tempus autem cum mundo concreatum est. Si igitur tempus ab initio mundi c&oelig;pit
+currere, ante mundum factum non erat. Ideoque nullo tempore, ut pr&aelig;diximus,
+pr&aelig;cessit Deus tempora et mundum eis co&aelig;vum, imo paulo eis priorem; ejus enim
+motu c&oelig;perunt currere. Quidquid movetur, suum motum pr&aelig;cedit. Ineffabili enim
+&aelig;ternitate pr&aelig;cessit Deus mundum, non tempore. Cujus tempus ante mundum non
+erat. Cujus lux tenebras depellit ignoranti&aelig;; cujus aliqua particula h&aelig;c omnia
+qu&aelig; diximus, vera et certa esse cognoscimus. Eadem luce melius esse verum quam
+falsum videmus; et tamen pejus esse verum malum vel verum peccatum, quam
+falsum malum vel falsum peccatum: non quia verum est, sed quia malum vel
+peccatum est [sed ideo malum vel peccatum est, quia verum malum vel peccatum
+est]. Aliter enim non posset esse malum vel peccatum, nisi verum esset malum
+vel peccatum; falsum enim malum non est malum, ut falsum argentum non argentum
+est. Potest aliquis a veritate dicere malum vel peccatum exortum esse vel
+factum, et quodam modo opus esse veritatis malum, quod omnino falsum est. Omne
+enim verum a veritate est, et omne verum in quantum verum, bonum est: a
+veritate igitur est verum esse, ut sit malum vel peccatum, non ipsum malum vel
+peccatum; aliud namque est ipsum malum, aliud verum esse illud. Quamvis igitur
+ipsum malum bonum non est, bonum est tamen verum esse ut sit illud. Nisi enim
+bonum esset esse malum, nullo modo sineret Deus illud fieri. Multa quippe bona
+de malis Omnipotens facit, ut de adulterio hominum bonos format et facit
+homines. Si autem et quadam illius lucis particula quasi per angustas rimas
+infusa, h&aelig;c et alia omnia qu&aelig; novimus, vera esse cognovimus; quali et quanta
+luce scienti&aelig; et sapienti&aelig; illic illustrabimur, ubi ipsum solem veritatis
+facie ad faciem videbimus, id est, certa et vera sapientia cognoscemus? cujus
+pr&aelig;sentia similes ei facit pr&aelig;sentes. Qui enim ver&aelig; sapienti&aelig;, ver&aelig;
+pulchritudini, ver&aelig; &aelig;ternitati adh&aelig;rebit, sapiens utique et pulcher et &aelig;ternus
+erit. Sic enim absentia ejus dissimiles ei omni modo facit. Cujus &aelig;ternitas
+sine initio et sine fine est (si enim esset tempus quando non esset, quis eum
+faceret?); quia ipse est solus Deus, et ante ipsum Deus alius non erat, nec
+est, nec erit. Non forte seipsum creavit, cum nihil seipsum creat; qua enim
+potentia qui omnino non esset seipsum faceret? Restat igitur quod omnino
+factus non est Deus. Cum ergo nullo modo Deus factus est, sine initio ante
+omnia erat. Quidquid enim factum est, initium habet; et quidquid initium
+habet, sine dubio factum est, non ab alio nisi a Deo non facto, sed omnia
+faciente. Cujus scientia sine ulla varietate cognitionis, et sine ullo cursu
+huc et illuc innumerabilem veritatem omnium creaturarum; angelorum, hominum,
+stellarum, arenarum, capillorum, verborum, cogitationum, momentorum omnium,
+simul et semel comprehendit et intelligit. Fons igitur et origo omnis scienti&aelig;
+Deus est: quem quanto plus quis bibet, tanto plus sitiet.</p>
+
+
+
+<p align="center">CAPUT VI.</p>
+<p align="center"><i>Beatorum scientia. De trina visione, corporali,
+spiritali, intellectuali.</i></p>
+<p>Incomparabiliter ergo totius mundi regnum, ut supra diximus, et si &aelig;ternum
+esset, pr&aelig;cellit, societati angelorum et sanctorum, et pr&aelig;senti ipsius Dei
+adesse visioni. In cujus visione trina scientia nascitur: id est, homo qui
+cernit, et Deus qui cernitur, et c&aelig;teri omnes omnia videbunt et intelligent.
+Sicut enim per speculum vitreum trina nobis visio administratur, quia nos
+ipsos, et ipsum speculum, et quidquid pr&aelig;sens adest videmus; sic per speculum
+divin&aelig; claritatis, et ipsum Deum, ut est, videbimus, quantum possibile erit
+creatur&aelig;, et nos ipsos, et c&aelig;teros vera et certa scientia cognoscemus. Tunc
+abdita creaturarum, et ipsius inferni, videndo Deum videbimus. Tunc justis
+manifestum erit quomodo Deus est invisibilis incomparabilis, sine initio et
+sine fine, ante omnia et post omnia: quidquid interest inter nasci, quod ad
+Filium pertinet; et procedere, quod ad Spiritum sanctum, excepto quod unus ex
+uno natus sit, alter ex duobus processit; et quomodo Pater non pr&aelig;cessit
+Filium tempore, sed origine, nec Spiritum sanctum; et quomodo omnia Dei unum
+sunt in Deo, excepto quod ad relationem pertinet; nam sapientia Dei et veritas
+et &aelig;ternitas non diversa sunt inter se, sed unum sunt c&aelig;tera omnia: sapientia
+enim Dei non magis sapientia quam veritas est, et non magis veritas est quam
+sapientia, quam &aelig;ternitas, quam c&aelig;tera Dei omnia; unum enim sunt in Deo, et
+non solum h&aelig;c inter se eadem sunt in Deo, sed non aliud sunt quam ipse Deus;
+et quomodo mundus erat in Deo, antequam in seipso esset, non mundus, sed Deus;
+et quomodo ubique totus sine loco, magnus sine quantitate, bonus sine
+qualitate; et quomodo omnia penetrat munda et immunda sine sui pollutione. Si
+enim lux ista visibilis omnia loca illustrat, et sterquilinia etiam penetrat
+sine fetore, et sine sui pollutione, quanto magis Deus, qui est invisibilis et
+incommutabilis lux, omnia penetrat, regit, sustinet, circumdat, illustrat,
+sine ulla mutatione vel pollutione, non solum c&oelig;lestia et terrestria, sed
+etiam infernalia?</p>
+<p>Tunc erit electis Dei trina visio, id est, corporalis, qua corpora cernentur;
+quorumdam splendentia ut sol, quorumdam ut luna, aliorum ut stell&aelig;. Et
+spiritalis, qua similitudines corporum in spiritu et non fallaci phantasia
+inspicient: qua visione etiam hodie fruuntur spiritus justorum post corporum
+claustra: et visio intellectualis, qua puro mentis oculo in spiritu Deum
+videbunt, et suas animas, et virtutes intimas, et spiritus angelicos. Tunc
+duplices Deo acturi sunt gratias, videlicet pro sua liberatione a perpetua
+damnatione, et pro bonorum ineffabili retributione. Tunc communis omnium reus
+et hostis diabolus in conspectu electorum Dei damnabitur: cujus damnatio et
+intolerabilis p&oelig;na delectabile spectaculum pr&aelig;stabit electis. Tunc
+ardentissimo amore liberatorem suum et omnium bonorum datorem amabunt, et sine
+fine et sine fastidio clamore cordis laudabunt Deum omnipotentem, benignum et
+misericordem: cui honor et gloria et nunc et per omnia s&aelig;cula s&aelig;culorum.
+Amen.</p>
+
+
+
+
+
+
+
+<pre>
+
+
+
+
+
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+The Project Gutenberg EBook of De Tribus Habitaculis Liber, by Saint Patrick
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: De Tribus Habitaculis Liber
+
+Author: Saint Patrick
+
+Release Date: January 29, 2012 [EBook #38708]
+
+Language: Latin
+
+Character set encoding: ASCII
+
+*** START OF THIS PROJECT GUTENBERG EBOOK DE TRIBUS HABITACULIS LIBER ***
+
+
+
+
+Produced by Michael Gray, Diocese of San Jose
+
+
+
+
+De Tribus Habitaculis Liber
+
+
+Attributi Sancto Patricio
+(Attributi quoque Sancto Augustino)
+
+---
+
+CAPUT PRIMUM.
+
+_De tribus habitaculis, regno Dei, mundi, inferno. Regni Dei
+bona, et inferni mala_.
+
+Tria sunt sub omnipotentis Dei manu habitacula, primum, imum,
+medium: quorum summum regnum Dei vel regnum coelorum dicitur;
+imum vocatur infernus; medium mundus praesens vel orbis
+terrarum appellatur. Quorum extrema omnino sibi invicem sunt
+contraria, et nulla sibi societate conjuncta. Quae enim
+societas potest esse lucis ad tenebras, et Christi ad Belial
+(_II Cor_. VI, 14, 15)? Medium autem nonnullam habet
+similitudinem ad extrema. Unde lucem et tenebras habet, frigus
+et calorem, dolorem et sanitatem, laetitiam et maerorem, odium
+et amorem, bonos et malos, justos et injustos, dominos et
+servos, regnum et subjectionem, famem et satietatem, mortem et
+vitam, et innumera hujusmodi. Quorum omnium pars una imaginem
+habet regni Dei, pars altera inferni. Commixtio namque malorum
+simul et bonorum in hoc mundo est; in regno autem Dei nulli
+mali sunt, sed omnes boni; at in inferno nulli boni, sed omnes
+mali: et uterque locus ex medio suppletur. Hominum enim hujus
+mundi, alii elevantur ad coelum, alii trahuntur ad infernum.
+Similes quippe similibus junguntur, id est, boni bonis, et
+mali malis; justi homines justis angelis, et transgressores
+homines transgressoribus angelis; servi Dei Deo, servi diaboli
+diabolo: benedicti vocantur ad regnum sibi paratum ab origine
+mundi, maledicti expelluntur in ignem aeternum, qui paratus est
+diabolo et angelis ejus (_Matth_. XXV, 34, 41).
+
+Bona autem regni coelestis dicere, vel cogitare, vel
+intelligere ut sunt, nullus potest carne vestitus: multo enim
+majora et meliora sunt, quam cogitantur et intelliguntur; unde
+scriptum est: _Quod oculus non vidit, nec auris audivit; nec
+in cor hominis ascendit, quae praeparavit Deus diligentibus se_
+(_I Cor_. II, 9). Regnum namque Dei omni fama majus, omni
+laude melius, omni scientia innumerabilius, omni gloria quae
+putatur, excellentius. Mala etiam inferni dicere vel cogitare,
+ut sunt, nemo potest: pejora quippe sunt valde quam
+cogitantur. Regnum itaque Dei plenum est lucis, et pacis, et
+caritatis, et sapientiae, et gloriae, et honestatis, et
+dulcedinis, et dilectionis, et melodiae, et laetitiae, et
+beatitudinis perennis, et omnis boni ineffabilis, quod nec
+dici nec cogitari potest. At locus inferni plenus est
+tenebrarum, discordiae, odii, stultitiae, miseriae, turpitudinis,
+amaritudinis, offensionis, doloris, adustionis, sitis, famis,
+ignis inexstinguibilis, tristitiae, vindictae perennis, et omnis
+ineffabilis mali, quod nec dici nec cogitari potest. Cives
+coeli sunt justi homines et angeli, quorum rex est Deus
+omnipotens; at contra cives inferni sunt impii homines et
+daemones, quorum princeps est diabolus. Satiat justos visio
+sanctorum hominum et angelorum, et super omnia ipsius Dei.
+Cruciat impios et peccatores visio hominum damnatorum et
+daemonum, et super omnia ipsius diaboli. Nihil in regno Dei
+desideratur quod non inveniatur: at in inferno nihil invenitur
+quod desideratur. In regno Dei nihil invenitur, nisi quod
+placet, et delectat, et satiat; at contra in lacu miseriae
+perennis nihil videtur, nihilque sentitur, nisi quod
+displicet, nisi quod offendit, nisi quod cruciat. (In regno
+aeterno erit vita sine morte, veritas sine errore, felicitas
+sine perturbatione.) Omne bonum in regno Dei abundat, et
+nullum malum; omne malum in carcere diaboli abundat, et nullum
+bonum. Nullus indignus in regno Dei suscipitur; nullus vero
+dignus, nullus justus ad infernum trahitur.
+
+
+
+CAPUT II.
+
+_De poenis infernalibus_.
+
+Principalia autem sunt duo tormenta in inferno: frigus
+intolerable, et calor ignis inexstinguibilis. Unde in
+Evangelio legitur: _Illic erit fletus et stridor dentium_
+(_Matth_. XIII, 51; XXII, 13, et XXV, 30). Fletus namque et
+liquefactio oculorum ex calore nascitur; stridor vero dentium
+ex frigore nascitur. Hinc etiam beatus Job: _De aquis_,
+inquit, _nivium transibunt ad calorem nimium_ (_Job_. XXIV,
+19). De quibus duobus innumera pendent poenarum genera;
+videlicet, sitis intolerabilis, poena famis, poena fetoris, poena
+horroris, poena timoris, poena angustiae, poena tenebrarum,
+severitas tortorum, praesentia daemonum, ferocitas bestiarum,
+crudelitas ministrantium, dilaceratio immortalium vermium,
+vermis conscientiae, ignitae lacrymae, suspiria, miseriae, dolor
+sine remedio, vincula sine solutione, mors aeterna, poena sine
+fine, absentia Christi post visionem ejus, quae sola omnia
+supra dicta superat, et omnibus poenis intolerabilior.
+
+
+
+CAPUT III.
+
+_De his quos poenae aeternitas a mundi voluptate non deterret.
+Inferni duplex poena. Anni 100 nulla aeternitatis portio_.
+
+Vae igitur illis perenne qui subire haec omnia mala etiam sine
+fine merentur, pro delectabili unius horae somnio: tanta etenim
+et talis est omnis hujus mundi gloria, ad aeternam comparata
+gloriam. Melius erat eis, quod dictum est de infelice Juda
+(_Matth_. XXVI, 24), non nasci, quam malis suis meritis plagas
+inferni sustinere. Quid stultius, quid insanius est, quam
+umbra et imagine et similitudine verae gloriae et verae
+delectationis, verae pulchritudinis, veri decoris, veri
+honoris, more infantium, decipi et superari; et ipsam veram
+gloriam non quaerere, non desiderare? Quis imaginem auri in
+aqua, ipso auro neglecto, eligeret; et non statim a cunctis
+fatuus et insanus crederetur? Quis orbem solis in speculo
+redditum, vel in qualibet materia formatum plus diligeret,
+quam ipsum solem; et non ab omnibus derideretur? Sic
+irridendus, imo dolendus est, quisquis mundi hujus caducam
+fragilitatem et inutilem carnis voluptatem diligit, quaerit,
+contendit, aeterna gloria contempta, et neglectis regni
+coelestis ineffabilibus gaudiis. Hoc commercium insipientium
+valde est, et miserorum, et cor sanum non habentium, etiamsi
+plagae inferni non sequerentur, quae nec dici nec cogitari
+possunt. Duplex vero plaga est, abesse a regno Dei, et esse
+semper in inferno, id est, cum diabolo damnari; praesentiam
+amittere angelorum, et terribilem daemonum semper pati
+praesentiam. Quantum caveri, vitari, metui debet, nullo modo
+dici potest. Quis cum sano sensu pro unius diei deliciis,
+centum annorum poenam eligeret? Et miseri tamen et sine ulla
+sapientia, voluptatem carnis sequentes, non vitant, non
+effugiuint intolerabiles poenas, non centum annorum, non
+millies mille, sed omnium sine fine saeculorum pro quadraginta
+vel sexaginta annorum deliciis, vel qualibet corruptibili
+delectatione. Quantum autem interest inter unum diem, et
+centum annos; non tantum utique, sed plures interest inter
+quadraginta vel sexaginta vel centum annos, et aeternitatem,
+sive in bono, sive in malo futuram. Unus enim dies aliqua
+portio est in centum annorum spatio, quamvis valde modica: at
+vero centum annorum spatium nulla portio est in illa
+aeternitate. Si enim, verbi gratia, centesima vel millesima
+pars esset aeternitatis, praedictum ejus spatium post centuplum
+ejus spatium vel milluplum aeternitas esse desineret: quod
+ratio non sinit aeternitatis, quae si ullo modo, ullo tempore
+finiretur, aeternitas omnino non esset.
+
+
+
+CAPUT IV.
+
+_A via lata ad arctam migrare. Beatorum felicitas, scientia,
+sortis suae amor. De ineffabili visionis Dei suavitate._
+
+Fortiter ergo carnali resistendum est voluptati, fortiter
+contra fallaces hujus mundi blanditas pugnandem est, contraque
+multimodas Satanae suggestiones vigilandum. Omni studio lata
+saeculi via vitanda est, quae ducit ad mortem (_Matth_. VII,
+13); at vero omni cordis desiderio via angusta quae ducit ad
+vitam, adeunda est et appetenda. Via haec angusta est via
+abstinentiae, et castitatis, et humilitatis, et omnis
+religionis; quam viam ante nos Christus attrivit, qua via ad
+suum regnum migravit. Cujus vestigia et nos sequamur, donec
+post eum ad urbem regiam perveniamus in qua ipse regnat. De
+qua urbe quidquid homo dixerit, quasi stilla de mari est, vel
+quasi scintilla de foco. In qua videlicet urbe fulgebunt justi
+sicut sol (_Matth_. XIII, 43), ut Dominus ait. Ubi summa pax
+erit, summa quies, nullus labor, nullus dolor, nulla
+paupertas, nec senectus, nulla mors, nec ulla nox, nullum cibi
+desiderium, nullum sitis incendium; sed cibus et potus omnium
+erit visio Christi et sanctae Trinitatis, et contemplatio puro
+cordis oculo ipsius Divinitatis, et assidua lectio, ut ita
+dicam, libri vitae, id est, aeternae veritatis et summae
+sapientiae, et Verbi Dei, quae est Jesu Christi visio; ubi
+quidquid nunc nos latet, manifestius erit; ubi ratio manifesta
+erit cur hic electus est, et ille reprobatus; cur hic in
+regnum assumptus, et ille in servitutem redactus; cur alius in
+utero moritur, alius in infantia, alius in juventute, alius in
+senectute; cur alius pauper est, alius dives; cur filius
+adulterae baptizatur, et aliquando filius legitimae conjugis
+ante baptismum moritur; cur qui bene incipit vivere, aliquando
+male finit; et qui male incipit, saepe bene finit. Haec omnia et
+hujusmodi multa in libro vitae plana et aperta erunt. In eadem
+urbe praemium singulorum, omnium; et omnium, per caritatem
+singulorum erit. Ibi omnium bonum omnibus patebit. Ibi omnes
+invicem suas cogitationes cognoscent. Ibi nullus superior
+superbus erit, nullus inferior invidus. Quomodo enim qui omnes
+sicut seipsum diliget, alicui invidere poterit; cum nemo sibi
+ipsi invideat? Ibi nullus melius esse vel superius concupiscet
+quam erit, quia aliter esse quam quod meruit, nec esset
+decorum; nec aliter esse desiderabit quam quod erit, quia ita
+esse ut erit, pulchrum erit, non solum sibi ipsi, sed etiam
+universo corpori Ecclesiae coelestis. Quomodo enim quodlibet
+membrum in corpore, si superius vel inferius ponatur quam
+natura constituit, monstruosum efficit corpus et turpe; sic
+nimirum si aliquis in regno Dei superius ordinetur, quam
+postulat ars et voluntas omnipotentis artificis, turpitudinem
+efficiet, non solum sibimet, sed omni congregationi; in qua
+qui erit minimus, majorem sine dubio habebit gloriam, quam
+totum habens mundi regnum, etiam si aeternum esset. Vile enim
+valde est elementis frui, in comparatione fruendi et gaudendi
+ipso Deo, et visibilibus delectari et corporalibus. Tanta est
+enim pulchritudo justitiae, tanta jucunditas lucis aeternae, hoc
+est, incommutabilis veritatis et sapientiae, ut etiamsi non
+liceret amplius manere in ea quam unius diei mora, propter hoc
+solum innumerabiles anni hujus vitae pleni deliciis in
+circumfluentia corporalium bonorum recte meritoque
+contemnerentur. Non enim falso aut parvo affectu dictum est:
+_Quoniam melior est dies una in atriis tuis super millia_
+(_Psal_. LXXXIII, 11).
+
+Nihil est comparandum delectationi et gaudio quod nascitur ex
+invisibilibus et incorporeis, et ex societate angelorum et
+justorum omnium, et ex certa scientia et cognitione ipsius
+divinae naturae, et ex Dei ipsius facie ad faciem visione. Cujus
+pulchritudinem mirantur angeli, cujus imperio suscitantur
+mortui, cujus sapientiae non est numerus (_Psal_. CXLVI, 5),
+cujus regnum finem nescit, cujus gloria nequit narrari; cujus
+lux tam solem obscurat, ut ejus comparatione nullam habeat sol
+lucem; cujus dulcedo tam mel superat, ut ei comparatum velut
+absinthium sit amarissimum; cujus faciem si omnes carcere
+inferni inclusi viderent, nullam poenam, nullum dolorem,
+nullamque tristitiam sentirent; cujus praesentia si in inferno
+cum sanctis habitatoribus appareret, continuo infernus in
+amoenum converteretur paradisum; cujus sine nutu nec folium de
+arbore cadit; cujus oculi flammivomi profundum penetrant
+inferni; cujus auris tacitam cordis vocem audit, id est,
+cogitationem; cujus oculus non minus audit quam videt; cujus
+auris non minus videt quam audit, quia non corpus sunt, sed
+summa sapientia et certa cognitio. Cujus deliciae sine fastidio
+satiant: quae cum a beatis inveniuntur, semper tamen
+desiderantur, et esuriem et sitim sine poena efficiunt, et
+ardenti semper desiderio delectant. Cujus secreta mirabilia,
+videntibus ea semper nova sunt et mira, et non plus cum
+incipiunt videri, pariunt stuporem cernentibus, quam post
+mille annos et millies mille. Et cum angeli ab initio mundi ea
+soliti sint videre, tamen non minus hodie admirantur ea quam
+in primo die; alioquin dudum coram angelis assiduo videndi usu
+vilescerent. Cujus cognitionis praeterita et futura, non
+praeterita et futura, sed praesentia sunt.
+
+
+
+CAPUT V.
+
+_Deo omnia praesentia sunt, sine libertatis humanae praejudicio.
+Dei locutio et laus. Existentia ante tempus. Malum verum pejus
+falso. Dei visio quid beatis conferat. Dei aeternitas; Dei
+scientia._
+
+Unde non diem judicii videbit, et primum diem saeculi non
+vidit; sed utrumque videt. Cujus praescientia neminem cogit ad
+peccandum, ut multi errantes dicunt. Si enim, inquiunt,
+praescivit Deus Adam peccaturum esse, non peccare non potuit.
+Ex quo errore nascitur Deum causam esse peccati, quod nefas
+est dicere. Et illi tamen etiam suis verbis alligantur. Si
+enim quod praescientia Dei habet necesse est fieri, ideo
+voluntate propria homo peccavit, et non aliqua necessitate,
+quia in praescientia Dei fuit ut voluntate et libero arbitrio,
+et non necessitate cogente, peccaret. Si ergo praescientia Dei
+non potest vitari, non potuit homo aliter peccare nisi
+voluntate, nulla alia vi cogente, quia ita Deus praescivit
+ilium peccaturum. Si ergo voluntarie, non coactus est. Si enim
+non coactus est ad peccandum, potuit sine dubio non peccare si
+vellet; ideoque poenam meruit, quia non invitus peccavit;
+alioquin a Deo poenam mortis non susciperet. Cujus locutio est
+occulta inspiratio, qua mentibus suam voluntatem et suam
+caritatem invisibiliter ostendit; quam videndo Angeli per
+omnia Deo obediunt. Cujus laus est qua electos laudabit,
+manifestatio qua suorum electorum bona omnibus monstrabit;
+assidua autem laus qua electi eum laudabunt, est admiratio
+ejus perennis. Qui miro modo non tempore praecessit mundum et
+tempus (nullius enim horae spatio fuit ante mundum); et tamen
+semper erat sine initio. Non enim erat tempus ante tempus,
+tempus autem cum mundo concreatum est. Si igitur tempus ab
+initio mundi coepit currere, ante mundum factum non erat.
+Ideoque nullo tempore, ut praediximus, praecessit Deus tempora
+et mundum eis coaevum, imo paulo eis priorem; ejus enim motu
+coeperunt currere. Quidquid movetur, suum motum praecedit.
+Ineffabili enim aeternitate praecessit Deus mundum, non tempore.
+Cujus tempus ante mundum non erat. Cujus lux tenebras depellit
+ignorantiae; cujus aliqua particula haec omnia quae diximus, vera
+et certa esse cognoscimus. Eadem luce melius esse verum quam
+falsum videmus; et tamen pejus esse verum malum vel verum
+peccatum, quam falsum malum vel falsum peccatum: non quia
+verum est, sed quia malum vel peccatum est [sed ideo malum vel
+peccatum est, quia verum malum vel peccatum est]. Aliter enim
+non posset esse malum vel peccatum, nisi verum esset malum vel
+peccatum; falsum enim malum non est malum, ut falsum argentum
+non argentum est. Potest aliquis a veritate dicere malum vel
+peccatum exortum esse vel factum, et quodam modo opus esse
+veritatis malum, quod omnino falsum est. Omne enim verum a
+veritate est, et omne verum in quantum verum, bonum est: a
+veritate igitur est verum esse, ut sit malum vel peccatum, non
+ipsum malum vel peccatum; aliud namque est ipsum malum, aliud
+verum esse illud. Quamvis igitur ipsum malum bonum non est,
+bonum est tamen verum esse ut sit illud. Nisi enim bonum esset
+esse malum, nullo modo sineret Deus illud fieri. Multa quippe
+bona de malis Omnipotens facit, ut de adulterio hominum bonos
+format et facit homines. Si autem et quadam illius lucis
+particula quasi per angustas rimas infusa, haec et alia omnia
+quae novimus, vera esse cognovimus; quali et quanta luce
+scientiae et sapientiae illic illustrabimur, ubi ipsum solem
+veritatis facie ad faciem videbimus, id est, certa et vera
+sapientia cognoscemus? cujus praesentia similes ei facit
+praesentes. Qui enim verae sapientiae, verae pulchritudini, verae
+aeternitati adhaerebit, sapiens utique et pulcher et aeternus
+erit. Sic enim absentia ejus dissimiles ei omni modo facit.
+Cujus aeternitas sine initio et sine fine est (si enim esset
+tempus quando non esset, quis eum faceret?); quia ipse est
+solus Deus, et ante ipsum Deus alius non erat, nec est, nec
+erit. Non forte seipsum creavit, cum nihil seipsum creat; qua
+enim potentia qui omnino non esset seipsum faceret? Restat
+igitur quod omnino factus non est Deus. Cum ergo nullo modo
+Deus factus est, sine initio ante omnia erat. Quidquid enim
+factum est, initium habet; et quidquid initium habet, sine
+dubio factum est, non ab alio nisi a Deo non facto, sed omnia
+faciente. Cujus scientia sine ulla varietate cognitionis, et
+sine ullo cursu huc et illuc innumerabilem veritatem omnium
+creaturarum; angelorum, hominum, stellarum, arenarum,
+capillorum, verborum, cogitationum, momentorum omnium, simul
+et semel comprehendit et intelligit. Fons igitur et origo
+omnis scientiae Deus est: quem quanto plus quis bibet, tanto
+plus sitiet.
+
+
+
+CAPUT VI.
+
+_Beatorum scientia. De trina visione, corporali, spiritali,
+intellectuali._
+
+Incomparabiliter ergo totius mundi regnum, ut supra diximus,
+et si aeternum esset, praecellit, societati angelorum et
+sanctorum, et praesenti ipsius Dei adesse visioni. In cujus
+visione trina scientia nascitur: id est, homo qui cernit, et
+Deus qui cernitur, et caeteri omnes omnia videbunt et
+intelligent. Sicut enim per speculum vitreum trina nobis visio
+administratur, quia nos ipsos, et ipsum speculum, et quidquid
+praesens adest videmus; sic per speculum divinae claritatis, et
+ipsum Deum, ut est, videbimus, quantum possibile erit
+creaturae, et nos ipsos, et caeteros vera et certa scientia
+cognoscemus. Tunc abdita creaturarum, et ipsius inferni,
+videndo Deum videbimus. Tunc justis manifestum erit quomodo
+Deus est invisibilis incomparabilis, sine initio et sine fine,
+ante omnia et post omnia: quidquid interest inter nasci, quod
+ad Filium pertinet; et procedere, quod ad Spiritum sanctum,
+excepto quod unus ex uno natus sit, alter ex duobus processit;
+et quomodo Pater non praecessit Filium tempore, sed origine,
+nec Spiritum sanctum; et quomodo omnia Dei unum sunt in Deo,
+excepto quod ad relationem pertinet; nam sapientia Dei et
+veritas et aeternitas non diversa sunt inter se, sed unum sunt
+caetera omnia: sapientia enim Dei non magis sapientia quam
+veritas est, et non magis veritas est quam sapientia, quam
+aeternitas, quam caetera Dei omnia; unum enim sunt in Deo, et
+non solum haec inter se eadem sunt in Deo, sed non aliud sunt
+quam ipse Deus; et quomodo mundus erat in Deo, antequam in
+seipso esset, non mundus, sed Deus; et quomodo ubique totus
+sine loco, magnus sine quantitate, bonus sine qualitate; et
+quomodo omnia penetrat munda et immunda sine sui pollutione.
+Si enim lux ista visibilis omnia loca illustrat, et
+sterquilinia etiam penetrat sine fetore, et sine sui
+pollutione, quanto magis Deus, qui est invisibilis et
+incommutabilis lux, omnia penetrat, regit, sustinet,
+circumdat, illustrat, sine ulla mutatione vel pollutione, non
+solum coelestia et terrestria, sed etiam infernalia?
+
+Tunc erit electis Dei trina visio, id est, corporalis, qua
+corpora cernentur; quorumdam splendentia ut sol, quorumdam ut
+luna, aliorum ut stellae. Et spiritalis, qua similitudines
+corporum in spiritu et non fallaci phantasia inspicient: qua
+visione etiam hodie fruuntur spiritus justorum post corporum
+claustra: et visio intellectualis, qua puro mentis oculo in
+spiritu Deum videbunt, et suas animas, et virtutes intimas, et
+spiritus angelicos. Tunc duplices Deo acturi sunt gratias,
+videlicet pro sua liberatione a perpetua damnatione, et pro
+bonorum ineffabili retributione. Tunc communis omnium reus et
+hostis diabolus in conspectu electorum Dei damnabitur: cujus
+damnatio et intolerabilis poena delectabile spectaculum
+praestabit electis. Tunc ardentissimo amore liberatorem suum et
+omnium bonorum datorem amabunt, et sine fine et sine fastidio
+clamore cordis laudabunt Deum omnipotentem, benignum et
+misericordem: cui honor et gloria et nunc et per omnia saecula
+saeculorum. Amen.
+
+
+
+
+
+
+
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