Speculum finalis retributionis -- Lib. I, P. II, Cap. I

Speculum Finalis Retributionis tam bonorum operum quam malorum	The Mirror of the Final Retribution for both good works and evil ones
egregii sacre theologie doctoris Fratris Petri Reginaldeti de ordine fratrum minorum	by the outstanding Doctor of Sacred Theology, Friar Peter Reginaldette of the Order of Friars Minor
In quo speculo diffuse elucidatur contemplatio penarum et gaudiorum eternalium	In which mirror there is copiously elucidated the contemplation of eternal punishments and joys
LIBER I.	BOOK I
PARS II.	PART II
CAP. I.	CHAPTER I
Transcriptus ex pp. 11-18 de manuscripto conservato in Biblioteca Nationali Franciae diffuso in forma PDF per Gallicam	Transcribed from pp. 11-18 of the manuscript conserved in the National Library of France and distributed in PDF format by Gallica
Editio 1495/Paris Stephan Jehanot pro Claudio Jaumar	1495/Paris Stephan Jehanot for Claudio Jaumar
PARS II. DE DAMNATORUM POENA CORPORALI ET EIUS MULTIPLICITATE.	PART II: ON THE CORPORAL PUNISHMENT OF THE DAMNED AND ITS MULTIPLICITY
Secundo videndum est de damnatorum poena corporali et eius multiplicitate. Licet enim sint valde plures poenae, Decem tamen intendo ad plus declarare. Quarum Prima est ignis ardentissimi.	Second, there must be a vision of the corporal punishment of the damned and its multiplicity. For though there are truly very many punishments, I intend, however, to declare the Ten more important ones [decem ad plus]. Of which, The first is due to a most ardent fire.
¹ Unde decem capitula partis secundae, quarum titula seponuntur in ed. 1495.	¹ Whence the titles of the ten chapters of the second part of this book. These are set apart in a list in the ed.

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Secunda est frigoris acutissimi. Tertia magna clamor doloris absque cessatione. Quarta inferni fumus absque evacuatione. Quinta odor fetidus et multum horribilis. Sexta visio daemonum valde terribilis. Septima fames crudeliter affligens. Octava sitis similiter configens. Nona verecundia et confusio. Decima in tactu maxima afllictio.	The Second is due to a most acute cold. The Third is a great shout of sorrow [doloris] without cessation. The Fourth is the smoke of Hell without dissipation [evacuatione]. The Fifth is an odor fetid and very horrible. The Sixth is a vision of demons very terrible. The Seventh hunger cruelly afflicting. The Eighth a thirst similarly confixing. The Ninth (is) the shame and confusion. The Tenth (is) in touch the greatest affliction.
CAP. I.: PRIMA POENA CORPORALIS EST IGNIS ARDENTISSIMI¹	CHAPTER I: THE FIRST CORPORAL PUNISHMENT IS DUE TO A MOST ARDENT FIRE¹
Prima igitur poena est ignis ardentissimi. Matthei xxv: « Ite maledicti in ignem aeternum ».² Ignis autem iste dixerit ab igne huius mundi in quattuor. Primo in acerbitate. Unde secundum dictum Augustinum, "Ignis iste sensibilis ita se habet ad ignem gehennalem, sicut ignis depictus ad imaginem verum." Considera igitur quanta sit differentia in ardore inter ignem pictum et ignem verum, et consequenter considera, si potest, ardorem ignis infernalis qui tantum excedit ardorem ignis huius mundi; quantam passionem sustineres si per horam stares sive teneres digitum tuum in ignem et maiorem si totum manum, et adhuc maiorem si totum brachium et adhuc multo maiorem si totum corpus? Quantus igitur erit ardor ignis gehennalis! Credo quia nec aliquis vivens cogitare aut discere sufficiat. Isaias xxxiii, « Quis ex vobis poterit habitare cum igne devorante ».³ Item in psalmo, « In ignem deiicies eos ».⁴ Item, « pones eos ut clibanum ignis . . . et devorabit eos ignis »⁵ sic ferrum	Therefore, the first punishment is due to a most ardent fire. Matthew, 25:41 (says), « Go you accursed ones into the eternal fire. »² Moreover He called it "fire" from the fire of this world for four reasons [in quattuor]. Whence according to the saying of (St.) Augustine, « The fire of this (world) is so sensible that it is held to be the fire of Gehenna, just as fire is painted according to its true image. » Consider, therefore, how much there is a difference in ardor between the depiction of fire [igem pictum] and true fire, and consequently, consider if one can, the ardor of the infernal fire, which exceeds so much the ardor of the fire of this world; how much suffering would you sustain if you stood or if you held your finger for an hour in fire, and more, if your whole hand, and still more if your whole arm, and still much more if your whole body? How great, therefore, shall the ardor of the fire of Gehenna be! I believe that no one living is able to think or learn of it sufficiently [cogitare aut discere sufficiat]. Isaiah 33:14b (says), « Who of you can dwell with devouring fire? »³ Likewise (there is said) in a psalm, « Into the fire Thou shall throw them down ».⁴ Likewise (in Psalm 20:10), « Thou shall place them as an oven of fire . . . and the fire shall devour them » as iron
¹ In ed. 1495 hoc titulum sepositum hic est De prima poena; hic tamen titulum est ex capite paginarum editionis 1495, in quibus de prima poena apparet ad caput paginis sinistris, et est ignis ardentissimi ad caput paginis dextris, sic ut tot capitula istae partis. ² V. 41, in quo Vulg. legit discedite pro ite et subito a me ante maledicti, complens cum qui paratus est diabolo at angelis eius, per quae Dominius Noster non solum ostendit quod infernum creatum est prius lapsui Adamae et Evae, sed etiam sine inclusione praevisionis istae. ³ V. 14b, in quo Vulg. legit de vobis pro ex vobis et istud post habitare quam prior poterit. ⁴ Cf. Ps. 72, 18, in quo Vulg. legit deiecisti eos ad interitum. ⁵ Ps. 20,10, in medio cuius Vulg. legit in tempore vultus tui Domini in furore suo praecipitabit eos.	¹ In the edition of 1495 the title set apart here is On the First Punishment; here, however, the title is replaced by that which appears at the top of the pages of this chapter, on which on the first punishment appears at the top of the left pages and is due to a most ardent fire at the top of the right pages. ² In which the Vulgate reads, Depart from Me, you accursed, into the eternal fire, which was prepared for the Devil and his angels; by which Our Lord shows not only that Hell was created prior to the fall of Adam and Eve, but even without including the prevision of it. Here the ed. quotes the Gospel as of Matthew [Matthei], as it will do with all the books of Sacred Scripture throughout this book, when the quotes stand by themselves; however, the English translation will follow the English custom of quoting these in the nominative, rather than the genitive, followed by (says). ³ The Vulgate reads de vobis [of you] rather than ex vobis [of you], and this after can live [poterit habitare] rather than before it. ⁴ Cf. Ps. 72:18, which reads Thou has thrown them down to ruin. [deiecisti eos ad interitum]. ⁵ In the midst of which the Vulg. reads in the time of Thy Face; the Lord in His fury shall cast them headlong.

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fornace totum fit ignis; per ignem igitur scriptura sacra acumen doloris innuit. Sed quia magnitudinem poenae aeternae exprimere non potest nisi exemplificando de rebus temporalibus, et ignis paenetrabilius et acrius est elementum, magisque acutum ceteris elementis; ideo scriptura ut potest acerbitatem poenae inferni innuit saepius vocando illius poenae acerrimum dolorem poenam ignis, minus tamen dicens et plus significans.	in a furnace becomes wholly fire; through fire, therefore, Sacred Scripture hints at the point [acumen] of the pain. But because one cannot express the magnitude of eternal punishment except by taking examples [exemplificando] from temporal things, and (because) fire is a more penetrating and sharper element, more sharp than all other elements; for that reason Scripture, as it is able, hints at the sharpness of the punishment of Hell by often calling the sharpest pain of that punishment the punishment of fire, however, saying less and signifying more.
Secundo differt ignis inferni a nostro in duratione quia noster potest extingni ille autem non. Isaias ultimo, « Ignis eorum non extinguetur ».¹ Item Deutero. xxxii, « Ignis succensus est in furore meo et ardebit usque ad inferni novissima »,² id est quamdiu paradisus et infernus durabit, scilicet in perpetuum. De ardore interminabilis, « devorabitque terram cum germine suo »,³ id est terrenorum amatores conburet, id est totaliter uret. Iste ignis non continuatur lignis aut alia materia sed Dei voluntate. Ille locus inferni tali igne repletus est qui numquam extinguetur, sic quod si totum mare in eo poneretur non ex hoc extingueretur.	Second the fire of Hell differs from ours in duration because ours can be extinguished, but that one cannot. In the last (chapter) of Isaiah, (verse 24, it says), « their fire shall not be extinguished ».¹ Likewise in Deuteronomy 32:22, « A fire is enkindled in My wrath and it shall burn up to the last days [novissima] of Hell »,² that is as long as Paradise and Hell shall endure, that is, forever. Of the ardor of the interminable (fire, it says), « and it shall devour the Earth with its bud »,³ that is, it shall completely burn the lovers of earthly things, that is, it shall totally burn them. That fire is not contained by wood or other matter, but rather by the Will of God. That place of Hell has been filled with such a fire, which shall never be extinguished, so that if an entire sea were poured into it, it would not from this be extinguished.
Tertio differt iste ignis perpetuans a nostro igne in luce, nam iste ignis mundialis in se lucem includit, sed ingis inferni quamvis sit abundans in ardore tamen secundum ordinem divinae iustitiae caret luce. Videbunt tamen damnati se invicem non ut inde consolentur, sed ut magis torqueantur. Unde Gregorius, "Quamvis illis scilicet damnatis ignis ad consolationem non luceat tamen ad aliquod ut si magis torqueantur lucet Eos quippe quos reprobi nunc inordinate diligunt secum tunc in tormentis videbunt ut poenam propriae punitionis exaggeret carnalis cognitio auctori praeposita pari ante oculos ultione damnata." Unde et Isidorus,	Third, that perpetual fire differs from our fire in its light, for the fire of this world includes light in itself, but the fire of Hell, although it is abundant in ardor, however, according to the order of Divine Justine it is lacking in light. However the damned will see one another, not so that they may be consoled from this, but so that they may be more tormented [torqueantur]. Whence (St.) Gregory (says), "Although for them, that is, for the damned, the fire does not give light for consolation, nevertheless, it does give light for something, so that they may be more tormented. Indeed, those whom the reprobate now love inordinately, they shall see together with themselves in torments, so that a carnal cognition, placed over (them) as a companion augmenter [auctori pari], might exaggerate before their eyes the penalty of their own punishment, as an avenging damnation [ultione damnata]." Whence even (St.) Isidore (says),
¹ Isaias 66, 24, quod est versus ultimus. ² V. 22a. ³ Ibid., v. 22b.	¹ The last verse of chapter 66. ² This is that section of the Canticle of Moses, in which God manifests His anger and the punishments He will bring against the chosen people for their infidelities, as they are about to enter the promised land; which punishment He chooses to defer for a while (v.27) for the sake of His Name. ³ Ibid., v. 22b.

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"Ignis gehennae lucebit miseris ad miseriae augmentum ut videant unde doleant, non ad consolationem ut videant unde gaudeant"; videbunt etiam daemones ut decetur infra. Item divinus Bonaventura libro iiii. (Sent.), d. l., (p. I.), a. ii., q. i. concl., ait, "Ignis est in triplici differentia. Est enim ignis purus ut est in propria materia. Et ignis incorporatus ut est in materia aliena ut in terra vel aere, et ignis non tantum incorporatus, sed etiam permixtus ut sit¹ sulphureus et fumosus. Prims est lux et pure lucet et abundanter. Secundus est ignis carbo et flamma; hic etiam² lucet et tenebram expellit. Tertius est ignis fumosus et talis est tenebrosus, et iste erit in inferno." Psalmo, « Posuerunt me in lacu inferiori in tenebrosis et umbra mortis ».³	"The fire of Gehenna shall light the wretched as an augment to (their) misery, so that they may see whence they suffer pain, not as a consolation, lest they see whence to rejoice"; they shall also see the demons, as will be said below. Likewise the divine (St.) Bonaventure in Book IV (of his Commentaries on the Sentences), d. 50, (p. I), a. 2, q. 1 concl., (ad. 3), says, "Fire is defined [ignis est differentia] in a threefold manner. For there is pure fire, as is in its own matter. And (there is) incorporated fire as is in the matter of another, as in the Earth and/or in the air, and (there is) fire not only incorporated, but also thoroughly mixed, as is sulfurous and smoky (fire).¹ The first is light and lights purely and abundantly. The second fire is carbon and flame; this also² lights and expels darkness. The third is smoky fire and such is dark, and that shall be in Hell." (As is said) in the psalm, « They have placed me in an inferior lake, among darkness and the shadow of death ».³
Quarto differt hic ignis ab illo in comsumptione quia hic potest omnia consumere. Ille autem non consumet sed comburet corpora in eo manentia. Unde Augustinus XXI Dei Civitate, sicut declarat Franciscus de Maronis, dicit quia "sicut corpora animabus dolorem faciunt per organa quae tamen non ideo moriuntur, ita potest ignis infernalis corporibus inferre dolorem non inferendo mortem et hoc declarat quarto exemplis. Primo de salamandra quae in ignibus vivit. Secundo de montibus Siciliae qui ab ignibus conburuntur et non consumuntur. Tertio de carnibus pavonis qui plus quam per annum conservantur mortuae a putredine ut ipse dicit se fuisse expertum. Quarto de paleis quae plura maturant, et nivem conservant." Haec ille. Tunc enim corpora erunt inconsumptibilia, ideo semper manebunt in illo igne sine consumptione; unde tunc verificabitur illud, Apocalypsi ix,⁴ « In diebus illis quaerent homines mortem et non invenient eam, et desiderabunt mori et fugiet	Fourth, this fire differs from that one in its consumption, because this one can consume all things. But that one does not consume, but rather thoroughly burns the bodies remaining in it. Whence (St.) Augustine in Book XXI of The City of God says, just as Francisco de Maro declares, that just as bodies cause pain to souls through the organs, which, nevertheless, do not, for that reason, die, so the fire of Hell can bring pain into bodies by bringing on death and this he declares four times by example. First of the salamander which lives in fires. Second of the mountains of Sicily which are completely burned by fires and are not consumed. Third of the flesh of the peacock which having died is conserved for more than a year from rotting as he himself says to have experienced. Fourth of chaff which ripens very many things and conserves snow. These things he (says). For bodies shall then be inconsumable; for that reason they shall remain always in that fire without consumption; whence shall there then be verified that (verse), of Apocalypse 9:6,⁴ « In those days men shall seek death and shall not find her, and they shall desire to die and death
¹ S. Doctor ignis pro sit. Cfr. Editione Quarrachi, Tom. IV, pag. 1041. Superius plus cod. et ed. legit terrea vel aerea pro terra vel aere. ² S. Doctor autem pro etiam. ³ Cfr. Ps. 87,7, quod in Vulg. legit posuisti me in lacu novissimo in tenebris in profundis; et Lament. 3,6: in tenebrosis conlocavit me quasi mortuos sempiternos; verba umbra mortis in sacra Scriptura est descriptio communis inferni. ⁴ v. 6, in quo Vulg. legit et ante in diebus, et ab ipsis pro ab eis ad finem, in pagina sequente.	¹ Here St. Bonaventure has fire [ignis] instead of is [sit]. Cf. the Quaracchi Edition of the Saints works, Vol. IV, p. 1041. Above, the critical edition follows the majority of texts in reading things of earth and/or of the air [terrea vel aerea] instead of in the Earth and/or in the air. ² Here St. Bonaventure has moreover [autem] instead of also [etiam]. ³ Cf. Ps. 87:7, which in the Vulg. reads, Thou has placed me in the last lask, in the shadows and in the depths; and Lamentations 3:6, which reads in the shadows He has completely located me as the sempiternal dead; shadow of death is a common description in the Sacred Scriptures for hell. ⁴ In which the Vulg. reads And at the beginning of the verse, and from them [ab ipsis] instead of from them [ab eis] at the end, on the following page.

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mors ab eis. » Et de hac poena dicitur eodem libro cap. xxi, « Timidis autem et incredulis, et exsecratis, et homicidis, et fornicatoribus et veneficis et idolatris, et omnibus mendacibus pars illorum erit in stagno ardenti igne. »¹ Expositio timidis est qui timore poenarum fidem accipere fingunt vel acceptam relinquunt: Lucae viii, « Ad tempum credunt et in tempore temptationis recedunt ».² Et incredulis qui in bona futura minime credunt. Jeremia v, « Populo huic factum est cor incredulum ».³ Et Isaias lxv, « Expandi manus meas ad populum incredulum ».⁴ Et « exsecratis » qui manifeste more ecclesiastico excommunicantur. Richardus vel secundum Haymonem "Incredulis, id est paganis vel iudeis et exsecratis, id est falsis christianis qui sunt exsecrandi a Deo, id est abominablies". Unde Psalmus, « Virum sanguinum et dolosum abominabitur Dominus ».⁵ Et homicidis qui sunt vel voluntatis pravitate vel sermonis persuasione vel operis perpetratione aliquem occidunt. i. Johanne iii, « Scitis . . . homicida non habet vitam aeternam ».⁶ Et fornicatoribus qui servientibus immundiciae carnis. i. Cor. vi., « Neque fornicarii regnum Dei possidebunt ».⁷ Et veneficis qui maliciae venenum verbo vel exemplo effundunt crudeliter. Ait Richardus, "Venenum aspidum sub labiis eorum ait propheta." Et idolatris quales sunt qui relicto vero divinitatis cultu per idolatriam demonibus se subdunt. i Cor x., « Neque idolatriae efficiamini »;⁸ et omnibus mendacibus quales sunt qui relicto veritatis tramitte proximos fraudulenter fallunt. Ecclesiastici vii, « Noli velle mentiri omne mendacium»;⁹ pars illorum erit inquam in stagno ardente, id est in profundo inferni damnatione, in qua est ignis qui est mors

shall flee from them. » And of this punishment there is, accordingly, said in the same book, ch. 21:8, « But the timid and incredulous, and the accursed [exsecratis], and murderers, and fornicators and makers of poison and idolaters, and all liars, their portion shall be in the pool stagnant with burning fire ».¹ The exposition for "the timid" is those who by fear feign the acceptance of faith and/or who relinquish it, having accepted it: Luke 8:13, « They believe for a time and in the time of temptation they fall away ».² And for "the incredulous", those who believe in the good things to come least of all: Jeremiah 5:23, « The heart of this people has become incredulous ».³ And Isaiah 65:2, « I have stretched out My hands to an incredulous people ».⁴ And for "the cursed", those who manifestly are excommunicated by ecclesiastic custom. Richard and/or according to Haymo, "The incredulous, that is pagans and/or Jews, and the accursed, that is false Christians, who are to be cursed by God, that is the abominable." Whence the Psalm (says), « The bloody and deceitful man shall be abominated by the Lord ».⁵ And for "murderers", those who by depravity of will and/or by persuasion of discourse and/or by perpetration of a work slay anyone: 1 John 3:15, « You know . . . a murderer does not have eternal life ».⁶ And for "fornicators", that is, for those serving the uncleanliness of the flesh: 1 Cor. 6:9 « Neither shall fornicators posses the Kingdom of God ».⁷ And for "makers of poison", (they are) those who cruelly pour forth the poison of malice by word and/or example, says Richard. "The poison of asps under their lips," says the Prophet. And for "the idolaters", such as are those who, having forsaken the true cult of the Divinity, subdue themselves to demons through idolatry: 1 Cor. 10:7, « Neither become beholden to idolatry »⁸ and for "all liars", such as are those who, having forsaken the by-way of the Truth, fraudulently deceive their neighbors: Eccles. 7:14, « Do not be willing to lie every lie »;⁹ their portion shall be, I say, in the pool stagnant with ardent (fire), that is in the depth of Hell by damnation, in which there is a fire which is the second

¹ V. 8, quod in Vulg. finit cum et sulphure quod est mors secunda
² V. 13b, quod dictum est ad seminem cadentem supra petram.
³ V. 23, in quo Vulg. legit autem subito post populo.
⁴ V. 2, in quo Vulg. legit tota die subito post manus meas.
⁵ Ps. 5,7.
⁶ V. 15b, in quo Vulg. legit quoniam omnis subito post scitis.
⁷ V. 9, quod legitur in Vulg., an nescitis quia iniqui regnum Dei non possidebut, nolite errare, neque fornicarii etc..
⁸ V. 7, quod legitur in Vulg., neque idolorum cultores efficiamini etc..
⁹ V. 14a.

¹ Which in the Vulgate ends with and sulfur, which is the second death.
² Which is said in reference to the seed falling upon rock.
³ Which in the Vulg. begins with Moreover [autem].
⁴ In which the Vulg. reads all the day long [tota die] after My Hands [manus meas].
⁵ Ps. 5:7b.
⁶ In which the Vulgate reads that every [quoniam omnis] immediately after You know [scitis].
⁷ Which in the Vulgate reads, Do you not know that the iniquitous shall not possess the Kingdom of God; do not err, neither (shall) fornicators, nor those serving idols, nor adulterers.
⁸ Which in the Vulgate reads, adorers of idols [neque idolorum cultores efficiamini] instead of beholden to idolatry [idolatriae].
⁹ That is, make very manner of lie, as the Douay-Rheims Challoner render it.

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secunda, id est corporis et animae. Prima mors fuit in anima per peccatum, ait Haymo, de quo stagno dicitur capp. xviii et xix eiusdem Apocalypsis.¹ Pars est punitionis quia multae sunt aliae damnatorum poenae. Cogitemus charissimi quantus tremor et timor erit his quibus dicetur per sententiam diffinitivam et irrevocabilem a summo iudice, « Ite maledicti in ignem aeternum », Mathei xxv.² Quam tremores haberemus si per iudicem temporalem condemnaremur ad carcerem toto tempore vitae nostrae et maiorem tremorem haberemus si condemnaremur ad mortem. Quid igitur si condemnaremur ad carcerem inferni et mortem perpetuam cum acerbitate et ardore ignis ardentissimi? Sed dicere quis, "Quae causa erit huius sententiae tam mirabilis?" Respondet thema in secunda parte sui cum dicitur, « Omnes gentes quae obliviscuntur Deum »,³ quasi diceret prophet, Haec est causa damnationis vestrae, scilicet, quia obliti estis Deum. Patet, nam iudex commemorabit opera misericordiae a reprobis non sibi facta, sed reprobi quasi se excusantes respondebunt et interrogabunt quando haec sibi non fecerunt. Verum ut ait Rabanus, "Et si excusare satagunt tamen Deum fallere non possunt." Unde respondebit illis dicens, « Quamdiu non fecistis uni de minoribus hiis nec mihi fecistis ».⁴ Ubi Augustinus, "Christus est caput ecclesiae, corpus eius ecclesia. In nostro corpore caput sursum est, pedes in terra in aliqua constipatione hominum quando aliquis tibi pedem calcat, nonne dicit caput calcas me". Quomodo ergo lingua quam

death, that is, of body and soul. "The first death was in the soul through sin", says Haymo, which stagnant pool is spoken of in chapters 18 and 19 of the same Apocalypse.¹ It is (but) a part of the punishment, because there are many other punishments for the damned. Let us think, dearest ones, how great shall be the tremor and fear for those to whom there shall be said through a definitive and irrevocable sentence by the Most High Judge, « Go you accursed into the eternal fire », Mt. 25:41.² What tremors would we have if through a temporal judge we were condemned to prison for the whole time of our life and a greater tremor would we have if we were condemned to death. What, therefore, if we were condemned to the prison of Hell and to perpetual death with the sharpness and ardor of the most ardent fire? But (can) anyone say, "What shall be the cause of this sentence, so wonderful?" The theme (of this book) in its own second part answers, when there is said, « All the nations which are forgetful of God »,³ as if the Prophet would say: "This is the cause of your damnation, that is, because you have been forgetful of God." It is clear, for the Judge shall completely recall the works of mercy not done for Him by the reprobate, but the reprobate, as if excusing themselves, shall respond and ask when they have not done these things for Him [sibi]. Truly as Rabanus says, "And if they sufficiently excuse themselves, nevertheless, they cannot deceive God". Whence He shall respond to them, saying, « As long as you have not done them for one of these least ones, neither have you done them for Me ».⁴ Where (St.) Augustine says, "Christ is the Head of the Church, His Body (is) the Church. In our body the head is on top, the feet on the earth; in some crowd of men, when someone steps upon your foot, one does not say, "a head is stepping upon me". Therefore in what manner does the tongue, which

¹ Sic legit ed. 1495; licet Apoc. 18,8 de poenae mortis dicit, videtur melius si ed. hic legeret, c. xix et xx pro c. xviii et xix, quoniam Apoc. 19,20; 20,9; 20,14; et 20,15 dicunt de stagno ignis, specialiter 20,14b quod in Vulg. legit haec mors secunda est stagnum ignis.
Vv. 8 et 20 respective. Tunc ed. legit .s. pro est.
² V. 41, in quo Vulg. legit discedite a me pro ite.
³ Ps. 9,18. ⁴ Mat. 25,45b; hic non est citatio in ed. Vulg. legit his pro hiis.

¹ Though Apoc. 18:8 speaks of the punishment of death for sin, it however seems better if the edition of 1495 read chapters 19 and 20 [c. xix et xx] here, since Apoc. 19:20, 20:9, 20:14 and 20:15 speak of the stagnant pool of fire, especially 20:14b, which in the Vulgate reads this second death is the stagnant pool of fire [haec mors secunda est stagnum ignis].
² In which the Vulg. reads depart from Me [discedite a me] instead of Go [ite].
³ Psalm 9:18.
⁴ Mt. 25:45; here there is no citation in the ed. The Vulgate reads these [his] instead of these [hiis}.

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nemo tangit, dicit calcas me? Sic Christus caput quem nemo tangit dicit, « Esurivi et non dedistis mihi manducare » etc.¹ Ubi et Christo. Vide qualiter levia in iungit. Non dicit, "In carcere eram et non eripuistis me"; "infirmus et non curastis me", sed « non visitastis » et « non venistis ad me ».² In esuriendo etiam non preciosam petit mensam, sed necessarium. Unde Christo. Ex hoc loco sciendum est quod non tantum pro eo quod peccaverunt homines condemnati sunt, sed etiam pro eo quod non bene faciunt. Si autem pro eo quod non bene faciunt sic comdemnantur, putas quales poenas exsolvent pro eo quod peccant? Et notandum quod potius sit disceptatio de operibus misericordiae quam de operibus iustitiae cum tam magis teneamur ad opera iustitiae, sed quia opera misericordiae faciliora sunt quam natura ad hoc inclinat supplex magis, et ideo magis arguenda ubi deficiunt et minus remuneranda ubi adsunt et ergo si ista remunerantur, et alia. Item potius arguit de omissione quam de commissione, cum tamen maioris criminis sit commissio et ideo magis arguendo et puniendo quod minus est innuit amplius punire de maioribus. Item magis arguit de peccatis in proximum quam in Deum quia si peccata in proximum condemnantur, multo magis peccata in Deum ut blasphemia et idolatria etc., de quibus dictum est in auctoritate Apocalypsi.³ Item cum sit misericordia corporalis et spiritualis potius arguit defectum corporalium, quam spiritualium quia opera corporalia sunt evidentia vel per haec etiam signantur illa. Ecce igitur sententiam: quare dicetur reprobis qui a sinistris eius erunt, id est, qui sinistra in temporalia quamdiu vixerunt, ardenter amaverunt, « discedite a me »,⁴ o infelix disectatio, o dura separatio: o miserabilis conditio: « discedite a me »

no one touches, say "You are stepping on me?" In the same manner Christ the Head, whom no one touches, says, « I hungered and you did not give me to eat » etc.;¹ wherein Christ (is) also (found). See how He enjoins light (burdens). He does not say, "I was in prison and you did not snatch me from it"; "infirm and you did not cure me", but rather « you did not visit » and « you did not come to me ».² In hungering He did not even seek a precious table, but (what was) necessary. Whence (did) Christ (act). From this passage it must be known that not only for the reason that they have sinned have men been condemned, but also for the reason that they have not done good. Moreover, if for the reason that they have not done good, they are condemned so, do you think they will discharge such punishments as (they have merited) for the reason that they sin? And it must be noted that there is a debate more over the works of mercy than over the works of justice, since we are bound so much more to the works of justice, but because the works of mercy are easier than nature, being more suppliant, she (i.e. human nature) inclines to the latter, and for that reason (they are) to be more proven [arguenda] where they fail and less to be remunerated where they are, and therefore if these (works of sinners) are remunerated, so also the others. Likewise one argues rather over the omission than the commission, since, however, to a greater crime does commission belong and for that reason by proving and punishing more what is less, He hints that for greater ones there is more punishment [amplius punire de maioribus]. Likewise one argues more of sins against a neighbor than against God, because if sins against a neighbor are condemned, much more sins against God, such as blasphemy and idolatry etc., which has been spoken of in the quote from Apocalypse.³ Likewise since corporal and spiritual mercy proves rather a defect of corporal things, than spiritual ones, because corporal works are evident and/or through these those are also signed. Behold, therefore, the sentence: wherefore it shall be said to the reprobate who are at His left hand, that is, who ardently loved the sinister among temporal things as long as they lived, « Depart from Me! »,⁴ Oh unhappy division! Oh hard separation! Oh miserable condition: « Depart from Me! »

¹ Mat. 25,42a, in quo Vulg. legit enim subito post esurivi.
² Mt. 25,43 et 25,36 respective.
³ Apoc. 21,8 de quo dictum est in pagina 15 libri istius.
⁴ Mat. 25:41, hic recte.

¹ Mt. 25:42a, in which the Vulgate begins with For [enim].
² Mt. 25:43,36 respectively.
³ Apoc. 21:8, which was quoted on page 15 of this book.
⁴ Mt. 25:41, here quoted correctly.

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fonte vitae indeficientis, lumine gloriae beatificantis, torrente voluptatis inundantis: plenitudine ubertatis inebriantis, « discedite a me maledicti ».¹ Primo maledictione culpae, psalmus: « Maledicti qui declinant a mandatis tuis »² Secundo maledictione poenae, ideo subiungit, « In ignem aeternum ».³ Hoc est igitur quod dicit themae propositum: « Convertantur in infernum omnes gentes » etc.⁴ Et sic de prima corporis poena propter quam evitandam fugere debemus quam citius peccatum et avaritiae ardorem, facere penitentias, et vivere secundum iustitiam.⁵	from the Fount of unfailing Life, from the Light of beatifying Glory, from the torrent of inundating pleasure: from the plentitude of inebriating bounty, « Depart from Me, you accursed! »¹ First, by the malediction of fault, the psalm (says), « Accursed are those who turn away from Thy mandates ».² Second, by the malediction of punishment, therefore He subjoins, « Into the eternal fire ».³ This is, therefore, what the subject [propositum] of the theme means: « Let them be completely turned unto Hell all the nations » etc..⁴ And as we ought to flee from the first punishment of the body, on account of evading it, how more swiftly (on account of) sin and the ardor of avarice, (ought we) to do penances, and to live according to justice!⁵
¹ Mat. 25:41. ² Ps. 118,21 in quo Vulg. legit recedunt pro declinant et ed. legit decli. a. m. t. pro declinant a mandatis tuis. ³ Mat. 25:41. ⁴ Hac est themata huius partis, Ps. 9,18; in quo Vulg. legit impii in positione secunda. ⁵ Hic est recapitulatio trium propositionum praemisarum ex prooemio.	¹ Mat. 25:41. ² Ps. 118:21, in which the Vulg. reads recede [recedunt] instead of turn away [declinant], and the ed. declinant a. m. t. for declinant a mandatis tuis [turn away from Thy mandates]. ³ Mat. 25:41. ⁴ This is the theme of this part of the book, Psalm 9:18; in which the Vulg. reads the impious [impii] in second position. ⁵ This is a recapitulation of the three purposes mentioned in the Foreword.
The Latin text is the most coherent reading of the 1495 typography. Spelling as been conformed, as rarely as possible, to standard lexicography. Punctuation is retained as much as possible. Capitalization is occasionally altered for names and proper nouns. Paragraph divisions and chapter headings have been retained. This new Latin text is hereby released to the public domain by its editor.	The English translation here has been released to the public domain by its author. The / symbol is used to indicate that the text which follows appears on the subsequent page of the 1495 Edition. Items in square [ ] brackets contain Latin terms corresponding to the previous English word(s), or notes added by the English translator. Items in round ( ) brackets are terms implicit in the Latin syntax or which are required for clarity in English.