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

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. III.	CHAPTER III
Transcriptus ex pp. 24-35 de manuscripto conservato in Biblioteca Nationali Franciae diffuso in forma PDF per Gallicam	Transcribed from pp. 24-35 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
TERTIA POENA CORPORALIS EST MAGNA CLAMOR DOLORIS	THE THIRD CORPORAL PUNISHMENT IS A GREAT SHOUT OF SORROW
Tertia poena inferni declaranda est magna clamor doloris¹ absque cessatione. Credimus enim quod sicut in gloria erit cantus laetitiae sine cessatione, tam in angelis beatis quam in electis Dei, sic in inferno erit clamor tristitiae, tam in daemonibus quam in reprobis hominibus. De angelis beatis dicitur in "Praefatione de Trinitate", "Quam laudant angeli atque archangeli, qui non cessant clamare quotidie una voce dicentes".² De qua laude amplius in tractatu de gaudiis paradisi dicetur Domino adiuvante. De planctu³ inferni dicitur Apocalypsi i, « Plangent se super eium omnes tribus terrae etiam. Amen. »⁴ Et beatus Bernardus in Meditationibus inquit, "In inferno nil aliud audietur nisi fletus et planctus et ululatus, maerores atque stridores dentium." O planctus infinitus qui numquam habebis finem! Vidisti ne aliquando personam desolatam et planctum clamorosum facientem qui te promoveret ad compassionem et fletum? Credo quod sic, sicut maxime faciunt homines ex amissione carorum planctum ita quod etiam multis diebus non possunt consolari. Sicut planctum maximum credimus virginem Dei ma- / -trem	The third punishment of Hell to be declared is a great shout of sorrow¹ without cessation. For we believe that just as in glory there shall be a song of gladness without cessation, both among the blessed Angels and the elect of God, so in Hell there shall be a shout of sadness, both among the demons and reprobate men. Of the blessed Angels there is said in the "Preface of the Trinity", "Whom the Angels and Archangels praise, who do not cease to shout daily, saying with one voice".² Of which praise more shall be said in the Tract on the Joys of Paradise, with God assisting. Of the lamentation [planctu]³ of Hell there is said in the Apocalypse 1:7, « They shall beat themselves in sorrow [plangent se] over Him all the tribes of the Earth, even so. Amen. »⁴ And blessed Bernard in his Meditations says, "In Hell there shall be heard nothing else but weeping and lamentation and howling, mournings and grindings of teeth." Oh infinite lamentation which shall never have an end! Have you not seen at some time person desolate and making a clamorous lamentation, who moves you to compassion and weeping? I believe that you have, just as men from the loss of their loved ones make in the greatest manner a lamentation so that even after many days they cannot be consoled. Just as the greatest lamentation we believe the Virgin Mother of God
¹ Hic doloris significat simul tristitia spiritus et sensus cruciatus. ² Cfr. Missale Romanum, ad finem praefationem praemissam, subito ante hymno "Sanctus, Sanctus, Sanctus". Ad tempus scribendi, Missale praemissam fuit Missale Regulare Ordinis Fratrum Minorum, quae eduxit ad lucem Missale Romanum in 1245 A.D.. Notiatia ista indicat probablius quod auctor habuit in mentum lectores qui attenderent missam secundum ad missale istum. ³ Planctum est modo lamentationis per vapulationem sui in pectorem. ⁴ V. 7b, dictum est ad adventum Iudicis viventium mortuorumque in die iudicii.	¹ Here the Latin doloris means both sorrow of spirit and sensible pain. ² Cf. Missale Romanum, at the end of the said preface, just before the Sanctus. At the time of the author's writing, this was the Missale Regulare of the Order of Friars Minor, which published the first edition of the Missale Romanum, as its own in 1245 A.D.. This comment more probably indicates that the author had in mind readers who attended mass according to this Missal. And this leads one to believe that if this book represents the transcript of sermons, that they were given in a church pertaining to the Order of Friars Minor. ³ Here "lamentation" translates the Latin planctus, which is more specifically, lamentation made by beating the breast. Thus this kind of morning is characterized by "beating". ⁴ Which is said in reference to the advent of the Judge of the living and the dead, on the last day.

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trem fecisse de morte filli sui benediciti.¹ Sed iuste habuit finem diei tertio quoniam ipsum resurrectisse cognovit. Sed in inferno erit clamor ploratus et ululatus multus, quia omnes sunt tam daemones quam damnati pro peccatis suis mortalibus; cum ululatu quasi canes clamabunt perpetuo,²	made from the death of Her blessed Son.¹ But justly it had an end on the third day, since She knew that He had risen. But in Hell there shall be a shout of weeping [ploratus] and much howling [ululatus], because they are all there, both demons and damned, for their mortal sins; with a howling like dogs they shall shout perpetually,²
maxime propter gloriae sive Dei visionis privationem, propter temporis perditionem, propter vehementes poenarum passionem, proper veniae desperationem.	most of all on account of the privation of glory or of the Vision of God, on account of the loss of time, on account of the vehement suffering of the punishment, on account of the despair of pardon.
O quantum tormentum in auribus damnatorum immo in toto corpore! Hoc erit pro cantilenis et vocibus cantantium in coreis et ludis dissolutis, in quibus committuntur magna et multa peccata.	O how great the torment in the ears of the damned, nay in their whole body! This shall be for the vain songs [cantilenis] and the voices of singers during dances and dissolute games, in which there were committed many and great sins.
Ululabunt igitur primo daemones quia per superbiam suam perdiderunt tantam gloriam. Ubi notandum secundum Bonavenuturam, II Sent., d. v., a. i., q. 2, concl., "quod diabolus quodam modo appetiit similitudinem imitationis Dei,³ quodammodo aequalitatis. Et hoc apparet, si attendatur appetibile et modus appetendi. Diabolus enim appetiit aliis praeesse, sua tamen auctoritate. Quod appetiit praeesse, hoc fuit imitationis, et hoc⁴ aliquando obtinuisset, si stetisset. Quod autem propria auctoritate, ita quod sine meritis et sine datore et ita, quod nulli subesset; hoc est solius Dei, et hoc est aequiparantiae. — Et ita⁵ . . . dicit Gregorius quod appetiit esse sui iuri ita quod nulli subesset; Bernardus dicit quod appetiit aequalitatem potentiae; Anselmus dicit, quod appetiit praeesse sine meritis; et omnes verum dicunt, et diversae auctoritates circumloquuntur hoc esse⁶ quod est praeesse omnibus sua propria auctoriate." Et sic appetiit divinam aequalitatem in alio. Isaias xiiii, « Ascendam in caelo » et « ero similis altissimo ».⁷ Et similiter conclusione sequenti ait, "notandum quod superbia daemonum et aliorum conformis fuit capiti totius malitiae, principi scilicet tenebrarum. Ipse⁸ diabolus, attendens suorum naturalium strenuitatem et excellentiam et praecellentiam, voluit praeesse et requiescere sua auctoritate, hoc est sine meritis sine ministerio. Demo- / - nes	First, therefore, they demons shall howl because through their pride they have lost such a great glory. Wherein it must be noted according to (St.) Bonaventure, Sent., Bk. II, d. 5, a. 1, q. 2, concl., "that the Devil in a certain manner desired [appetiit] a likeness of the imitation of God,³ in a certain manner one of equality. And this is apparent if one attends to the desirable and the manner of desiring. For the Devil desires to be before others, however by his authority. That he desired "being before", this was (the similitude) of imitation, and this⁴ he sometimes would have obtained, if he had stayed in his place [stetisset]. But that (he desired this) by his own authority, such that (he would be) without merits and without a giver, and such that he would be beneath no one; this belongs to God alone, and this is (the similitude) of equivalence. And thus⁵ . . . (St.) Gregory says that he desired to be, in his own right [sui iuris], so that he would be beneath no one; (St.) Bernard says that he desired the equality of power; (St.) Anselm says, that he desired "being before" without merits. And all speak truly and diverse authorities explain [circumloquentur] that this Being [esse],⁶ which is, is before all by His own authority." And in this manner (the Devil) desired that the divine equality (be) in another. Isaiah 14:13-14 (says), « I shall ascend in Heaven » and « I shall be similar to the Most High ».⁷ And similarly the following conclusion, (a. 2, q. 1, concl.) says, "it must be noted that the pride of the demons and the others was conform with the head of the whole wickedness, that is with the Prince of Darkness. The Devil himself,⁸ attending to the vigor [strenuitatem] and excellence and prior excellence [praecellentiam] of their natural (powers), wanted to be before them and rest again in his own authority, that is, without merits and without ministry. The demons
¹ In tempore auctoris communis est sententia planctus B. M. V., sed erronea, nam pro conceptione sua immaculata et spe perfecta, lamentatio sua non habet excessum in sensibilibus et visibilibus. ² Elencam istam non habet ed.; sed a interprete ad facilitatem lectoris additam, sicut etiam divisiones textus sequentes. ³ Hic textus ed. criticalis non habet Dei; pro auctoritatibus Sanctorum, cf. Opera Omnia, vol. II, pag. 149, nota 7. ⁴ Hic text. ed. crit. superhabet quidem. ⁵ Hic in lapsu text. ed. crit. legit patet, quod appetiit; et patent multae auctoritates Sanctorum, quia etc. Tunc in ordine inverso Gregorius dicit. ⁶ Hic text. ed. crit. non habet esse. Supra text. ed. crit. non habet dicit post Anselmus. ⁷ Vv. 13-14. ⁸ Hic text. ed. crit. superhabet autem.	¹ That the lamentation of the Blessed Virgin Mary was a true plactum, was a common opinion at the time of Friar Reginaldette; but it was erroneous, because in virtue of Her immaculate conception and perfect faith, there was no excess in Her mourning as regards the sensible and the visible. ² The ed. does not set apart this as a list; like the paragraph divisions which follow, this has been added for the facility of the reader. ³ Here the text of the critical edition does not have of God; cf. Opera Omnia, vol. II, pag. 149, col. 2. The quotes from the Saints are Morals, Bk. 34, ch. 21, n. 40; Steps of Humility, ch. 10, n. 33; On the Fall of the Devil, ch. 4, respectively. ⁴ Here the critical edition inserts indeed [quidem]. ⁵ Here the author omits is clear, what he desired; and (thus) the many quotes of the Saints are clear, because etc.. ⁶ Here the critical edition reads this One who is [hoc quod est] instead of this Being which is [hoc esse quod est]. Before this, the author has added says [dicit] after Anselm [Anselmus]. ⁷ These are attributed to Satan as regards his interior thoughts in the instant before he rebelled against God. ⁸ Here the critical edition inserts moreover [autem].

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nes vero¹ subiecti non sunt ausi tantum appetere, sed considerantes naturalium sternuitatem, voluerunt sub umbra illius quiescere,² ita quod non ministrarent. Sed quodam modo³ sub illo potirentur voluntaria libertate, quam videbant se non posse habere sub domino divino. Cognoverunt enim Angeli, se esse factos ad participandum quietis beatitudinem, et acquirendum per merita et ministeria. In hoc⁴ superbierunt, quod sine meritis voluerunt eam⁵ et sine ministerio quiescere et sine limite propriam voluntatem implere; et hoc totum est superbire." Et dicit similiter (art. 2, q. 2, ad 3) "quod tam conversionem bonorum,⁶ quam aversionem daemonum peccatum Luciferi praecessit. Nam ipse primus superbivit, et superibiam suam omnibus indicavit; et ex tunc quidam adhaeserunt sibi, alii vero restiterunt et adhaeserunt Deo." Quamvis ergo similiter fuerit Angelorum conversio et daemonum aversio, non tamen similiter cum peccato luciferi. Item d. vi, (a. 1) conclusione prima, (ad n. 4) ait "mira et⁷ hoc Dei iustitia ostenditur, qui⁸ tantum servat iustitiam, ut ordinem institutum nullo modo infringat; tantum odit peccatum, ut propter peccatum quos charissimos reputavit abiiciat. Unde credo quod tam spectandum monstrum divinae serveritatis in Angelo nobilissimo et primo homine, quorum utrumque propriis manibus plasmavit et decoravit, Deus nobis infirmis opposuit⁹ et ostendit, ut addiscamus quantum odit Deus peccatum, et maxime superbiam, qui pro uno motu cordis nobilissima omnium creaturarum aeternaliter et sine spe¹⁰ est damnata, et pro esu pomi ipse Adam et tota posteritas usque ad finem mundi est mortalitati et multiplici poenalitati subiecta; et nisi « Dominus reliquisset nobis semen, quasi sodoma fuissemus »," ut dicitur Isaias i.¹¹ "Ex his efficacissimum relinquitur argumentum quod, « horrendum est

however, subject (to him)¹ did not dare only to desire, but considering the vigor of (their own) natural powers, the wanted to rest² under his shadow, so that they would not (have to) minister. But under him they would posses in a certain manner the³ voluntary liberty, which they saw they could not have under their Divine Lord. For the Angels cognized, that they had been made to participate in the beatitude of quiet, and to acquire it through merits and ministry. In this⁴ they were proud, because without merits they wanted (to have) it,⁵ and to rest without ministry and to fulfill their own will without limit; and this together is to be proud [superbire]." And he says similarly, in art. 1, q, 2, ad 3, "that both the conversion of the good (Angels),⁶ and the aversion of the demons preceded the sin of Lucifer. For he was the first to be proud, and he indicated to all his own pride; and from then certain ones adhered to him, but others resisted and adhered to God." Therefore although there was similarly a conversion of the Angels and an aversion of the demons, (it was) not, however, (thus) with the sin of Lucifer. Likewise in d. 6, a. 1, q. 1, concl., ad 4, (St. Bonaventure) says, "wonder that even in⁷ this the justice of God is shown, who⁸ serves justice so much, that He infringes in no manner the instituted order; (who) hates sin so much, that on account of sin He throws away those whom He reputed most dear. Whence I believe that God has placed before⁹ and shown (us) infirm (men) such a great wonder of the divine severity to be looked at in the most noble Angel and in the first man, each of whom with His own hands He formed and ornamented, so that we may learn how much God hates sins, and most of all pride, which for one movement of the heart the most noble of all creatures has eternally and without hope (of pardon)¹⁰ been damned, and for a bite of an apple Adam himself and his entire posterity until the end of the world has been subjected to mortality and multiple penalty; and unless « the Lord had left us seed, we would have been as Sodom »," as is said in Isaiah 1:9,¹¹ "Out of these there remains the most efficacious argument that, « it is a horrendous thing

¹ Hic text. ed. criticalis superhabet ei.
² Hic text. crit. legit requiescere pro quiesere.
³ Hic text. critic. legit quadam pro quodam modo.
⁴ Hic text. crit. superhabet ergo.
⁵ Hic text. crit. legit beati esse pro eam.
⁶ Hic text. crit. superhabet Angelorum.
⁷ Hic text. crit. legit quod in pro et.
⁸ Hic text. crit. legit quae pro qui.
⁹ Hic text. crit. legit apposuit pro opposuit.
¹⁰ Hic text. crit. superhabet veniae.
¹¹ V. 9; propter hoc, quod cum infidelitate cor hominis advertat in modo unnaturali ad creatura, vero cum fide retificatur in gaudium sanctum in Deo cum rectus usus creaturis.

¹ Here the text of the critical edition adds to him, i.e. to the Devil.
² Here the critical text reads rest again [requiescere] in place of rest [quiescere]; i.e. the first rest was in God.
³ Here the critical text reads a certain [quadam] in place of in a certain manner the [quodam modo].
⁴ Here the critical text adds therefore [ergo].
⁵ Here the critical text reads to be blessed instead of (to have) it [eam]. ⁶ Here the critical text adds Angels [Angelorum].
⁷ Here the critical text reads that in [quod in] in place of even [et].
⁸ Here the critical text reads which [qui], rather than who [qui], which alters the subject of the following clauses from "God" to "the divine justice".
⁹ Here the critical text reads placed nearby [apposuit] in place of placed before [opposuit].
¹⁰ Here the critical text adds of pardon [veniae].
¹¹ That is, an abomination to God on account of having turned, out of infidelity, to an unnatural love of created things; whereas with Faith the interior man is rectified unto a holy joy in God with a right use of created things.

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incidere in manus Dei viventis », ut habetur Hebre. x.,¹ "Si enim Deus non pepercit nobilissimo Angelo superbienti, quid erit de vilissimo cinere et abiectissimo, in altum se extollenti, cum iacere debeat in cinere et cilicio, immo in ipso sterquilinio?" Haec ille. ii. Petr. ii, « si enim Deus angelis peccantibus non pepercit sed rudentibus² inferni detractos in tartarum tradidit in iudicium cruciandos reservari et originali mundo non pepercit sed octavum Noe iustitiae praeconem custodivit diluvium mundo impiorum inducens et civitates Sodomorum et Gomorraeorum in cinerem redigens eversione damnavit exemplum eorum qui impie acturi sunt ponens ». Dicit consequenter Bonaventura, (a. 2, secunda concl.), quod "de ordinibus angelorum aliqui lapsi sunt"; (a. 2, prima concl.): "locus tamen³ daemonum post lapsum usque ad diem iudicii non est locus subterraneus, quem vocamus infernum, sed aër caliginosus, in quo generaliter daemonum multitudo inhabitat. — Utrum autem aliqui sint detrusi in infernum,⁴ . . . nec invenio a Sanctis determinatum. Hoc autem bene credo, quod aliqui descendunt ad torquendas animas, secundum quod habent inter se deputata maledictionis officia.	to fall into the hands of the living God », as is had in Hebrews 10:31.¹ "For if God did not spare the most noble Angel in his pride [superbienti], what shall become of [erit de] the vilest and most abject ashes, extolling itself on high, when it ought to lie down in ashes and cilice, nay rather in the dung heap itself?" These (things does) he (say). 2 Peter 2:4-6, « For if God did not spare the Angels sinning, but having dragged them down into Tartarus by the ropes of Hell,² handed them over unto the judgment, to be reserved as ones to be tortured, and did not spare the original world, but guarded one of eight [octavum], Noah, a herald of justice, drawing a flood over the world of the impious and reducing the city-states of Sodom and Gomorrah into ashes, damned them by overthrowing them, setting them as an example for those who are going to act impiously ». Consequently, (St.) Bonaventure says, (a. 2, q. 2, concl.), "that some of the orders of the Angels fell" — (a. 2, q. 1, concl.): "the place, however,³ of the demons after the fall, until the Day of Judgment, is not the subterranean place, which we call Hell, but the dark-misty [caliginosus] air, in which generally the multitude of demons dwell. — Moreover, whether some have been thrust down into Hell,⁴ . . . nor do I find it determined by the Saints. But this I well believe, that some descend to torment souls, according to which they have deputed among themselves offices of malediction.
Ratio autem, quare in hoc aëre sunt, est propter humanum exercitium. Sicut enim dicit Augustinus:⁵ Numquam Deus, quos praesciebat futuros malos eos fecisset, nisi pariter nosset quibus bonorum usibus accommodaret. Unde divina dispositione hoc exigit, ut de privaricantibus Angelis obsequium quodam modo electorum trahat et eliciat. Scit enim bene uti malorum pravis voluntatibus; et ideo non eos detrusit in infernum, sed locum dedit aptum ipsis daemonibus tum quantum ad statum peccati, tum quantum ad statum exercitii sive belli. Aëer enim caliginosus propter caliginem convenit tenebrositati culpae, sed propter mobilitatem et subtilitatem convenit velocitati angelicae; unde, sicut aliquibus viris sanctis ostensum est, frequenter circa nos volitant sicut muscae," et ita "Deus statim⁶ re- / -tribuit	Moreover the reason, why they are in this air, is for the sake of human exercise. For just as (St.) Augustine says:⁵ Never would have God made those, whom He foreknew were to be wicked, unless He equally had known for what uses of the good He would accommodate them. Whence by divine disposition He exacted this, that from the prevaricating Angels He drew and elicited in a certain manner reverence [obsequium] from the elect. For He knew well how to use the depraved wills of the wicked; and for that reason He did not thrust them down into Hell, but gave a place fit for the demons themselves, both as much as regards the state of (their) sin, and as much as regard the state of (our) exercise and war [belli]. For the dark-misty air, on account of its dark-mist, befits the darkness of (their) fault, but on account of its mobility and subtlety it befits angelic velocity; whence, just as to some holy men it has been shown, they frequently flutter about us as moths," and thus (ad 1), "God immediately⁶ re- / -warded
¹ V. 31, quod est iudicium particulare et iudicium finale sine praeparatione. ² Vv. 4-6, in quo Vulg. legit rudentibus inferni, Nestl. Graeca sirois ghophou, id est, in foveas caliginis. Passim auctor inversiones facit in texto S. Bonav. ³ Hic text. editionis criticalis non habet tamen. ⁴ Hic text. criticalis superlegit, Hoc ego nescio etc. ⁵ Libr. XI de Civ. Dei, c. 18. ⁶ Hic Bonav. superdicit non.	¹ That is, to come unto the particular or final judgment un prepared. ² Here the Vulgate reads rudentibus inferni, the Nestle Greek text, sirois ghophou, that is, into pits of dark-mist. In the following passages the author occasionally inverses the terms of the Saint's text. ³ Here the text of the critical edition does not have however [tamen]. ⁴ Here the critical text continues, saying This I do not know [Hoc ego nescio]. ⁵ City of God, Bk. XI, ch. 18. ⁶ Here St. Bonaventure says God does not immediately etc..

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-buit quod meruerunt, sed simul cum hominibus eos expectat proiicere, . . .(ad 2) eis differtur propter nostrum exercitium," nec Deus ex hoc, (ad 3), "immisericorditer agit cum hominibus, immo « misericordia superexaltat iudicium »,¹ quia contra fomitem dat scintillam conscientiae, contra daemones dat bonum Angelum, et supra hoc dat suam gratiam et Spiritum sanctum,² qui vincit omnem potestatem." Haec ille.	re- /-wared them with what they merited, but together with men He expects to cast them forth, . . . (ad 2) for them it is delayed for the sake of our exercise," nor does God from this, (ad 3), "act unmercifully with men, nay rather « mercy is exalted over judgment »,¹ because against the tinder of sin [fomes] He gives the spark of the conscience, against the demons He gives a good Angel, and over this He gives His own grace and² Holy Spirit, who conquers every power." This (does) he say.
Dubium autem est utrum nunc puniantur poena ignis. Unde secundum ibidem Bonaventurae, (d. vi, a. 2, secunda concl.), quod positio aliquorum "est quod³ differtur poena ignis usque post iudicium, tum ut eorum exercitium non omittatur, tum etiam ut divina misericordia ostendatur, quae « sustinent vasa irae apta in interitum, in multa patientia »⁴ usque in diem, quo retribuet omnibus « secundum fructum adinventionum suarum. »" Et cum secundum in glossa Iacobi iii, super illo verbo « inflammata a Gehenna »,⁵ "Gehenna est diabolus propter quem facta est. Sicut enim Gehenna super⁶ ardet, sic diabolus ubicumque sit, vel in aëre, vel sub⁷ terra, semper fert secum tormentum flammarum." Respondet Bonaventura, (ad 1), "quod non intelligit de flamma ignis materialis, sed de flammis vitiorum, scilicet irae et invidiae, quibus etiam torquentur;" (d. v, a. 1, prima concl.), "Peccatum igitur diaboli initiatum in praesumptione, quia statim,⁸ ut vidit suam pulchritudinem, praesumpsit; consummatum in ambitione, quia praesumens de se appetiit quod omnino super se fuit⁹ . . . confirmatum est invidie et odii aversione, quia ex quo obtinere non potuit quod appetiit,¹⁰ invidere coepit et affectu odii contraire;" (ad 9), nam "diabolus superbus non valens¹¹ conscendere, sed compulsus descendere, odit Deum iustum et invidet excellentiae eius." Haec Bonaventura.	Moreover there is a doubt whether they are now punished with the punishment of fire. Whence according to the same (work) of (St.) Bonaventure, d. 6, a. 2, q. 2, conl., (he says), that the position of some "is that the punishment of fire differs³ until after the Judgment, both so that their exercise is not omitted, and also so that there may be shown the Divine Mercy, which « sustains the vessels of wrath fit for destruction, in much patience »,⁴ until the day, in which He shall repay all « according to the fruit of their handiworks »." And since according to (that which is written) in the Gloss on James 3, on that passage, « inflamed by Gehenna »:⁵ "Gehenna is the Devil on whose account it was made. For just as Gehenna is burning up⁶, so the Devil wherever he be, in the air and/or beneath⁷ the earth, always bears with himself the torment of flames." (To which St.) Bonaventure replies, ibid., ad. 1, "that he does not understand this of the flame of material fire, but of the flames of his vices, that is of his wrath and envy, with which they too are tormented;" d. 5, a. 1, q. 1, concl., "Therefore the sin of the Devil (was) initiated in presumption, because⁸ immediately as he saw his own beauty, he presumed; (it was) consummated in ambition, because presuming of himself he desired what was entirely above himself⁹ . . . (it was) confirmed by envy and the aversion of hatred, because of this he could not obtain what he desired,¹⁰ he undertook to envy and to contravene (God) by the affection of hatred;" ad 9, for "the proud Devil not prevailing¹¹ to completely ascend, but compelled to descend, hated the just God and envied His excellence." This (does St.) Bonaventure (say).
Hoc inquam peccatum post diem iudicii punietur poenis illis infernalibus, in quibus magis clamoribus ipsi daemones clamabut scientes se in caelum creatos, et tanta magna gaudia perdidisse ex tanta sua superbia. Isaias xvi, « Clamabit Moab ad Moab »:¹² Moab igitur ululabit, quia daemones maiores ululabunt et ceteri respondebunt. Et haec poena erit maxima in ipsis	I say that this sin shall be punished after the Day of Judgment by those infernal punishments, in which by greater shouts shall the demons themselves shout, knowing that they had been created in Heaven, and have lost such great joy from such great pride. Isaiah 16:7 (says), « Moab shall shout to Moab »:¹² Moab, therefore, will howl, because the greater demons shall howl and all the others shall respond. And this punishment shall be the greatest among themselves
¹ Iacob 2,3. ² Hic textus editionis criticalis superlegit suum. ³ Hic textus criticalis superlegit daemonibus. ⁴ Rom. 9,22. ⁵ V. 6. ⁶ Hic textus crit. legit semper pro super. ⁷ Hic textus crit. legit in pro sub. [Nota interpretis: Auctor vel editor non correcte cepit sententiam S. Doctoris, quod angeli caduci non iam receperunt poenam debitam, essendi condemnati modo solum ad aerem, et ideo deiecti supra terram; ad sententiam suam, quod debitam poenam iam receperunt in totum, essendi condemnati ad aerum et infra terram. Licet hac error parvula videtur, habet consequentiam gravem obscurendi statum belli spiritualis in hoc mundo et unitatem poenam damnatorum et diabolum in die iudicii. ⁸ Hic textus crit. legit statim enim pro quia statim. ⁹ Hic in omissione textus crit. legit et ad quod pervenire non potuit; sed. ¹⁰ Hic textus crit. superlegit ideo. ¹¹ Hic textus crit. legit volens pro valens; prior huic legit enim subito post diabolus. ¹² V. 7, in quo Vulg. legit ululabit Moab ad Moab.	¹ Jm 2:3. ² Here the text of the critical edition has in addition His [suum]. ³ Here the critical text reads for the demons [daemonibus]. ⁴ Rom. 9:22. ⁵ V. 6. ⁶ Here the critical text reads always [semper] instead of up [super]. ⁷ Here the critical text reads on [in] in place of beneath [sub]. [Trans. note: The author/editor has not accurately captured the thought of St. Bonaventure and the Gloss, for here and in previous misquotes he has altered the theses that the fallen angels have not yet received their just punishment, being presently condemned only to the air, and therefore are cast upon the Earth; to his own thought that they have justly received their full punishment, being condemned in the air and beneath the Earth. Although this error seems small in itself, it has the very serious consequence of obscuring the terms of the spiritual battle in this world and the unity of the punishment of the damned and the devils on the Last Day.] ⁸ Here the critical text reads for immediately [statim enim] in place of because immediately [quia statim]. ⁹ Here St. Bonaventure continues, saying and to which he could not arrive; but [et ad quod pervenire non potuit; sed]. ¹⁰ Here the critical text has in addition for that reason [ideo]. ¹¹ Here the critical text reads wanting [volens] instead of prevailing [valens], and for [enim] within the quote instead of for [nam]. ¹² Here the Vulgate reads, Moab shall howl [ululabit] to Moab.

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et in damnatis hominibus. Sicut in caelo dulce est audire cantum et laudem Angelorum, sic triste est audire ululatum et clamorem daemonum. Quod clamabunt? Certe maledicent Deo qui eos creavit; maledicet lucifer primus ille malus angelus aliis inferioribus quibus voluit praesidere; maledicent inferiores lucifero, cui in tam gravi culpa consenserunt; maledicent hominibus cum quibus tam gravas poenas patientur. Illis peccata sua improperando dicentes, "O miseri qui nostris suggestionibus et temptationibus consensistis: ecce premium quod inde acquisivistis! Hic stabitis nobiscum! Nolitis? Velitis! Accipite quod in aeternum meruistis!" Clamabunt insuper omnes peccato in mortali damnati similiter Deo maledicendo et horam in qua nati sunt, patrem et matrem qui eos genuerunt. Et sicut triste est in praesenti audiri clamorem hominibus tribulatis, sic multo tristius erit audire clamorem tot damnatorum dicentium, "Vae! Vae! Vae! Vae quod unquam natis sumus! Vae quod secundum carnem viximus! Vae quod unquam in peccatis gavisi sumus!" Et filius contra patrem, et pater contra filum ululabit, et sic de aliis cum quibus vel propter quos peccaverunt; et multos alios terribiles clamores facient contra se mutuo ad magnam poenam suarum aurium.

and among the damned men. Just as in Heaven it is sweet to hear the song and praise of the Angels, so it is sad to hear the howling and shout of the demons. What do they shout? Certainly they shall curse the God who created them; (then) the first wicked angel, Lucifer, shall curse the other inferior (angels) over whom he wanted to preside; the inferiors shall curse Lucifer, to whom they consented in so great a fault; they shall curse the men with whom they suffer such a great punishment. To these to dismiss their own sins, saying, "O wretches, who have consented to our suggestions and temptations: behold the reward which henceforth you have acquired! Here shall you stand with us! You will it not? Will it! Accept what you have merited in eternity!" There shall shout, besides, all those damned in mortal sin, likewise cursing God and the hour in which they were born, the father and mother who begot them. And just as it is sad in the present that there be heard the shout (made) by troubled men, so it shall be much more said to hear the shout of all the damned saying, "Woe! Woe! Woe! Woe, that we were ever born! Woe, that we lived according to the flesh! Woe that we ever rejoiced in sins!" And son against father, and father against son shall howl, and so from all the others with whom and/or for the sake of whom they sinned; and they shall make many other terrible shouts against themselves mutually unto the great punishment of their ears.

Secundo clamabunt propter temporis perditionem. Reddituri enim sumus rationem de tempore quo viximus in hoc mundo. Unde omne tempus nobis impensum exigetur a nobis qualiter expensum fuerit. Unde quilibet redditurus est rationem de omnibus annis, mensibus, septimanis, diebus, horis et minutis quibus vixit? Si fortassis xxx annis vixistis, et numquam Deo per tres annos fideliter servistis, quid faciendum sit? Respondeas: "quo debeo de praeterito tempore confiteri et dolere?" quia tempus tuum sic male expendisti. Bernardus, "Nil preciosius tempore sed heu; eo nihil hodie vilius invenitur. Transeunt deis salutis et enom recogitat." Unde legitur exem- / -plum

Second, they shall shout on account of the loss of time. For we are to render an account of the time by which we have lived in this world. Whence there shall be exacted from us in what manner there has been expended all the time paid out [impensum] to us. Whence is anyone going to render an account of all the years, months, weeks, days, hours and minutes with which he has lived? If, perhaps, you have lived thirty years, and have never served God faithfully for three years, what is to be done? Respond: "How ought I make a confession of past time and grieve?" because you have expended your time so badly. (St.) Bernard (says), "There is nothing more precious than time, but alas! for that reason, there is nothing found more vile than today!" Whence there is read the exam- / -ple

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exem- / -plum quo quidam homo devotus quando audivit horologium signare seu sonare semper cogitavit et dixit ad Deum, "O Deus meus, iterum oram temporis mei consumpsi de qua redditurus sum rationem, quomodo eam expandi?" Unde damnati in inferno de hoc signanter conqueruntur quod tempus gratiae tam inutiliter expenderunt. Unde quidam devotus existens in devotionibus et orationibus suis adivit quandam vocem lugubrem et quiesivit quid esset, et respondit, "Ego sum una anima damnata." Et ille, "Cur tam amare fles?" Respondit illa, "Ego et omnes animae damnatae nulla re in tantum dolemus sicut de tempore gratiae quod inutiliter expendimus et peccando consumpsimus ubi una hora potuissemus de peccatis nostris paenituisse et aeternas paenas quas nunc patimur evasisse."	exam- / -ple in which a certain devout man, when he heard the clock sign or sound, always thought and said to God, "O my God, again I have consumed an hour of my time of which I am going to render an account, how have I expended it?" Whence the damned in Hell aware of this [de hoc signanter] complain loudly that they have expended the time of grace so un-usefully. Whence a certain devout (man), remaining in his devotions and prayers heard a certain mournful voice and asked what it might be, and it responded, "I am a damned soul." And he (said), "Why are you crying so bitterly?" It responded, "I and all the damned souls grieve of no thing so much as of the time of grace we have expended un-usefully, and by sinning we have consumed it, where in one hour we could have repented of our sins and evaded the eternal punishments which we now suffer."
Tertio clamabunt sine cessatione propter maximum dolorem poenarum quas patientur, sicut aliqui vehementer infirmi aut dolorem vehementem sustinentes non possunt cessare a gemitu et clamore. Considera si posset abstinere a gemitus et clamore habendo manum vel pedem in igne huius mundi quae tamen poena quasi nihil esset in comparatione ad illam inferni. Haec erit gravissima poena pro peccatis quia nihil proficiet. De qua dicitur Sapientia v, « Dicent intra se poenitentiam agentes et prae angustia spiritus gementes; hii sunt quos aliquando habuimus in derisum et in similitudinem improperii. Nos insensati vitam illorum estimabamus insaniam ».¹ Haec dicent damnati de his quos nunc mundus reputat fatuos. Et sequitur, « Erravimus a via veritatis »² — Interli.: "Evangelii divinae legis" — et « iustitiae lumen non luxit in nobis, et sol intelligentiae non est in nobis ortus ».³ Sed quid fecimus?:⁴ « Lassati sumus in via iniqui- / -tatis	Third, they shout without cessation on account of the greatest pain of the punishments which they suffer, just as some, vehemently infirm, or enduring vehement pain cannot cease from groans and shouts [a gemitu et clamore]. Consider if you could abstain from groans and shouts while having your hand and/or foot in a fire of this world, which punishment, however, would be as if nothing in comparison to that of Hell. This shall be the gravest punishment for sins, because it shall be of no use [nihil proficiet]. Of which there is said in Wisdom 5:3-4, « They shall say within themselves, doing penance and groaning from anguish of spirit; these are they whom we sometimes held in derision and in a similitude of reproach. We the insensate esteemed their life inanity. »¹ These things shall the damned say of those whom the world now reputes foolish. And there follows, « We have wandered from the way of the truth »² — the Interlinear Gloss says: "of the divine law of the Gospel" — and, « the light of justice did not shine upon us, and the sun of understanding has not risen upon us ».³ What have we done?:⁴ « We wearied ourselves in the way of iniqui- / -ty
¹ Vv. 3-4; Haec verba sunt paenitentia vana reprobatorum. ² Sap. 5,6a. ³ Ibid. v. 6b. ⁴ Quae quaestio introducit Sap. 5,7-14.	¹ These are the words of the vain repentance of the reprobate. ² Wisdom 5:6a. ³ V. 6b. ⁴ Which question introduces Wisdom 5:7-14.

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iniqui- / -tatis et perditionis, et ambulavimus vias difficiles; viam autem Domini ignoravimus. Quid nobis profuit superbia? Aut divitiarum iactantia quid contulit nobis? Transierunt omnia ista tanquam umbra et tanquam nuncius praecurrens, tanquam navis quae pertransit fluctuantem aquam cuius cum praeterierit non est vestigium invenire neque semitem carinae illius in fluctibus; aut avis quae transvolat in aëre cuius nullum invenitur argumentum itineris illius, sed tantum sonitus alarum verberans brevem ventum et scindens per vim intineris aëre commotis alis transvolavit, et post hoc nullum invenitur signum itineris illius, aut tanquam sagitta emissa in locum destinatum divisus aer continuo in se reclusus est ut ignoretur transitus illuis. Sic etiam nos nati continuo desinimus esse et virtutis quaedem nullus signum valemus ostendere, in malignitate autem nostra consumpti sumus. Talia dixerunt in inferno hi qui peccaverunt. »¹ Intralinearis: "Quibusque similitudinibus terrenarum rerum defectum ostenditur." Glossa: "Per umbram oblivionem mentis vel mortem carnis quibus humana vita obnoxia est accipimus; per nuncium praecurrentem passiones animae vel corporis quae praecedunt occasum vitae corruptibilis; per avem excellentiam; per navem vero lenitatem humanae mentis, quia per amaras scilicet undas daemonum fluctibus agitatur; per sagittam dolos et insidias iniquorum." Haec omnia enim in mundo versantur, sed tandem infructuosam poeniam possessoribus suis relinquunt. Unde gementes nulla voce consolationis relevabuntur. Et sequitur cap. vi, « Audite ergo reges et intelligite. Discite iudices finium terrae. Prebete aures vos qui continetis multiduines et placetis vobis in turbis nationum, quoniam data est a Deo potestas vobis et virtus. »² Interli.: "Puniendus ab altissimo qui interrogabit opera vestra et cogitationes scrutabitur," « quoniam cum essetis ministri regni il- / -lius

iniqui- / -ty and of perdition, and we have walked the difficult ways; but the way of the Lord we have ignored. What did pride profit us? Or the boastings of riches what did it confer upon us? All those things of ours passed away as a shadow and as a herald running before us, as a ship which passes through fluctuating water, of which when it has passed there is no trace to find nor the path of its keel among the waves; or the bird which flies overhead in the air, of which there is found no proof of its journey, but only the sound of wings reverberating a brief wind and tearing through the force of its journey the air, having moved its wings it has flown overhead, and after this there is found no sign of its journey, or as the arrow sent forth unto its destined place has divided the air (and) immediately closed it again upon itself so that its transit is unknown. So also we having been born, immediately cease to be and of a certain virtue we prevail in showing no sign, but in our malignity we have been consumed. -- Such things have they said in Hell, those who have sinned. »¹ The Interlinear Gloss (says): "For each similitude of earthly things a defect is shown." The Gloss (says): "By 'shadow', we understand [accipimus] the forgetfulness of men and/or the death of the flesh, to which human life is exposed; by 'herald running before us', the passions of the soul and/or of the body which precede the fall of corruptible life; by 'bird', excellence; by 'ship', however, the leniency of the human mind, because through bitters, that is, waves [undas] of demons it is agitated by tossings [fluctibus]; by 'arrow', the devices and ambushes of the iniquitous." For all these are employed in the world, but they leave at last an unfruitful punishment to their possessors. Whence grieving they shall by no voice of consolation be relieved. And there follows in chapter 6:2-4, « Hear ye, therefore, o kings and understand. Learn ye judges of the ends of the Earth. Proffer your ears you who restrain the multitudes and please yourselves among the crowds of the nations, since there has been given by God power to you and virtue.»² The Interlinear Gloss (says): "To be punished by the Most High those who shall interrogate Thy works and scrutinize Thy thoughts,", « since although you are ministers of His kingdom

¹ Sap. 5,7-14.
² Ibid., vv. 2-4.

¹ Wisdom 5:7-14.
² That is, to those to whom more is given, more is requisite.

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il- / -lius non recte iudicastis, neque custodistis legem iustitiae, neque secundum voluntatem Dei ambulastis. Horrende et cito apparebit vobis quam iudicium durissimum in his qui praesunt fiet. Exiguo enim conceditur misericordia. Potentes autem potenter tormenta patientur. »¹ Interli.: "Qui sic mandata Dei contemnando gravia peccata commiserunt nec paenituerunt. Sic etiam potentiores in impietate fortiora sustinebunt tormenta gehennae. Non enim subtrahet personam cuiusquam Dominus qui est dominator omnibus nec verebitur magnitudinem cuiusquam quam pusillum, et magnum fecit ipse, et aequaliter cura est illi de omnibus fortioribus aut fortior instat cruciatio." Flebunt et ululabunt igitur damnati ex maximo dolore ponarum quas patientur absque cessatione. O quantus clamor! Quantus dolor! Quis posset haec cogitare? Credo quod nullus vivens. Faciamus igitur poenitentiam de peccatis nostris quamdiu sumus in hoc mundo.	you have not judged rightly, nor have you keep the law of justice, nor walked according to the will of God. Horrendously and swiftly there shall appear to you how there shall be a most dire judgment upon those who preside. For to the small mercy is conceded. But the powerful shall powerfully suffer torments. »¹ The Interlinear Gloss (says): "Who thus by contemning the mandates of God have committed grave sins and have not repented. So also the more powerful in impiety shall sustain the stronger torments of Gehenna. For He does not withdraw any person, the Lord who is the ruler of all, nor does He revere the magnitude of anyone rather than the tiny, and a great thing has He wrought: He both has care equally for all (those who are) stronger or there follows closely a stronger torture." The damned, therefore, shall weep and howl from the greatest pain of the punishments which they suffer without cessation. O how great a shout! How great a pain! Who could think of these things? I believe that no one living (can). Therefore let us do penance for our sins so long as we are in this world.
Quarto clamabunt horribiliter propter veniae desperationem. Sciunt enim damnati quod perpetuo in illis poenis stabunt iuxta sententiam summi iudicis dicentis, « Discedite a me, maledicti in ignem aeternum! »² O quantum erit horrendum et quanta materia clamoris planctus et desolationis perpetuitas tormentorum! Quae ratione ergo illam perpetuo sustinebunt qui hic modicam poeniam sustinere non possunt? Sed posset quis dicere, "Quare non habent spem ut a carcere inferni liberentur et maxime cum peccatum eorum fuerit transitorium et tam cito commissum? Haec perpetuitas derogare misericordiae divinae videretur et hoc potius diceretur crudelis iudex quam iustus aut misericors." Respondetur primo per exemplum. Videmus enim quod emptio momentanae dat ius perpetuum possidendi redemptam. Item vulneratio momentanea mortem inducit perpetuam. Item casus in foveam temporalis subitaneus est detentio perpetua. Item crimen laesae	Fourth, they shall shout horribly on account of the despair of pardon. For the damned know that they shall stand perpetually among those punishments according to the sentence of the Most High Judge, who shall say, « Depart from Me, you accursed, into the eternal fire! »² O how great shall be the horror and how great a matter for a shout of mourning and desolation the perpetuity of the torments! By a reckoning of what, therefore, shall they endure that perpetually, who here cannot endure a very small punishment? But could anyone say, "Why do not they not have hope that they shall be freed from the prison of Hell and most of all since their sin was transitory and committed so swiftly? This perpetuity would seem to derogate from the Divine Mercy and in this He would rather be said to be a cruel judge than a just or merciful one." Let a response be given first through an example. For we see that a momentary purchase gives a perpetual right of possessing the thing redeemed. Likewise a momentary wounding induces a perpetual death. Likewise a sudden, temporal, fall into a pit is a perpetual detention. Likewise the crime of laesae
¹ Sap. 6,5-7. ² Mat. 25:41.	¹ Wisdom 6:5-7. ² Mt. 25:41.

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maiestatis¹ est temporale, sed servitus perpetua sive punitio, quia pro momentanea delectatione peccati et vulnere spirituali et sic de aliis incurritur damnatio perpetua, ita quod si unam tantum guttam tolleret quasi de mari in annis mille, et aliam in aliis mille annis sic guttatim potius esset mare exhaustum quam a poenis damnati post diem iudicii liberarentur. Et si post tantum sperarent liberari, hoc esset aliquale gaudium. Sed quia in inferno nulla est redemptio, omni spe liberationis frustrabuntur. Rationes etiam huius perpetuae damnationis assigantur. Prima quia homo peccavit in suo aeterno id est peccavit quamdiu vexit nec voluntas eius peccandi finem habuit. Ideo iste in aeterno Dei et aeternaliter punitur. Unde Gregorius, "Ad districti iudicis iustitiam pertinet ut nunquam careant supplicio quorum mens in hac vita nunquam voluit carere peccato, et nullus detur iniquo terminus ultionis qui quamdiu valuit habere noluit terminum criminis." Iterum ait, "Iniqui non cum fine peccaverunt qui cum fine vixerunt nam voluissent utique si potuissent sine fine vivere ut possent sine fine peccare. Ostendunt enim quia in peccato vivere cupiunt semper qui numquam desinunt peccare dum vivunt. Iustum igitur est ut nunquam careant supplicio qui numquam voluerunt carere peccato." Haec Gregorius. Unde et Augustinus, "Factus est autem homo malo dignus aeterno qui hoc in se peremit bonum quod esse posset aeternum." Et Bernardus, "Iustus profecto si peccat patitur quod nolit qui non peccat nisi velit." Secunda ratio quia ii in inferno non habeant facultatem peccandi; habebunt tamen affectum quia adhuc peccare vellent si possent. Vellent enim si possent in peccato perpetuo delectari ideo perpetuo debent puniri. Tertia ratio quam ponit santus Thomas ii liber contra Genti- / -les

majestatis¹ is temporal, but the servitude or punishment [punitio] perpetual, because for a momentary delectation in sin and for the spiritual wound and so from other things there is incurred a perpetual damnation, so that if one would take only one drop as if from a sea in a thousand years, and another in another thousand years, so more ably would the sea be exhausted drop-by-drop than the damned be freed from their punishments after the Day of Judgment. And if after so much they would hope to be freed, this would be a kind of [aliquale] joy. But because in Hell there is no redemption, they are frustrated in all hope of liberation. Reasons are also assigned for this perpetual damnation. The first, because man has sinned in his eternity, that is he has sinned so long as he has lived, nor has his will had an end of sinning. For that reason he is punished in the eternity of God and eternally. Whence (St.) Gregory (says), "To the justice of a busy judge it pertains that they are never lacking in punishment [supplicio] whose mind in this life never wanted to be lacking in sin, and let no one give to the iniquitous a terminus for vengeance, who as long as he prevailed to have it, did not want a terminus for his crime." Again he says, "The iniquitous, who have lived with an end, have not sinned with an end, for they would have wanted certainly, if they could have, to live without an end so that they could sin with out end. For they show that they desire to live in sin always who never stop sinning while they live. Therefore it is a just thing that they never lack punishment [supplicio] who never wanted to lack sin." These (does St.) Gregory (say). Whence even (St.) Augustine (says), "Moreover a man has been made worthy of eternal evil, who in this manner thoroughly destroys [peremit] in himself the good which could be eternal." And (St.) Bernard (says), "The just man, who does not sin unless he wants to, if he does sin, does indeed suffer what he does not want." The second reason (is) because those in Hell do not have the faculty of sinning; they have, however, an affection (for sin), because they would still want to sin if they could. For they would want, if they could, to delight perpetually in sin, for that reason they ought to be punished perpetually. The third reason which St. Thomas posits in his Summa Contra Gentiles, Book II,

¹ Crimen laesus maiestatis oritur ex iniuria regis in honorem vel personam.

¹ The crime of laesus maiestatis consists in injury to a monarch, against his honor and/or his person.

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Genti- / -les, c. xciii, est quia animae post mortem redduntur immutabiles secundum voluntatem, ut sicut ulterius voluntas mutari non possit, neque de bono in malus, neque de malo in bonum. Quamdiu enim anima est in statu pugnae potest de bono in malum mutari, vel e contra; sed statim cum anima a corpore separatur non restat nisi receptio praemii vel poenae. Quarta ratio, quia peccatum est contra illum qui est infinitus, unde et poena esse infinita non quidem acerbitate sed duratione.	chapter 93, is that souls after death are rendered immutable according to their will, so that, for example, their will cannot be further changed, neither from the good unto evil nor from evil unto the good. For as long as the soul is in the state of battle [in statu pugnae] it can be changed from the good unto evil, and/or conversely; but immediately when the soul is separated from the body, there does not remain for it but the reception of reward and/or punishment. The fourth reason (is) that a sin is against Him who is infinite. Whence the punishment is also infinite, not indeed in its sharpness, but in its duration.
Judex ergo iustus est qui punit perpetuo propter rationes datas. Sed est ne misericros in tali punitione? Dico quod sic ut Magister dicit in Sententiis, quia citra condignum ipsos punit, "Nunquam enim tantum aliquem punit quin plus demeruisset." Et ideo dicit Richardus et Bonaventura, quod Deus purum misericordem actum aut mere iustum non posset facere, quia inseparabiliter in Deo sunt annexa iusticia et misericordia. Praedicta igitur quattuor erunt causa continui clamoris ipsorum damnatorum et hoc quia clamorem tuum noluerunt audire quamdiu hic vixerunt o iuste iudex! Clamavit enim dominus Iesus doctrinam suam et viam salutis edocendo, Lucae viii, « Ipse iter faciebat per civitates et castella praedicans et evangelizans regnum Dei. »¹ Sequitur: « Et haec dicens clamabat, "Qui habet aures audiendi audiat." »² Clamavit etiam per suos praedicatores quibus dixit, « Euntes docete omnes gentes baptisantes eos, In nomine patris etc., docentes eos servare omnia quaecumque mandavi vobis. »³ Et Proverbio primo, « Sapientia foris praedicat, in plateis dat vocem suam, in capite turbarum clamitat; in foribus portarum totius⁴ urbis profert verba sua dicens, "Usquequo parvuli dili- / -gitis	Therefore He is a just judge, who punishes perpetually on account of the reasons given. But is He merciful in such punishing? I say that He is, as Master (Peter Lombard) says in his Sentences, because He punishes them short of what they completely deserve [citra condignum], "For never does He punish anyone as much as he would not have demerited more." And for this reason Richard (of St. Victor) says, and (St.) Bonaventure, that God could not work an act purely merciful or merely just, because in God justice and mercy are inseparably knotted together. Therefore the aforesaid four shall be the cause of a continuous shout of the damned themselves and this because they did not want to hear Thy shout, so long as they lived here, o Just Judge! For the Lord Jesus has shouted His doctrine and the way of salvation by teaching thoroughly, Luke 8:1, « He used to make His journey through the cities and castles, preaching and evangelizing the Kingdom of God ».¹ There follows, « And saying these things He used to shout, "He who has ears to hear, let him hear!" »² He has also shouted through His preachers, to whom He said, « Going, teach all nations, baptizing them, In the Name of the Father,» etc., « teaching them to keep all things whatsoever which I have commanded you ».³ And in Proverbs 1:20-31, « Wisdom preaches outdoors, in the streets she gives her voice, at the head of crowds she shouts; in the plazas [fora] of the gates of the whole⁴ city she proffers her words, saying, "Until when, little ones, shall you / love
¹ V. 1. ² V. 8. ³ Mat. 28,19 et 28,20. ⁴ V. 20-31, in quo Vulg. non habet totius.	¹ Here Friar Reginaldette recalls that Our Lord was, like Franciscan are meant to be, an itinerant preacher. ² V. 8. ³ Mt. 28:19,20. The passage recalls the essential mission of the Franciscan friar, to preach the Gospel and to live the Gospel. ⁴ Here the Vulgate does not have whole [totius].

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dili- / -gitis infantiam et stulti ea quae sibi sunt noxia cupiebunt et imprudentes odibunt scientiam? Convertimini ad correptionem meam. En proferam vobis spiritum meum et ostendam verba mea. Vocavi¹ et renuistis, extendi manum meam et non fuit qui aspiceret. Despexistis omne consilium meum et increpationes meas neglexistis. Ego quoque in interitu vestro ridebo, et subsannabo cum vobis quod timebatis evenerit,² cum inruerit repentina calamitas, et interitus quasi tempestas ingruerit quando veniet³ super vos tribulatio et angustia. Tunc invocabunt me et ego⁴ non exaudiam⁵ . . . eo quod exosam habuerint disciplinam et timorem Domini non susceperint; nec adquieverint consilio meo et detraxerint universae correptioni meae. Comedent igitur fructus viae suae suisque consiliis saturabuntur." » Sic patet veritas thematis assumpti: « Convertantur in infernum omnes gentes » etc.⁶	love infancy and you stupid ones those things which are noxious to yourselves desire, and you imprudent ones (until when) shall you hate knowledge? Convert toward my correction. Behold I shall proffer to you my spirit and I shall show you my words. I¹ have called and you have refused, I have extended my hand and there was not one who would look toward me. You have despised my every counsel and you have neglected my chidings. I too at your ruin shall laugh, and I shall smile at you in mockery when what you fear befalls you,² when unexpected calamity crashes down, and destruction like a storm assails, when there shall come³ over you tribulation and anguish. Then they shall call me and I⁴ shall not hear them out⁵ . . . for the reason that they have hated discipline exceedingly and have not undertaken the fear of the Lord; nor did they acquiesce to my counsel and they have withdrawn from all [universae] my correction. Therefore they shall eat the fruit of their way and be satiated with their own counsels." » Thus is clear the truth of the assumed theme: « They shall be completely turned unto Hell all the nations etc. . »⁶
¹ Ante hoc verbum Vulg. habet Quia. ² Hic Vulg. habet advenerit pro evenerit. ³ Hic Vulg. havet venerit pro veniet. ⁴ Hic Vulg. non habet ego [ego]. ⁵ Hic Vulg. legit postea mane consurgent et non invenient me. ⁶ Hac est themata huius partis, Ps. 9,18; in quo Vulg. legit impii subito post convertantur.	¹ The Vulgate begins this sentence with Because [quia]. ² Here the Vulgate has comes to [advenerit] in place of befalls [evenerit]. ³ Here the Vulgate has there comes [venerit] in place of there shall come [veniet]. ⁴ Here the Vulgate including the person in the verb omits ego. ⁵ Here the Vulgate continues, reading they shall rise in the morning and they shall not find me [mane consurgent et non invenient me]. ⁶ This is the theme of this part of the book, Psalm 9:18, in which the Vulgate has impii [the impious] immediately after Let them be completely turned [Convertantur].
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.