De Tribus Habitaculis Liber
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Title: De Tribus Habitaculis Liber
Author: Saint Patrick
Release date: January 29, 2012 [eBook #38708]
Most recently updated: January 8, 2021
Language: Latin
Other information and formats: www.gutenberg.org/ebooks/38708
Credits: Produced by Michael Gray, Diocese of San Jose
*** START OF THE PROJECT GUTENBERG EBOOK DE TRIBUS HABITACULIS LIBER ***
Produced by Michael Gray, Diocese of San Jose
De Tribus Habitaculis Liber
Attributi Sancto Patricio
(Attributi quoque Sancto Augustino)
---
CAPUT PRIMUM.
_De tribus habitaculis, regno Dei, mundi, inferno. Regni Dei
bona, et inferni mala_.
Tria sunt sub omnipotentis Dei manu habitacula, primum, imum,
medium: quorum summum regnum Dei vel regnum coelorum dicitur;
imum vocatur infernus; medium mundus præsens vel orbis
terrarum appellatur. Quorum extrema omnino sibi invicem sunt
contraria, et nulla sibi societate conjuncta. Quæ enim
societas potest esse lucis ad tenebras, et Christi ad Belial
(_II Cor_. VI, 14, 15)? Medium autem nonnullam habet
similitudinem ad extrema. Unde lucem et tenebras habet, frigus
et calorem, dolorem et sanitatem, lætitiam et mærorem, odium
et amorem, bonos et malos, justos et injustos, dominos et
servos, regnum et subjectionem, famem et satietatem, mortem et
vitam, et innumera hujusmodi. Quorum omnium pars una imaginem
habet regni Dei, pars altera inferni. Commixtio namque malorum
simul et bonorum in hoc mundo est; in regno autem Dei nulli
mali sunt, sed omnes boni; at in inferno nulli boni, sed omnes
mali: et uterque locus ex medio suppletur. Hominum enim hujus
mundi, alii elevantur ad coelum, alii trahuntur ad infernum.
Similes quippe similibus junguntur, id est, boni bonis, et
mali malis; justi homines justis angelis, et transgressores
homines transgressoribus angelis; servi Dei Deo, servi diaboli
diabolo: benedicti vocantur ad regnum sibi paratum ab origine
mundi, maledicti expelluntur in ignem æternum, qui paratus est
diabolo et angelis ejus (_Matth_. XXV, 34, 41).
Bona autem regni coelestis dicere, vel cogitare, vel
intelligere ut sunt, nullus potest carne vestitus: multo enim
majora et meliora sunt, quam cogitantur et intelliguntur; unde
scriptum est: _Quod oculus non vidit, nec auris audivit; nec
in cor hominis ascendit, quæ præparavit Deus diligentibus se_
(_I Cor_. II, 9). Regnum namque Dei omni fama majus, omni
laude melius, omni scientia innumerabilius, omni gloria quæ
putatur, excellentius. Mala etiam inferni dicere vel cogitare,
ut sunt, nemo potest: pejora quippe sunt valde quam
cogitantur. Regnum itaque Dei plenum est lucis, et pacis, et
caritatis, et sapientiæ, et gloriæ, et honestatis, et
dulcedinis, et dilectionis, et melodiæ, et lætitiæ, et
beatitudinis perennis, et omnis boni ineffabilis, quod nec
dici nec cogitari potest. At locus inferni plenus est
tenebrarum, discordiæ, odii, stultitiæ, miseriæ, turpitudinis,
amaritudinis, offensionis, doloris, adustionis, sitis, famis,
ignis inexstinguibilis, tristitiæ, vindictæ perennis, et omnis
ineffabilis mali, quod nec dici nec cogitari potest. Cives
coeli sunt justi homines et angeli, quorum rex est Deus
omnipotens; at contra cives inferni sunt impii homines et
dæmones, quorum princeps est diabolus. Satiat justos visio
sanctorum hominum et angelorum, et super omnia ipsius Dei.
Cruciat impios et peccatores visio hominum damnatorum et
dæmonum, et super omnia ipsius diaboli. Nihil in regno Dei
desideratur quod non inveniatur: at in inferno nihil invenitur
quod desideratur. In regno Dei nihil invenitur, nisi quod
placet, et delectat, et satiat; at contra in lacu miseriæ
perennis nihil videtur, nihilque sentitur, nisi quod
displicet, nisi quod offendit, nisi quod cruciat. (In regno
æterno erit vita sine morte, veritas sine errore, felicitas
sine perturbatione.) Omne bonum in regno Dei abundat, et
nullum malum; omne malum in carcere diaboli abundat, et nullum
bonum. Nullus indignus in regno Dei suscipitur; nullus vero
dignus, nullus justus ad infernum trahitur.
CAPUT II.
_De poenis infernalibus_.
Principalia autem sunt duo tormenta in inferno: frigus
intolerable, et calor ignis inexstinguibilis. Unde in
Evangelio legitur: _Illic erit fletus et stridor dentium_
(_Matth_. XIII, 51; XXII, 13, et XXV, 30). Fletus namque et
liquefactio oculorum ex calore nascitur; stridor vero dentium
ex frigore nascitur. Hinc etiam beatus Job: _De aquis_,
inquit, _nivium transibunt ad calorem nimium_ (_Job_. XXIV,
19). De quibus duobus innumera pendent poenarum genera;
videlicet, sitis intolerabilis, poena famis, poena fetoris, poena
horroris, poena timoris, poena angustiæ, poena tenebrarum,
severitas tortorum, præsentia dæmonum, ferocitas bestiarum,
crudelitas ministrantium, dilaceratio immortalium vermium,
vermis conscientiæ, ignitæ lacrymæ, suspiria, miseriæ, dolor
sine remedio, vincula sine solutione, mors æterna, poena sine
fine, absentia Christi post visionem ejus, quæ sola omnia
supra dicta superat, et omnibus poenis intolerabilior.
CAPUT III.
_De his quos poenæ æternitas a mundi voluptate non deterret.
Inferni duplex poena. Anni 100 nulla æternitatis portio_.
Væ igitur illis perenne qui subire hæc omnia mala etiam sine
fine merentur, pro delectabili unius horæ somnio: tanta etenim
et talis est omnis hujus mundi gloria, ad æternam comparata
gloriam. Melius erat eis, quod dictum est de infelice Juda
(_Matth_. XXVI, 24), non nasci, quam malis suis meritis plagas
inferni sustinere. Quid stultius, quid insanius est, quam
umbra et imagine et similitudine veræ gloriæ et veræ
delectationis, veræ pulchritudinis, veri decoris, veri
honoris, more infantium, decipi et superari; et ipsam veram
gloriam non quærere, non desiderare? Quis imaginem auri in
aqua, ipso auro neglecto, eligeret; et non statim a cunctis
fatuus et insanus crederetur? Quis orbem solis in speculo
redditum, vel in qualibet materia formatum plus diligeret,
quam ipsum solem; et non ab omnibus derideretur? Sic
irridendus, imo dolendus est, quisquis mundi hujus caducam
fragilitatem et inutilem carnis voluptatem diligit, quærit,
contendit, æterna gloria contempta, et neglectis regni
coelestis ineffabilibus gaudiis. Hoc commercium insipientium
valde est, et miserorum, et cor sanum non habentium, etiamsi
plagæ inferni non sequerentur, quæ nec dici nec cogitari
possunt. Duplex vero plaga est, abesse a regno Dei, et esse
semper in inferno, id est, cum diabolo damnari; præsentiam
amittere angelorum, et terribilem dæmonum semper pati
præsentiam. Quantum caveri, vitari, metui debet, nullo modo
dici potest. Quis cum sano sensu pro unius diei deliciis,
centum annorum poenam eligeret? Et miseri tamen et sine ulla
sapientia, voluptatem carnis sequentes, non vitant, non
effugiuint intolerabiles poenas, non centum annorum, non
millies mille, sed omnium sine fine sæculorum pro quadraginta
vel sexaginta annorum deliciis, vel qualibet corruptibili
delectatione. Quantum autem interest inter unum diem, et
centum annos; non tantum utique, sed plures interest inter
quadraginta vel sexaginta vel centum annos, et æternitatem,
sive in bono, sive in malo futuram. Unus enim dies aliqua
portio est in centum annorum spatio, quamvis valde modica: at
vero centum annorum spatium nulla portio est in illa
æternitate. Si enim, verbi gratia, centesima vel millesima
pars esset æternitatis, prædictum ejus spatium post centuplum
ejus spatium vel milluplum æternitas esse desineret: quod
ratio non sinit æternitatis, quæ si ullo modo, ullo tempore
finiretur, æternitas omnino non esset.
CAPUT IV.
_A via lata ad arctam migrare. Beatorum felicitas, scientia,
sortis suæ amor. De ineffabili visionis Dei suavitate._
Fortiter ergo carnali resistendum est voluptati, fortiter
contra fallaces hujus mundi blanditas pugnandem est, contraque
multimodas Satanæ suggestiones vigilandum. Omni studio lata
sæculi via vitanda est, quæ ducit ad mortem (_Matth_. VII,
13); at vero omni cordis desiderio via angusta quæ ducit ad
vitam, adeunda est et appetenda. Via hæc angusta est via
abstinentiæ, et castitatis, et humilitatis, et omnis
religionis; quam viam ante nos Christus attrivit, qua via ad
suum regnum migravit. Cujus vestigia et nos sequamur, donec
post eum ad urbem regiam perveniamus in qua ipse regnat. De
qua urbe quidquid homo dixerit, quasi stilla de mari est, vel
quasi scintilla de foco. In qua videlicet urbe fulgebunt justi
sicut sol (_Matth_. XIII, 43), ut Dominus ait. Ubi summa pax
erit, summa quies, nullus labor, nullus dolor, nulla
paupertas, nec senectus, nulla mors, nec ulla nox, nullum cibi
desiderium, nullum sitis incendium; sed cibus et potus omnium
erit visio Christi et sanctæ Trinitatis, et contemplatio puro
cordis oculo ipsius Divinitatis, et assidua lectio, ut ita
dicam, libri vitæ, id est, æternæ veritatis et summæ
sapientiæ, et Verbi Dei, quæ est Jesu Christi visio; ubi
quidquid nunc nos latet, manifestius erit; ubi ratio manifesta
erit cur hic electus est, et ille reprobatus; cur hic in
regnum assumptus, et ille in servitutem redactus; cur alius in
utero moritur, alius in infantia, alius in juventute, alius in
senectute; cur alius pauper est, alius dives; cur filius
adulteræ baptizatur, et aliquando filius legitimæ conjugis
ante baptismum moritur; cur qui bene incipit vivere, aliquando
male finit; et qui male incipit, sæpe bene finit. Hæc omnia et
hujusmodi multa in libro vitæ plana et aperta erunt. In eadem
urbe præmium singulorum, omnium; et omnium, per caritatem
singulorum erit. Ibi omnium bonum omnibus patebit. Ibi omnes
invicem suas cogitationes cognoscent. Ibi nullus superior
superbus erit, nullus inferior invidus. Quomodo enim qui omnes
sicut seipsum diliget, alicui invidere poterit; cum nemo sibi
ipsi invideat? Ibi nullus melius esse vel superius concupiscet
quam erit, quia aliter esse quam quod meruit, nec esset
decorum; nec aliter esse desiderabit quam quod erit, quia ita
esse ut erit, pulchrum erit, non solum sibi ipsi, sed etiam
universo corpori Ecclesiæ coelestis. Quomodo enim quodlibet
membrum in corpore, si superius vel inferius ponatur quam
natura constituit, monstruosum efficit corpus et turpe; sic
nimirum si aliquis in regno Dei superius ordinetur, quam
postulat ars et voluntas omnipotentis artificis, turpitudinem
efficiet, non solum sibimet, sed omni congregationi; in qua
qui erit minimus, majorem sine dubio habebit gloriam, quam
totum habens mundi regnum, etiam si æternum esset. Vile enim
valde est elementis frui, in comparatione fruendi et gaudendi
ipso Deo, et visibilibus delectari et corporalibus. Tanta est
enim pulchritudo justitiæ, tanta jucunditas lucis æternæ, hoc
est, incommutabilis veritatis et sapientiæ, ut etiamsi non
liceret amplius manere in ea quam unius diei mora, propter hoc
solum innumerabiles anni hujus vitæ pleni deliciis in
circumfluentia corporalium bonorum recte meritoque
contemnerentur. Non enim falso aut parvo affectu dictum est:
_Quoniam melior est dies una in atriis tuis super millia_
(_Psal_. LXXXIII, 11).
Nihil est comparandum delectationi et gaudio quod nascitur ex
invisibilibus et incorporeis, et ex societate angelorum et
justorum omnium, et ex certa scientia et cognitione ipsius
divinæ naturæ, et ex Dei ipsius facie ad faciem visione. Cujus
pulchritudinem mirantur angeli, cujus imperio suscitantur
mortui, cujus sapientiæ non est numerus (_Psal_. CXLVI, 5),
cujus regnum finem nescit, cujus gloria nequit narrari; cujus
lux tam solem obscurat, ut ejus comparatione nullam habeat sol
lucem; cujus dulcedo tam mel superat, ut ei comparatum velut
absinthium sit amarissimum; cujus faciem si omnes carcere
inferni inclusi viderent, nullam poenam, nullum dolorem,
nullamque tristitiam sentirent; cujus præsentia si in inferno
cum sanctis habitatoribus appareret, continuo infernus in
amoenum converteretur paradisum; cujus sine nutu nec folium de
arbore cadit; cujus oculi flammivomi profundum penetrant
inferni; cujus auris tacitam cordis vocem audit, id est,
cogitationem; cujus oculus non minus audit quam videt; cujus
auris non minus videt quam audit, quia non corpus sunt, sed
summa sapientia et certa cognitio. Cujus deliciæ sine fastidio
satiant: quæ cum a beatis inveniuntur, semper tamen
desiderantur, et esuriem et sitim sine poena efficiunt, et
ardenti semper desiderio delectant. Cujus secreta mirabilia,
videntibus ea semper nova sunt et mira, et non plus cum
incipiunt videri, pariunt stuporem cernentibus, quam post
mille annos et millies mille. Et cum angeli ab initio mundi ea
soliti sint videre, tamen non minus hodie admirantur ea quam
in primo die; alioquin dudum coram angelis assiduo videndi usu
vilescerent. Cujus cognitionis præterita et futura, non
præterita et futura, sed præsentia sunt.
CAPUT V.
_Deo omnia præsentia sunt, sine libertatis humanæ præjudicio.
Dei locutio et laus. Existentia ante tempus. Malum verum pejus
falso. Dei visio quid beatis conferat. Dei æternitas; Dei
scientia._
Unde non diem judicii videbit, et primum diem sæculi non
vidit; sed utrumque videt. Cujus præscientia neminem cogit ad
peccandum, ut multi errantes dicunt. Si enim, inquiunt,
præscivit Deus Adam peccaturum esse, non peccare non potuit.
Ex quo errore nascitur Deum causam esse peccati, quod nefas
est dicere. Et illi tamen etiam suis verbis alligantur. Si
enim quod præscientia Dei habet necesse est fieri, ideo
voluntate propria homo peccavit, et non aliqua necessitate,
quia in præscientia Dei fuit ut voluntate et libero arbitrio,
et non necessitate cogente, peccaret. Si ergo præscientia Dei
non potest vitari, non potuit homo aliter peccare nisi
voluntate, nulla alia vi cogente, quia ita Deus præscivit
ilium peccaturum. Si ergo voluntarie, non coactus est. Si enim
non coactus est ad peccandum, potuit sine dubio non peccare si
vellet; ideoque poenam meruit, quia non invitus peccavit;
alioquin a Deo poenam mortis non susciperet. Cujus locutio est
occulta inspiratio, qua mentibus suam voluntatem et suam
caritatem invisibiliter ostendit; quam videndo Angeli per
omnia Deo obediunt. Cujus laus est qua electos laudabit,
manifestatio qua suorum electorum bona omnibus monstrabit;
assidua autem laus qua electi eum laudabunt, est admiratio
ejus perennis. Qui miro modo non tempore præcessit mundum et
tempus (nullius enim horæ spatio fuit ante mundum); et tamen
semper erat sine initio. Non enim erat tempus ante tempus,
tempus autem cum mundo concreatum est. Si igitur tempus ab
initio mundi coepit currere, ante mundum factum non erat.
Ideoque nullo tempore, ut prædiximus, præcessit Deus tempora
et mundum eis coævum, imo paulo eis priorem; ejus enim motu
coeperunt currere. Quidquid movetur, suum motum præcedit.
Ineffabili enim æternitate præcessit Deus mundum, non tempore.
Cujus tempus ante mundum non erat. Cujus lux tenebras depellit
ignorantiæ; cujus aliqua particula hæc omnia quæ diximus, vera
et certa esse cognoscimus. Eadem luce melius esse verum quam
falsum videmus; et tamen pejus esse verum malum vel verum
peccatum, quam falsum malum vel falsum peccatum: non quia
verum est, sed quia malum vel peccatum est [sed ideo malum vel
peccatum est, quia verum malum vel peccatum est]. Aliter enim
non posset esse malum vel peccatum, nisi verum esset malum vel
peccatum; falsum enim malum non est malum, ut falsum argentum
non argentum est. Potest aliquis a veritate dicere malum vel
peccatum exortum esse vel factum, et quodam modo opus esse
veritatis malum, quod omnino falsum est. Omne enim verum a
veritate est, et omne verum in quantum verum, bonum est: a
veritate igitur est verum esse, ut sit malum vel peccatum, non
ipsum malum vel peccatum; aliud namque est ipsum malum, aliud
verum esse illud. Quamvis igitur ipsum malum bonum non est,
bonum est tamen verum esse ut sit illud. Nisi enim bonum esset
esse malum, nullo modo sineret Deus illud fieri. Multa quippe
bona de malis Omnipotens facit, ut de adulterio hominum bonos
format et facit homines. Si autem et quadam illius lucis
particula quasi per angustas rimas infusa, hæc et alia omnia
quæ novimus, vera esse cognovimus; quali et quanta luce
scientiæ et sapientiæ illic illustrabimur, ubi ipsum solem
veritatis facie ad faciem videbimus, id est, certa et vera
sapientia cognoscemus? cujus præsentia similes ei facit
præsentes. Qui enim veræ sapientiæ, veræ pulchritudini, veræ
æternitati adhærebit, sapiens utique et pulcher et æternus
erit. Sic enim absentia ejus dissimiles ei omni modo facit.
Cujus æternitas sine initio et sine fine est (si enim esset
tempus quando non esset, quis eum faceret?); quia ipse est
solus Deus, et ante ipsum Deus alius non erat, nec est, nec
erit. Non forte seipsum creavit, cum nihil seipsum creat; qua
enim potentia qui omnino non esset seipsum faceret? Restat
igitur quod omnino factus non est Deus. Cum ergo nullo modo
Deus factus est, sine initio ante omnia erat. Quidquid enim
factum est, initium habet; et quidquid initium habet, sine
dubio factum est, non ab alio nisi a Deo non facto, sed omnia
faciente. Cujus scientia sine ulla varietate cognitionis, et
sine ullo cursu huc et illuc innumerabilem veritatem omnium
creaturarum; angelorum, hominum, stellarum, arenarum,
capillorum, verborum, cogitationum, momentorum omnium, simul
et semel comprehendit et intelligit. Fons igitur et origo
omnis scientiæ Deus est: quem quanto plus quis bibet, tanto
plus sitiet.
CAPUT VI.
_Beatorum scientia. De trina visione, corporali, spiritali,
intellectuali._
Incomparabiliter ergo totius mundi regnum, ut supra diximus,
et si æternum esset, præcellit, societati angelorum et
sanctorum, et præsenti ipsius Dei adesse visioni. In cujus
visione trina scientia nascitur: id est, homo qui cernit, et
Deus qui cernitur, et cæteri omnes omnia videbunt et
intelligent. Sicut enim per speculum vitreum trina nobis visio
administratur, quia nos ipsos, et ipsum speculum, et quidquid
præsens adest videmus; sic per speculum divinæ claritatis, et
ipsum Deum, ut est, videbimus, quantum possibile erit
creaturæ, et nos ipsos, et cæteros vera et certa scientia
cognoscemus. Tunc abdita creaturarum, et ipsius inferni,
videndo Deum videbimus. Tunc justis manifestum erit quomodo
Deus est invisibilis incomparabilis, sine initio et sine fine,
ante omnia et post omnia: quidquid interest inter nasci, quod
ad Filium pertinet; et procedere, quod ad Spiritum sanctum,
excepto quod unus ex uno natus sit, alter ex duobus processit;
et quomodo Pater non præcessit Filium tempore, sed origine,
nec Spiritum sanctum; et quomodo omnia Dei unum sunt in Deo,
excepto quod ad relationem pertinet; nam sapientia Dei et
veritas et æternitas non diversa sunt inter se, sed unum sunt
cætera omnia: sapientia enim Dei non magis sapientia quam
veritas est, et non magis veritas est quam sapientia, quam
æternitas, quam cætera Dei omnia; unum enim sunt in Deo, et
non solum hæc inter se eadem sunt in Deo, sed non aliud sunt
quam ipse Deus; et quomodo mundus erat in Deo, antequam in
seipso esset, non mundus, sed Deus; et quomodo ubique totus
sine loco, magnus sine quantitate, bonus sine qualitate; et
quomodo omnia penetrat munda et immunda sine sui pollutione.
Si enim lux ista visibilis omnia loca illustrat, et
sterquilinia etiam penetrat sine fetore, et sine sui
pollutione, quanto magis Deus, qui est invisibilis et
incommutabilis lux, omnia penetrat, regit, sustinet,
circumdat, illustrat, sine ulla mutatione vel pollutione, non
solum coelestia et terrestria, sed etiam infernalia?
Tunc erit electis Dei trina visio, id est, corporalis, qua
corpora cernentur; quorumdam splendentia ut sol, quorumdam ut
luna, aliorum ut stellæ. Et spiritalis, qua similitudines
corporum in spiritu et non fallaci phantasia inspicient: qua
visione etiam hodie fruuntur spiritus justorum post corporum
claustra: et visio intellectualis, qua puro mentis oculo in
spiritu Deum videbunt, et suas animas, et virtutes intimas, et
spiritus angelicos. Tunc duplices Deo acturi sunt gratias,
videlicet pro sua liberatione a perpetua damnatione, et pro
bonorum ineffabili retributione. Tunc communis omnium reus et
hostis diabolus in conspectu electorum Dei damnabitur: cujus
damnatio et intolerabilis poena delectabile spectaculum
præstabit electis. Tunc ardentissimo amore liberatorem suum et
omnium bonorum datorem amabunt, et sine fine et sine fastidio
clamore cordis laudabunt Deum omnipotentem, benignum et
misericordem: cui honor et gloria et nunc et per omnia sæcula
sæculorum. Amen.
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