CONFERENCES ON THE SEVEN GIFTS OF THE HOLY SPIRIT

1. Exercise your very self in [ad] piety. For corporal exercising is useful a little bit [ad modicum], however piety prevails to (accomplish) all things, having (as it does) the promise of the life, which is now and is to come. ¹. Those words are in the First Letter to Timothy, in which the Apostle shows, that twofold is the exercise, which befits [competit] man: one coporal, and the other spiritual; and he shows, that spiritual exercise is to be prefered to corporal as a more noble exercise and as a more useful one. For corporal exercising has little utility; whence he says: Corporal exercising is useful a little bit; but spiritual exercising has the greatest utility. Whence spiritual exercising is to be prefered to corporal; as much as spiritual things are to be prefered to corporal things, eternal things to temporal things, and invisible things to visible things; so much is that spiritual exercising to be prefered to corporal. For that reason, if one is wise, he rather ought to seek spiritual exercising than corporal, because corporal exercising it useful a little bit, because it is useful for the body's fitness [commoditatem]; but sometimes it is the cause and occasion of the contrary. Some believe they are going to play [ad iocum], and go off to war; they seek jocundity, and they find sadness. Whence Seneca says: "I have found many men exercising their body, but few their genius [ingenia]". One would be foolish who could dig for gold and wanted to dig for clay [lutum]. Spiritual exercise exceeds corporal more than gold transcends clay. Of that spiritual exercise, in as much as it is ordered to piety, we ought to speak: for after speaking of fear we ought to speak of piety. -- But that most sacred exercise we cannot explicate in a sermon nor put into work except through the help [adiutorium] of the Holy Spirit and we will beg the Lord, that He may give me something to say, that is for His honor and the utility of our souls.

2. Exercise your very self in piety etc.. The Apostle Paul as a good teacher rouses up the solicitude of our genius and of our minds to a good use of the divine gift. And having (already) supposed the influx of peity, he invites us to the exercise of piety and proposes the result of the effort [emolumentum] of piety. If you have accepted the gift of God, exercise yourself to obtain piety. He assigns the reason for this, when he says further [subdit]: Piety prevails to (accomplish) all things etc.. For that reason he shows, that about that gift of piety there are three things for us to consider, that is the exercise of piety, the result of the effort of piety, and the original principle of piety. If it is a gift, it is proper to know, in what way [qualiter] it is given; if it is a noble gift, it is proper to know, in what way we are to make progress in it; if it is a useful gift, let us see, what fruit we are to successfully pursue [consequamur] from it [inde]. -- See, my whole intention is, that you conceive the gift of piety in your soul and that you learn, what it is to be pious.

3. Let us begin from exercise. Moreover the exercise of piety consists in a threefold act, namely in the reverence of divine veneration, in the custody of intrinsic sanctification and in the super-overflowing [superaffluentia] of internal pity [miserationis]. The first two modes of piety are more radical than the third.

4. First, I say, the exercise of piety consists in the reverence of divine veneration. Whence in Ecclesiaticus it is said of Josiah, that he bore away the abominations of impiety and governed his heart in accord with the Lord and in (his own) days thoroughly strengthened the piety of sinners. ². It is certain, that before the advent of Christ the cult of God did not thrive [vigebat] except in the Israelite people and not in the whole people did it thrive, because ten tribes in the time of Jeroboam adored idols, that is the golden calf; nor even during [secundum] the whole time did the cult of God thrive in the two tribes; because David was the best worshipper [cultor] of God, afterwards come Manasses the worst, who made the people worship idols [idololatrare]; but after him came Josiah, who in his eigth year began to reign and bore away all [totam] idolatry and in (his) days he thoroughly strengthened the piety of sinners, that is the divine cult.

5. That piety is the cult of God, Job says: Behold, he says, piety itself is wisdom ³. Another translation has: Behold, fear itself is wisdom; but in the Septuagint translation there is had: Behold piety itself is wisdom. And (St.) Augustine says, that piety in Greek is the same as theosebeia, which is the same as "the cult of God". Moreover the cult of God consists most of all in the reverence of God, which is not had without fear. For it is proper, that the worshipper of God with reverence and fear hold the highest and most pious opinions of [sentire de] God. -- If you hold a diminished opinion of the power of God, that is, that he cannot create all things from nothing; you do not have the highest opinion (of Him). Similarly, if you hold a diminished opinion of the wisdom of God, that is, that through His wisdom he cannot penetrate the most interior things [intima]; you do not hold the highest opinion (of Him). As we have the testimony of light, which not only shines in itself, but can illumine many other bodies; so God sees all things and brightens them, because He Himself is Light. If you hold an opinion of the power of God and of the wisdom of God, that He cannot repair bodies well or ill; then you hold an evil opinion of God and you do not hold the highest opinion (of Him). Likewise, if you do not believe the divine condescensions and pity [miserationes], through which God fills full with grace, indulgence and beatitude the creature serving Him; you are not a worshipper of God. -- Therefore I say, that piety is nothing other than a pious sense, a pious affection and a pious domestic-servitude [famulatus] for the pious, first, and Most High Origin. The Most High Good cannot be had nor worshipped [coli] without piety. Naturally every thing tends towards its origin; a stone downwards, and fire upwards, and rivers run towards the sea, a tree is in continuity with its roots, and all other things have continuity [continuationem] with their root. Deiform is the rational creature, which can return upon its origin through memory, intelligence and will; and is not pious, unless it pours itself back upon its origin. For that reason I said, that piety is nothing other than a pious sense, a pious affection and a pious domestic-servitude for the pious, first, and Most High Origin. -- Therefore the first exercise of the gift of piety consists in the reverence of divine veneration.

6. The second exercise of the gift of piety consists in the custody of intrinsic sanctification; of which the Apostle says: I earnestly entreat [obsecro] first of all, that requests [postulationes] , earnest entreaties, prayers and thanksgiving be made on behalf of all etc.; there follows: so that we may conduct a quiet life in all piety and chastity ⁴. You ought to understand, that the sum [summa] of the Christian religion consists in piety and purity. For a man can never become pious [pie ad se ipsum affici], unless he has peace. This (peace) is the Christian religion, which consists in these two things. Tranquillity of peace is not, except in tranquillity of conscience. And a conscience is not holy, unless it be good and pious, that is, that it prefer the life of virtue and grace to the life of nature. -- See well, if a man payed more attention to [afficeretur ad] his shoe than to his foot, he would not love [diligeret] his foot much. He who would expose his foot to being broken [fractioni] on account of a shoe, would he love his foot much and pay much attention to his foot? Certainly not. He who on account of a little thing would expose himself to hanging would not love his life much. Is it not proper, that a man guard his soul in holiness? ⁵ Certainly it is. But he exposes his soul to confusion, who is not wary [caveat] of his own sin.

7. O how few there are, who guard the piety of (our) religion! But the Lord interrogates the impious ⁶. It is said in Ecclesiasticus: Have mercy on your soul ⁷, that is, have piety for your soul; pleasing God, that is, that you study to please God. And in what manner? Gather and contain your heart in holiness. -- Some are content, that they have an exterior sanctity, that is in word and in gesture and in exerterior comportment [conversatione]; but this is the external decoration of holiness [ornare sanctitatem exterius], as the man, who whitewashes the eterior, and makes a sepulcher for the dead, which has been whitewashed exteriorly ⁸. But as "simulated equity is not equity, but a twofold iniquity"; so a simulated sanctify is not sanctity, but rather iniquity. Against such the Apostle speaks: in the last times there will be men (who are) lovers of pleasures [voluptatum], having the appearance [speciem] of piety, however denying its virtue ⁹. -- Having the appearance of piety, "that is of religion", says the Gloss. Those (who) have the appearance of piety are hypocrites. For such a one is the son of perdition ¹⁰. Of such is said: With the spirit of His lips He shall strike the impious ¹¹, that is the one who will have the greatest appearance of piety. -- Therefore the second exercising of the gift of peity is through the guard of intrinsic piety. -- But certain ones do not have mercy on their own soul, nay rather they make it as worse as [peius quod] they can. They hate their own soul in the most high manner, (who) could not makes it worse, than they do, because they do all things, which the devil suggests to them. Have mery on your soul! And certain ones under the appearance of piety take up those things which are contrary [contra] to their soul. They say: "I will go unto [ad] turpitude under the appearance of piety". What piety is that? Certainly none (at all).

8. The third exercising of the gift of piety is in the overflowing of internal pity. Of this it is said in Ecclesiaticus: These are the men [vir] of mercy, whose piety [pietates] was not lacking; since their good (deeds) remain in seed ¹². -- Dearest ones! you ought to run through the ways of the holy Patriarchs, and you will see, that these were the men of mercy, that is Noah, Abraham, Moses, Joseph and Samuel. How (great) was the piety of Noah! For one hundred years he did nothing except build the ark, to save the human race ¹³. How great was piety in most holy Abraham! God descended to strike cities, in which there were abominations of sin; and Abraham interceded with [intercessit ad] the Lord on their behalf and extorted from the Lord, that if He found ten just ones in the cities, the Lord would spare them ¹⁴. How great was the piety of Joseph! He who was sold by his brothers -- nay rather his brothers wanted to slay him -- and (yet) he guarded his brothers, governed and even enriched their sons; he had the piety to conserve the whole globe by gathering and conserving grain [bladum] ¹⁵. How great was the piety of Moses! He who loved [dilexit] the people (who were) provoking the Lord and prayed on their behalf to the Lord saying: Hear me, Lord, that people (of Thine) has sinned; either forgive [dimitte] this people this offense [noxiam], or if Thou does not do (this), blot me out [dele] from Thy book, which Thou has written ¹⁶. (St.) Bernard gives [ponit] the example of the wife, who has her little infant and is oustide her house. If he says to her: "Leave [dimitte] your little infant outside your house and enter your house;" she would not want to enter her house, for [ita quod] the boy would remain outside. So did Moses will, that the Lord would forgive their sin, or blot him out from the book of life. So it was concerning [fuit de] Samuel, when the people asked him for a king; afterwards the people recognized [cognovit], that Samuel has ruled the people well, and since the people had sinned, Samuel feared, lest he would want to pray to the Lord on their behalf. And the people begged him, to pray in their behalf, and Samuel said: Away from me, lest I cease praying on your behalf ¹⁷. Of such great piety was David, the king of Israel! Saul was seeking to slay him, and David had Saul in his hand; he could have slain him, nor was God preventing it, because God said to him: I have betrayed him into your hand ¹⁸. He could have slain him, nor was man preventing it, nor was the law preventing it; and nevertheless he spared him and his house. These, therefore, are the men of mercy, whose piety failed not.

9. To that piety blessed Peter invites us, who was the other Apostle, saying in his second Canonical (letter): Minister virtue in faith, knowledge in virtue, abstinence in knowledge, patience in abstinence, piety in patience, love of brotherhood in piety and charity in the love of brotherhood ¹⁹. What does he want to say? He places piety in the midst of two things, that is among patience and charity. He says that piety is the purple robe and he calls patience and charity the royal garment. It is fitting that he, who want to be pious to his neighbor, support him patiently and love [diligat] him charitably. David conducted himself [se habere] patiently and charitably towards his enemy; thus is it proper, that a man conduct himself towards his neighbor. -- Where is piety today? It is not the mean, because God bears extremes away; there is such cruelty today, that a man cannot be satisfied with vengeance [satiari de vindicta]; there reigns today impatience and angry behavior; man judges evilly; even if a man does not offend me, nevertheless I will judge evilly about him. Whence is this? Certainly, because I do not have charity. Blessed Peter knew well to say, in what manner I could have charity, because if I have patience on one side [parte], and charity on the other; behold the exercise of piety.

10. You say loudly [forte], brother: I do not have that gift. Therefore it is proper, that I explain to you the original principle of piety.

And you say: "You ought to begin from the beginning; and you have begun from the exercise." No, brother, I cannot lead you to the original principle of piety except through the act and exercise of piety. Moreover the gift of piety originates first from the Uncreated Trintiy, second from the Incarnate Wisdom, and third from Holy Mother Church, sanctified through the Spirit.

11. See, I say, that the gift of piety rises first from the Uncreated Trintiy, that is from God the Father. Although God has all the most noble properties, He is nevertheless the most excellent in that property, that is of piety; whence it is said in the prayer: God, to whom it is proper [proprium] to be merciful always and to spare etc.. And in Ecclesiaticus: Pious and merciful God, He both at all times forgives the sins of tribulation and is the Protector of all who seek Him out in truth ²⁰. -- He is pious and merciful, because He spares and protects. The Lord says: In the manner a father is merciful to his sons, so have I been merciful to you ²¹. Search [quaere] all the works of God from beginning unto the end, you will find great, greater and the greatest workings [operationes] of pity. The great workings of divine pity are the workings of nature; the greater workings of divine pity are the workings of grace, but the greatest workings are the workings of glory. Hear! You are an image of God; and (what) is called an image if not [quisi] a copy [imitago]; therefore if you are truly a copy of God, you ought to configure yourself to God in piety. Whence in Ecclesiasticus: In judging be merciful as a father to orphans and (stand) in the place of the man of their mother; and you will be as an obedient son of the Most High [Altissimi] , and He will be merciful to you ²². -- In judging, that is in fostering law [ius], be merciful to orphans, that is to be truly a son of the Most High. When the glorious God is compassionate [compatitur] unto to the wretched; why do you not imitate Him? If there were any fountain, which makes dessicated plants grow green [virescere], it would be valued [appretiaretur] much. A soul without piety has dessicated plants. The stream of divine pity pours itself most copiously upon (these) and makes dead plants grow green. Is it not proper, that you introduce that stream into your soul? But you can not introduce Him except through piety. Therefore the first original influence of piety is from the Uncreated Trinity.

12. The second original influence of piety itself is from the Incarnate Wisdom. Whence the Apostle to Timothy: Manifestly a great thing of piety is the sacrament, which has been manifested in the flesh, justified in the Spirit, has appeared to angels, has been preached to the Gentiles [gentibus], has been believed in the world, has been assumed in glory ²³. The Mystery of human redemption accomplished [factum] through the Incarnate and Crucified Word is a great sacrament of piety. -- He says, which has been manifested in the flesh, through the Incarnation; has been justified in the Spirit, on the patibulum of the Cross; has appeared to Angels, in being glorified [in glorificatione]; has been preached to the Gentiles, in the mission of the Holy Spirit; has been believed in the world, through the spreading [dilatationem] of the faith; has been assumed into glory, through the exam of the findal judgement. I say, that the Incarnate Son of God assumed our indigence [inopiam]. What did this? Piety certainly. Whence He ought to be made like to His brothers in all things, to become a merciful and faithful High Priest before [pontificum ad] God, to propitiate anew the crimes of the people [repropitiaret delicta populi] ²⁴. Through piety He assumed flesh, ascended the Cross, came back to life [resuscitatus] from the dead, sent the Holy Spirit upon the earth, called the Church to Himself and through piety freed everything fitting [omnes idoneos] from misery. The Apostle says to the Romans: Do you contemn the riches of His goodness and patience and longanimity? Or are you ignorant, that the goodness of God leads you towards penance? But you according to your hardness and your impenitent heart treasure up wrath for yourslef on the day of wrath and of the revelation of the just judgement of God ²⁵. The Son of God offered the Holocaust, that is His very Self on our behalf; this is the great sacrament of piety. -- This sacrament is repeated [iteratur] daily upon the altar. For those reasons He gave us the Sacrament of the Altar, so that, mindful of the sacrament of piety, we might put on the internals [viscera] of piety. ²⁶. Cruel is the heart which is not softened to those.

13. The third original influence of the gift of piety is from Holy Mother Church, sanctified through the Holy Spriit, who has the pledge of the Holy Spirit. Holy Mother Church has pointed out piety to all. Those who are born from one father and one mother love each other more, than those born from one father, and/or from only one mother. The Holy Spirit makes us sons of one father and of one mother and members of one body. The Apostle: The grace of Our Lord Jesus Christ, the Savior of all us men, has appeared, instructing us, to live soberly and justly and piously in this age, as ones denying impiety and secular desires²⁷. -- Dearest ones! see, if your piety is of a brother for a brother, and of a brother-in-a-womb [uterini] for a brother-in-the-womb! Who is your father? God certainly. Who is your mother? She is the Church, who bore us from her womb through the Holy Spirit and will give us birth [pariet], when we will be presented in eternal light. Do you not see, that as one member suffers together with [compatitur] the other ²⁸, so also we ought to have compassion [compatimur] on one another? We are all members of one body, we eat from one food, we are produced from the same womb, we tend towards the same inheritance; and our inheritance will be magnified, as much as we are more, not lessened [angustiabitur]. We are one body, we ought to be piously concerned for one another. Come to your father, your father receives you, and/or your mother; if Holy Mother Church assists, even disgraceful [flafitiosi] sinners will be compelled to return. Therefore we ought to have compassion on one another.

14. To point this out [in huius designationem] there is written in the Psalm: Behold, how good and how jocund (it is) that brothers live as one. As ointment upon the head, which descended upon the beard, the beard of Aaron. ²⁹. We have One Father, one sacrifice, one Sacrament and one reward. He says: As ointment upon the head etc.. First there is the ointment upon the head; afterwards it descends unto all others, who approach the head. -- Piety ought to be first in prelates and the members of the ruling class [in maioribus] and afterwards in the common folk [plebe]; whence it says: that it descended upon the collar [ora] of his vestment ³⁰. Of that oil of piety there is said in the fourth (Book) of Kings, that a certain woman came to Elisha and said, that her creditors wanted to accept her boys (as payment); and she said My man was a God fearing man ³¹. And Elisha told (her), to take away [auferret] all the vases of her neighbors and to place inside each of them some of that oil, until all were filled full ³². For what (purpose) did he precept here to take away the vases of her neighbors? Could such a wife multiply the oil and fill the wine-jar [dolium], and not have worked? I say, that the wife represents [tenet] a type of the Church, Elisha represents a type of Christ. When the Church is a poor little (woman) in mertis, is it not also proper, that She return interest [fenum]? Through what does She return it? It is proper, that she fills full the vases of her neighbors. You want, the piety of Mother Church to descend to you? Fill full the vases of your neighbors. That oil of piety ought to be had among all. Whence in the Canticle (of Canticles): (As) an oil poured out, (so) Thy Name ³³.

15. Especially ought it be in the hearts of pontiffs [pontificum]. Whence pontiffs are annointed on the head, and having been enjoined they ought afterwards to purify all of the common folk. It is said in the Book of Machabees: When the holy city was held in peace, and they guarded the laws in the best manner [optime] on account of the piety of Onias and held their souls with hatred of evil; it came to be, that they lead kings and pontiffs in reverence to the (Holy) Place and brightened it with many gifts ³⁴. Afterwards Menelaus and his own entered the Temple ³⁵, and Antiochus defiled [contaminavit] the Temple ³⁶. I believe, that the impediment was, that the Holy Spirit was not in the common folk, because the impediment was in the pastor. -- Blessed Gregory (the Great) was a noble and rich man; he founded seven monasteries and enriched them and in the seventh in the city of Rome he became a monk, afterwards a cardinal and then Pope. Blessed Gregory, when he was Pope, was accustomed to have twelve poor, who used to eat before him. On a certain day there was with those twelve one, who sometimes appeared youthful, sometimes with venerable grey hair. After lunch [prandium] blessed Gregory rose up and lead him into his room and questioned, who he was. Who responded: "I am that shipwreck-survivor, to whom you were mericful near [circa] the sea port. I said, that my ship had been endangered, and I asked you for alms, whence I would be able to be sustained. You caused me to be given 50 aurei [about US$ 30,000], afterwards all the silver saucers [scutellas], which were in your house; and then I knew, that the eternal God had disposed you to this honor, and that you had arrived [devenisti] at that dignity by arraingment [dispensative], so that you could give much on God's behalf." And blessed Gregory said: "Who are you?" He responded: "I am His angel." And blessed Gregory was terrified, because he had seen an Angel; and so he was consoled, because his work of piety pleased God so much. (Saints) Martin and Nicholas, because they were merciful men, for that reason oil flows out of their tombs [ex tomba]. -- Now it is clear concerning the exercise of peity and concerning its original influence.

16. But what is the utility of the gift of peity? He says: Piety prevails to (accomplish) all things, having (as it does) the promise of the life, which is now and is to come ³⁷. I do not know how to add more. Do you have temporal goods? For them piety prevails; and similarly for spiritual goods. Those who have endured the deceitfulness [lubricum passi sunt] of the flesh, have been freed at all times [quandoque] through the gift of peity, and afterwards have successfully pursued mercy. For peity prevails to (accomplish) all things: it prevails to become acquainted with true things, to turn away all evils, and to successfully pursue all good things.

17. First, I say, piety prevails to become acquainted with true things, that is salutary things; whence in Ecclesiasticus: The Lord does all things and gives wisdom to those who act piously ³⁸. God grants His gifts upon every creature; but the knowing [notitiam] of the truth He does not give except to those acting piously. In what manner can one attain originals [originata] who does not attain the origin of truth? In what manner does one know the origin of truth who turns away from the origin of truth? The Apostle says to Timothy: If anyone teaches otherwise and does not acquiese to the sane sermons of Our Lord Jesus Christ, and to that doctrine which is according to piety, he is proud both knowing nothing and growing faint about questionings and about fights of words ³⁹. It is proper, that man assent to the doctrine, which is according to piety. It is said in Daniel: Furthermore let the impious act impiously ⁴⁰; revelation is closed to the impious. If you want to be true scholars, it is proper, that you have piety.

18. Second, piety prevails to turn away all evils. Whence blessed Peter: The Lord knows how [novit] to snatch the pious from temptation [de tentatione], (and) how, moreover, to reserve the impious to be tormented on the day of judgement ⁴¹. The impious are those who do not recognize [recognoscunt] divine piety. Moreover the impious one, when he has come into the depth of his sins, contemns (piety) ⁴². The impious one is he who defends his own impiety, that is, his sin. Of such ones the Psalm says: A sepulchre lying open is their throat, with their lips they act deceitfully; judge them God! They fall down from their thoughts; according to the multitude of their impieties expell them, since they have provoked Thee, Lord! ⁴³. Do you want to be freed from evil? Hear David, who says: I said: I will confess against myself my injustice to the Lord, and Thou has remitted the impiety of my sin ⁴⁴. Praise God and grow angry against your sin and do not defend sin, because to defend sin is a twofold sin. Notable is what the Psalm says: Blessed the man, who does not go off in the counsel of the impious, by consenting to sin: and in the way of sinners has not stood, by remaining [permanendo] in sin; and in the cathedra of pestilence does not sit⁴⁵, by defending his sin.

19. The third utility of the gift of piety is, that it causes one to successfully pursue every good. Whence it is said in the Book of Maccabees, that Judas used to consider, that those who had gone to sleep [dormitionem acceperant] with piety, brought back the best grace ⁴⁶, which (grace) may He deign to bestow [praestare] on us, who with the Father ... .

¹. 1 Tim 4:7-8.

². Eccli 49:3-4.

³. Job 28:28.

⁴. 1Tim 2:1-2,

⁵. Cf. Deut 4:9: Therefore guard yourself and be sollicitous for your soul, etc.

⁶. Ps 10:6.

⁷. Eccli 30:24.

⁸. Cf. Mt 23:27.

⁹. 2 Tim 3:1-5.

¹⁰. Cf. Jo 17:12; 2 Thes 2:3.

¹¹. Is 11:4.

¹². Eccli 44:2.

¹³. Cf. Gen 6-7.

¹⁴. Cf. Gen 18:20-33.

¹⁵. Cf. Gen 37:19-28; 42-47.

¹⁶. Ex 32:31-32.

¹⁷. 1 Kg 12:23.

¹⁸. 1 Kg 24:5; cf. 24:11; 26:23.

¹⁹. 2 Pt 1:5-7.

²⁰. Eccli 2:13.

²¹. Ps 102:13.

²². Eccli 4:10-11.

²³. 1 Tim 3:16.

²⁴. Heb 2:17.

²⁵. Rm 2:4-5.

²⁶. Cf. Col 3:12.

²⁷. Ti 2:11-12.

²⁸. Cf. 1 Cor 12:26; 10:17.

²⁹. Ps 132:2.

³⁰. Ps 132:2.

³¹. 4 Kg 4:1.

³². 4 Kg 4:3-7.

³³. Cant 1:2.

³⁴. 2 Mach 3:1-2.

³⁵. 2 Mach 4:23-33.

³⁶. cf. 2 Mach 6:1-5.

³⁷. 1 Tim 4:8.

³⁸. Eccli 43:37.

³⁹. 1 Tim 6:3-4.

⁴⁰. Dan 12:9-10.

⁴¹. 2 Pt 2:9.

⁴². Prov 18:3.

⁴³. Ps 5:11.

⁴⁴. Ps 31:5.

⁴⁵. Ps 1:1.

⁴⁶. 2 Mach 12:45.