Flores seu sententiae ex S. Bernardo
1197B1569 Periclitatur castitas in deliciis, humilitas in divitiis, pietas in negotiis, veritas in multiloquio, charitas in hoc nequam saeculo. De convers. ad cler., num. 37
Nihil pretiosius tempore: sed, heu! nihil hodie vilius aestimatur. Tr. de cont. mun. ad cler., n. 55
Transeunt dies salutis, et nemo recogitat: nemo sibi non reditura momenta perisse causatur. Ibid.
Nil tam durum, quod duriori non cedat. IV, De consid., c. 3. Hinc consuetudo consuetudine vincitur.
Tibi imputa, quidquid pateris ab eo, qui sine te potest nihil. IV De cons. n. 9.
Scorpioni non est in facie quod formides, sed pungit a cauda. Ibid.
1197CQuid juvat sapientem esse, si tibi non fueris? II, De consid. 2.
Omnia illi desunt, qui nihil sibi deesse putat. Lib. II, De consid. cap. 7.
Simia in tecto, rex fatuus in solio sedens. Ibid.
Tene medium, si non vis perdere modum. II, De consid. cap. 10.
Prosperitas hoc est incautis, quod ignis ad ceram, solis radius ad nivem. II, De consid. cap. 12.
Non magnum est esse humilem in abjectione; rara virtus, humilitas honorata. Hom. 4 sup. miss.
Nulla verior miseria, quam falsa laetitia. De lib. arb., n. 14.
Velle plane convincimur, quod non fieret si nollemus. 1197DIbid.
Effusus animus damna interiora non sentit. De conv. ad. cler., cap. 4, n. 5.
Fugere persecutionem, non est culpa fugientis, sed persequentis. Epist. 1.
Voluntas pro facto habetur, ubi factum excludit necessitas. Tract. ad Hugon., n. 9.
1198BNemo magis iram meretur, quam amicum simulans inimicus. De conv. n. 33.
Non est cur fures timeant, qui sibi in coelo thesaurizant. De conv. ad cler., n. 41.
Non placat, qui ipse non placet. Ibid., 33.
Insolentiae clericorum mater est negligentia episcoporum. Epist. 152.
Amicis oportet gerere morem, sed non in suam mortem. Epist. 215.
Fluminis aqua si stare coeperit, computrescit. Serm. 1 de Quadrag.
Omnia quae in mundo sunt, finem habent; finis autem eorum, non erit finis. Serm. 9 in Cant.
Dabis voci tuae vocem virtutis, si quod suades, prius tibi ipsi persuaseris. Serm. 6 in Cant., n. 3.
1198CIllius doctoris libenter audio vocem, qui non sibi plausum, sed mihi planctum moveat. Ibid.
Turturis vox non dulce sonat, sed dulcia signat. Nempe amorem comparis. Ibid.
Velis, nolis, intra fines tuos habitat Jebusaeus: subjugari potest, sed non exterminari. Serm. 57 in Cant., num. 10.
Parum est semel putasse; saepe putandum est, imo semper. Ibid. Nam. vitia idemtidem repullulant.
Non potest virtus cum vitiis pariter crescere; putetur cupiditas, ut virtus roboretur. Ibid.
Tolle superflua, et salubria surgunt. Utilitati accedit, quidquid cupiditati demis. Ibid.
1198DPastor doctus, sed non bonus, non tam uberi doctrina nutrit, quam sterili vita nocet. Serm. 76 in Cant., num. 10.
Minus quandoque nocet potita votis ambitio, quam frustrata. Epist. 126: Nam ad violenta media convertitur.
1570 Ad audiendum, legendumve amoris carmen 1199Afrustra qui non amat accedit. Serm. 79 in Cant., n. 1.
Non potest capere ignitum eloquium frigidum pectus. Ibid. Sicut Graece loquentem non intelligit qui Graecum non novit.
Fama non valet vindicare virtuti, quod esse vitium convincit conscientia. Serm. 71 in Cant., n. 2.
Virtus est contenta candore conscientiae, etsi non sequatur odor famae. Ibid.
Multa quae respuis otiosus, post laborem sumes cum desiderio. Epist. 1, n. 11. Nam optimum cibi condimentum fames.
Hostis audacius insistit a tergo, quam resistat in faciem. Ibid., n. 12.
1199BFacere malum, quolibet etiam jubente, non obedientia, sed inobedientia est. Epist. 7. n. 3. Nempe erga Deum.
Quod quisque prae caeteris colit, id sibi Deum constituisse probatur. Tract. de contempt. mund. ad cler., cap. 5, num. 17.
Multi non tanta alacritate currerent ad honores, si esse sentirent et onera. Tract. de off. episc., cap. 7.
Utinam relinquant nobis moderni Noe, unde a nobis possint operiri. Ibid., n. 19, cap. 8. Adeo jam palam et sine pudore peccatur.
In alto positum, non altum sapere, difficile. Ibid.
Si altiorem quam meliorem esse delectet, non praemium, sed praecipitium exspecta. Epist. 27 ad 1199CArdut.
Stultum, ibi thesaurum recondere, unde non valeas resumere, cum volueris. Tract. de off. episc., cap. 5.
Qualis sit cujusque fides, tribulatio probat. Ibid., c. 4.
Qui ad sui mensuram proximum jubetur diligere, prius seipsum diligere norit. Ibid., cap. 4, n. 13.
Bonam reddunt conscientiam poenitere de malis, et abstinere a malis. Ibid., cap. 4.
Eodem utuntur medici ferro secandis regibus, quo et popularibus hominibus. Ibid., cap. 2.
Boni pastoris est non quaerere quae sua sunt, sed impendere. IV, De consid., cap. 2.
Dispensatio sine necessitate et utilitate, non fidelis 1199Ddispensatio, sed crudelis dissipatio est. III, De consid., cap. 4.
Cum omnes te habeant, esto etiam tu unus ex habentibus. Lib. I De consid., cap. 5. n. 6.
Amans quandoque videtur amens, sed ei qui non amat. Praefat. in lib. De consid.
Modus diligendi Deum, est diligere sine modo. Tract. de dilig. Deo, cap. 1 et 6.
Non probo multa scientem, si sciendi modum nescierit. Serm. 36 in Cant., n. 3.
Sunt qui scire volunt tantum ut sciant; et curiositas est.
Sunt qui scire volunt ut sciantur ipsi; et vanitas est.
1200ASunt qui scire volunt, ut scientiam vendant; et turpis quaestus est.
Sunt qui scire volunt, ut aedificentur; et prudentia est. Serm. 36 in Cant., n. 3.
Sumenti cibum, et non digerenti, perniciosum est ei. Ibid., n. 4.
Sine lumine discretionis incurrit qui currit. Serm. in Circumcis.
Non potest non esse bonus, qui placet bonis, vel displicet malis. Epist. 148.
Non est tutum vicino serpente somnum capere. Ep. 241.
Habet vero amicitia nonnunquam objurgationem, adulationem nunquam. Epist. 242.
Melius est, ut pereat unus quam unitas. Epist. 1200B102. Ejiciendus qui turbat concordiam.
1571 Sola causa, qua non liceat obedire parentibus, Deus est. Epist. 111.
Gustato spiritu, necesse est desipere carnem. Ibid.
Non plus satiatur cor hominis auro, quam corpus aura. De conv. ad cler.
Argumentum superbiae, privatio est gratiae. Serm. 54 in Cant.
Praesto est oculus, cui omnia patent, etsi non patet ipse. Serm. 55 in Cant.
Bonus nunquam, nisi simulatione boni, deceptus est. Serm. 66 in Cant.
Haeretici capiantur non armis, sed argumentis. Serm. 64 in Cant. --Vid. notas, ibid.
Jucunda homini lux, sed magis emergenti de tenebris. 1200CSerm. 68 in Cant.
Eruditio absque dilectione inflat, dilectio absque eruditione errat. Serm. 69 in Cant.
Dies palam facit, quod nox abscondit. Serm. 75 in Cant.
Melius est ut scandalum oriatur, quam veritas relinquatur. Epist. 78.
Qui se sibi magistrum constituit, stulto discipulum subdit. Epist. 87.
In similibus factis causa dissimilis simile recusat judicium. Epist. 84.
Nil tam inglorium, quam gloriae cupidum deprehendi. Epist. 106.
Speranti grandia, modica minus grata venire solent. Epist. 153.
1200DCurrentem non apprehendit, qui et ipse non currit. Epist. 254, n. 4.
Nolle proficere, est deficere. Ibid.
Nemo invitus bene facit, etsi bonum est quod facit. Epist. 258.
Magnus, qui incidens in adversa, non excidit a sapientia. II. De consid., cap. 12.
Canis fenum, quod non comedit, defendit. Epist. 311, num. 1.
Si sapis, concham te exhibebis, non canalem. Serm. 18 in Cant., num. 3, id est, Non prius effundes, quam ipsemet abundes.
Pastores a mercenariis persecutio discernit. De conv. ad cler., cap. 22.
1201AGrata ignominia crucis ei, qui Crucifixo ingratus non est. Serm. 25 in Cant., n. 8.
Cum femina semper esse, et non peccare cum femina, plus est quam mortuum suscitare. Serm. 65 in Cant., n. 4.
Familiaris dominus fatuum nutrit servum. Serm. cont. vit. ingrat.
Divinae clementiae est denegare ingratis quae postulant. Ibid. Nempe ne majoris ingratitudinis rei fiant.
Suaviter natat, cujus alter sustinet mentum. Serm. 12 in Cant., num. 8.
Onerat nos Deus, cum exonerat; onerat beneficio, cum exonerat peccato. Serm. 15 in psal.: Qui habitat, num. 1.
1201BContendamus placere omnibus per omnia, sed ei maxime qui est maximus super omnia. Ibid., n. 4.
Inanis excusatio de humana obedientia, ubi in Deum convincitur facta transgressio. Epist. 7, n. 8.
Quis credat parieti, si se dicat parturire radium, quem suscepit per fenestram. Serm. 3 in Cant., n. 5.
Non est laus calami laudabilis pictura, sive scriptura. Ibid., n. 6, Serm. 18 de div.
Sapiens est, cui quaeque res sapiunt, prout sunt.
Nullus tam gravis pruritus oculi, quam invidia est. Serm. 5 de verb. Isa., n. 10.
In terra orimur, in terra morimur, revertentes in eam unde sumus assumpti. Serm. de S. Mart., n. 1.
Res pauperum non pauperibus dare, par sacrilegio crimen esse dignoscitur. Tract. de cont. mun. ad 1201Ccler., n. 21.
Altiorem sortitus es locum, sed non tutiorem. Epist. 237.
Sicut non omne quod libet licet, sic non omne quod licet expedit. Epist. 25.
Cujus vita despicitur restat ut et praedicatio contemnatur. Serm. 1, Pasch., n. 10.
1572 Non satis cecidisse piget, hominem, qui adhuc manet in lubrico. Serm. 1 in Pasch., n. 16.
Indicium verae compunctionis est, subtractio occasionis. Ibid.
Perniciosa paupertas, penuria meritorum; praesumptio autem, fallaces divitiae. Serm. 68 in Cant., n. 6.
Ignorantia non potest excusare eum, qui se magistrum 1201Dinfantium profitetur. Tract. de cont. mun. ad cler., cap. 5, n. 15.
Indignus lacte et lana convincitur, qui non pascit oves. Ibid., 20.
Vae tibi, clerice! mors in ollis earnium, mors in deliciis. Ibid., n. 20. Nam peccata populi comedis.
Vae, qui viventes in carne Deo placere non possunt, et placare praesumunt. De conv. ad cler.
Zelus absque scientia dum prodesse festinat, invenitur obesse. Ibid., n. 38.
Animam Dei capacem, quidquid Deo minus est, non implebit. De cont. mun., n. 33.
Saliens antequam videat, casurus antequam debeat. Ibid., 26.
1202AAeger sese non sentiens periculosius laborat. I, De cons., c. 1.
Homo si laborem refugit, non facit ad quod natus est. De contemp. ad cler., n. 29.
Sapientibus contingit, in rebus dubiis plus alieno se quam proprio credere judicio. Epist. 82, n. 1.
Libenter carebo quantolibet spirituali quaestu, qui non possit acquiri nisi cum scandalo. Epist. 82.
Pulcher et salubris ordo, ut onus quod portandum imponis, tu portes prior. Epist. 221, n. 3.
Vocis virtus est opus, sed et operi, et voci gratiam efficaciamque promeretur oratio. Ibid.
Plus nocet falsus Catholicus, quam verus haereticus. Serm. 65 in Cant., n. 4.
Non inutilis commutatio, pro eo, qui super omnia 1202Best, omnia reliquisse. Tract. de cont. mun. ad cler., c. 1.
Plus concupiscentia mundi, quam substantia nocet. Ibid.
Fugiendarum causa divitiarum est, quod aut vix, aut nunquam sine amore valeant possideri. Ibid.
Facile cor humanum omnibus quae frequentat adhaeret. Ibid.
Qui relinquere universa disponit, se quoque inter relinquenda numerare meminerit. Ibid., n. 2.
Verus amor habet praemium, sed id quod amatur. Tract. de dilig. Deo, n. 17.
Si quis de populo deviat, solus perit; principis error multos involvit. Epist. 117.
Verum gaudium est, quod non de creatura, sed 1202CCreatore concipitur. Epist. 114.
Vitiosus conscientias vitiosorum non refugit. I, De consid., cap. 10.
Ubi omnes sordent, unius fetor non sentitur. Ibid.
Meditantibus honores blandiuntur, pensantibus onera formidini sunt. Tract. de off. et mor. episc., cap. 7.
Vera charitas vacua mercede non est, nec tamen mercenaria est. Tract. de dilig. Deo, n. 17.
Bonum servat castellum, qui custodit corpus suum. Serm. 2 de Assumpt., num 2. Proverb. vulgare.
Sola miseria caret invidia. Serm 5 de verb. Isa.
Maledictus qui partem suam facit deteriorem. 1202DLib. I De consid. cap. 5, et serm. de septem panib.
Seductori dat manum, qui dare dissimulat praeceptori. Serm. 77 in Cant.
Qui absque custode dimittit oves in pascua, pastor est non ovium, sed luporum. Ibid., num. 6.
Pauperum vita in plateis divitum seminatur. IV, De cons., cap. 2.
Ambitio ambientium crux, omnes torquens omnibus placet. III, De consid., cap. 1.
Nugae in ore saecularis, nugae; in ore sacerdotis blasphemiae. Lib. II, De consid., cap. 15.
Vanum cor vanitatis notam ingerit corpori. Apol. ad Guil., cap. 9.
Mollia indumenta animi mollitiem indicant. Ibid.
1203AFulget Ecclesia in parietibus, et in pauperibus alget. Apol. ad Guil., cap. 11.
1573 De sumptibus egenorum servitur oculis divitum. Ibid.
Lupi dentes plus timeo, quam virgam pastoris. Tract. de vita et off. episc., n. 35.
Hippocrates docet animas salvas facere in hoc mundo, Christus perdere. Serm. 35 in Cant.
Voluptas gutturis, quae tanti hodie aestimatur, vix duorum obtinet latitudinem digitorum. De conv. ad cler., n. 13.
Divitiarum amor insatiabilis longe amplius torquet desiderio, quam refrigeret usu. Ibid., 14.
Divitiarum usus aliis fere; divitibus solum nomen et sollicitudo cedit. Ibid.
1203BDaemon soli perseverantiae potissimum insidiatur, quam solam virtutum novit coronari. Epist. 24.
Utilis semper custodia oris, quae tamen affabilitatis gratiam non excludat. IV, De consid., cap. 6, n. 23.
Ubique frenanda lingua praeceps, maxime autem in convivio. Ibid.
Ille convenientior babitus, si actu quidem severus sis, vultu serenus, verbo serius. Ibid.
Nil scalis opus tenenti jam solium. V, De consid., n. 1.
Detrahere, aut detrahentem audire, quid horum damnabilius sit, non facile dixerim. II, De consid., n. 22.
Deliberans providentia suspendit judicium. Serm. 1203Cde S. Magdal., n. 1, nunc tomo V.
Religiosa tristitia, aut alienum luget peccatum, aut proprium. Ibid., n. 2.
1204AQuanti te fecit Deus, ex his, quae pro te factus est, agnosce. Serm. 1 de Epiph.
1574 Extremae dementiae est, quod ad obscena inverecundi sumus, et poenitentiam erubescimus: male proni in vulnera, in remedia verecundi. Serm. in Circumc.
Conservandae humilitatis gratia, sic divina solet ordinare pietas, ut quo quis plus proficit, eo minus se reputet profecisse. Serm. 15 de div., n. 4.
Placet utrumque Deo, et peccator compunctus, et justus devotus; displicet vero tam ingratus justus, quam peccator securus. Serm. de div., 4.
Nescit sanus, quid sentiat aeger; aut plenus, quid patiatur jejunus. Tract. de grad. hum., n. 6.
Gloriosa res humilitas, qua ipsa quoque superbia 1204Bpalliare se appetit, ne vilescat. Ibid., n. 47.
Infelix victoria, qua superans hominem, succumbis vitio. Exhor. ad mil., n. 2.
In circuitu impii ambulant; naturaliter appetentes unde finiant appetitum, et insipienter respuentes, unde appropinquent fini. De dilig. Deo, n. 19.
Deum amans anima aliud praeter Deum sui amoris praemium non requirit; aut si aliud requirit, illud, non Deum diligit. Ibid., n. 17.
Naturali desiderio summum quivis appetit bonum. Vis pervenire? incipe transilire. Tract. de cont. mun. ad cler., n. 33. Nam si impliceris infimis, non pervenies.
Anfractuosa via est, et inambulabilis; facilius pervenies spretis omnibus, quam adeptis. Ibid., 33.
1204CMisera, et extremae plena dementiae commutatio, humanum declinare laborem, et cum diabolo stridorem eligere sempiternum. Ibid., 27.
Flowers, or Sentences, from St. Bernard
1197B1569 Chastity is in peril amid delights, humility amid riches, piety amid business, truth amid much speaking, charity in this wicked world. De convers. ad cler., num. 37
Nothing is more precious than time; but, alas, nothing today is reckoned cheaper. Tr. de cont. mun. ad cler., n. 55
The days of salvation pass, and no one thinks of it again; no one pleads that moments which will not return have perished for him. Ibid.
Nothing is so hard that it does not yield to something harder. IV, De consid., c. 3. Hence habit is conquered by habit.
Charge to yourself whatever you suffer from him who can do nothing without you. IV De cons. n. 9.
The scorpion has nothing in its face for you to dread, but it stings from the tail. Ibid.
1197CWhat good is it to be wise, if you have not been wise for yourself? II, De consid. 2.
All things are lacking to him who thinks that nothing is lacking to him. Lib. II, De consid. cap. 7.
An ape on the roof — a foolish king sitting on the throne. Ibid.
Keep the middle, if you do not wish to lose measure. II, De consid. cap. 10.
Prosperity is to the incautious what fire is to wax, and the sun's ray to snow. II, De consid. cap. 12.
It is no great thing to be humble in abasement; humility that is honored is a rare virtue. Hom. 4 sup. miss.
There is no truer misery than false gladness. De lib. arb., n. 14.
We are plainly convicted of willing what would not happen if we did not will it. 1197DIbid.
A mind poured out abroad does not feel its inward losses. De conv. ad. cler., cap. 4, n. 5.
To flee persecution is not the fault of the one fleeing, but of the one persecuting. Epist. 1.
The will is held for the deed, where necessity shuts out the deed. Tract. ad Hugon., n. 9.
1198BNo one deserves anger more than an enemy feigning to be a friend. De conv. n. 33.
There is no reason for those to fear thieves who lay up treasure for themselves in heaven. De conv. ad cler., n. 41.
He does not please who is not himself pleasing. Ibid., 33.
The mother of the insolence of clerics is the negligence of bishops. Epist. 152.
One ought to humor one's friends, but not to one's own death. Epist. 215.
If the water of a river begins to stand still, it rots. Serm. 1 de Quadrag.
All things that are in the world have an end; but their end will not be an end. Serm. 9 in Cant.
You will give to your voice the voice of power, if you have first persuaded yourself of what you urge. Serm. 6 in Cant., n. 3.
1198CI gladly hear the voice of that teacher who stirs not applause for himself, but lamentation in me. Ibid.
The voice of the turtledove does not sound sweetly, but it signifies sweet things. Namely, love of its mate. Ibid.
Will you or will you not, the Jebusite dwells within your borders: he can be subjugated, but not exterminated. Serm. 57 in Cant., num. 10.
It is little to have pruned once; one must prune often — indeed, always. Ibid. For the vices idemtidem sprout.
Virtue cannot grow together with the vices; let cupidity be pruned, that virtue may be strengthened. Ibid.
Take away what is superfluous, and wholesome things rise up. Whatever you take from cupidity accrues to usefulness. Ibid.
1198DA shepherd who is learned but not good does not so much nourish by his rich teaching as harm by his barren life. Serm. 76 in Cant., num. 10.
Ambition that has obtained its wishes does sometimes less harm than ambition frustrated. Epist. 126: For it turns to violent means.
1570 To hearing or reading the song of love 1199Ahe comes in vain who does not love. Serm. 79 in Cant., n. 1.
A cold breast cannot take in fiery speech. Ibid. Just as one who does not know Greek does not understand a man speaking Greek.
Reputation cannot claim for virtue what conscience convicts of being vice. Serm. 71 in Cant., n. 2.
Virtue is content with the brightness of conscience, even if the fragrance of reputation does not follow. Ibid.
Many things which you spit out when idle, you will take up with longing after labor. Epist. 1, n. 11. For hunger is the best seasoning of food.
The enemy presses more boldly from behind than he withstands you to the face. Ibid., n. 12.
1199BTo do evil, even at anyone's command, is not obedience but disobedience. Epist. 7. n. 3. Namely, toward God.
Whatever each man worships above the rest, he is shown to have set up as his God. Tract. de contempt. mund. ad cler., cap. 5, num. 17.
Many would not run to honors with such eagerness, if they felt that they are also burdens. Tract. de off. episc., cap. 7.
Would that the Noahs of our day might leave us something whereby they might be covered by us. Ibid., n. 19, cap. 8. So openly and shamelessly is sin now committed.
For one set on high, not to be high-minded is difficult. Ibid.
If it delights you to be higher rather than better, expect not a reward but a headlong fall. Epist. 27 ad 1199CArdut.
It is foolish to store up treasure in a place from which you cannot take it back when you wish. Tract. de off. episc., cap. 5.
Tribulation proves what each man's faith is. Ibid., c. 4.
He who is commanded to love his neighbor by his own measure should know first how to love himself. Ibid., cap. 4, n. 13.
To repent of evils, and to abstain from evils, makes the conscience good. Ibid., cap. 4.
Physicians use the same knife for cutting kings as for common men. Ibid., cap. 2.
It belongs to the good shepherd not to seek his own, but to spend himself. IV, De consid., cap. 2.
Stewardship without necessity and usefulness is not faithful 1199Dstewardship, but cruel squandering. III, De consid., cap. 4.
Since all men have you, be also yourself one of those who have you. Lib. I De consid., cap. 5. n. 6.
A lover sometimes seems out of his mind — but only to one who does not love. Praefat. in lib. De consid.
The measure of loving God is to love without measure. Tract. de dilig. Deo, cap. 1 et 6.
I do not approve a man who knows many things, if he has not known the measure of knowing. Serm. 36 in Cant., n. 3.
There are those who wish to know only that they may know; and this is curiosity.
There are those who wish to know that they themselves may be known; and this is vanity.
1200AThere are those who wish to know that they may sell their knowledge; and this is shameful gain.
There are those who wish to know that they may be built up; and this is prudence. Serm. 36 in Cant., n. 3.
For one who takes food and does not digest it, it is ruinous to him. Ibid., n. 4.
Without the light of discretion, he who runs runs headlong. Serm. in Circumcis.
He cannot but be good who pleases the good, or displeases the wicked. Epist. 148.
It is not safe to take sleep with a serpent nearby. Ep. 241.
Friendship indeed has its rebuke now and then, but flattery never. Epist. 242.
It is better that one perish than unity. Epist. 1200B102. He who troubles concord is to be cast out.
1571 The only cause for which it is not lawful to obey parents is God. Epist. 111.
Once the spirit has been tasted, the flesh must lose its savor. Ibid.
The heart of man is no more sated with gold than the body with air. De conv. ad cler.
The proof of pride is the withdrawal of grace. Serm. 54 in Cant.
There is an eye at hand to which all things lie open, though it does not itself lie open. Serm. 55 in Cant.
A good man is never deceived except by the appearance of good. Serm. 66 in Cant.
Let heretics be caught not by arms, but by arguments. Serm. 64 in Cant. --See the notes, ibid.
Light is pleasant to a man, but more so to one emerging from darkness. 1200CSerm. 68 in Cant.
Learning without love puffs up; love without learning goes astray. Serm. 69 in Cant.
The day makes plain what the night hides. Serm. 75 in Cant.
It is better that scandal arise than that truth be abandoned. Epist. 78.
He who sets himself up as his own master subjects himself as a disciple to a fool. Epist. 87.
In like deeds, an unlike cause refuses a like judgment. Epist. 84.
Nothing is so inglorious as to be caught being greedy for glory. Epist. 106.
To one hoping for great things, moderate things are wont to come as less welcome. Epist. 153.
1200DHe does not overtake the runner who does not himself run also. Epist. 254, n. 4.
To be unwilling to advance is to fall back. Ibid.
No one does well unwillingly, even if what he does is good. Epist. 258.
Great is he who, falling into adversity, does not fall away from wisdom. II. De consid., cap. 12.
The dog guards the hay which he does not eat. Epist. 311, num. 1.
If you are wise, you will show yourself a basin, not a channel. Serm. 18 in Cant., num. 3, that is, You will not pour out before you yourself abound.
Persecution distinguishes shepherds from hirelings. De conv. ad cler., cap. 22.
1201AThe ignominy of the cross is welcome to him who is not unthankful to the Crucified. Serm. 25 in Cant., n. 8.
To be always with a woman, and not to sin with the woman, is more than to raise the dead. Serm. 65 in Cant., n. 4.
A familiar master rears a foolish servant. Serm. cont. vit. ingrat.
It belongs to the divine clemency to deny the ungrateful what they ask. Ibid. Namely, lest they become guilty of greater ingratitude.
He swims pleasantly whose chin another holds up. Serm. 12 in Cant., num. 8.
God loads us when he unloads us; he loads us with a benefit when he unloads us of sin. Serm. 15 in psal.: Qui habitat, num. 1.
1201BLet us strive to please all men in all things, but most of all him who is greatest above all things. Ibid., n. 4.
Empty is the excuse of human obedience, where transgression against God is proved to have been committed. Epist. 7, n. 8.
Who would believe a wall, if it said that it was giving birth to the ray which it received through the window? Serm. 3 in Cant., n. 5.
A praiseworthy painting, or writing, is not the praise of the pen. Ibid., n. 6, Serm. 18 de div.
He is wise to whom each thing tastes as it is.
No itching of the eye is so grievous as envy is. Serm. 5 de verb. Isa., n. 10.
In earth we are born, in earth we die, returning into that from which we were taken. Serm. de S. Mart., n. 1.
To give the goods of the poor to those who are not poor is judged a crime equal to sacrilege. Tract. de cont. mun. ad 1201Ccler., n. 21.
You have obtained a higher place, but not a safer one. Epist. 237.
As not everything that pleases is lawful, so not everything that is lawful is expedient. Epist. 25.
When a man's life is despised, it remains that his preaching too be held in contempt. Serm. 1, Pasch., n. 10.
1572 It does not sufficiently grieve a man to have fallen, while he still stands on slippery ground. Serm. 1 in Pasch., n. 16.
The sign of true compunction is the withdrawal of the occasion. Ibid.
Ruinous poverty is a scarcity of merits; but presumption is deceitful riches. Serm. 68 in Cant., n. 6.
Ignorance cannot excuse the man who professes himself a master 1201Dof little children. Tract. de cont. mun. ad cler., cap. 5, n. 15.
He is convicted of being unworthy of the milk and the wool who does not feed the sheep. Ibid., 20.
Woe to you, cleric! death is in the pots earnium, death is in delights. Ibid., n. 20. For you eat the sins of the people.
Woe to those who, living in the flesh, cannot please God, and yet presume to appease him. De conv. ad cler.
Zeal without knowledge, while it hastens to profit, is found to harm. Ibid., n. 38.
Whatever is less than God will not fill a soul capable of God. De cont. mun., n. 33.
He who leaps before he sees will fall before he ought. Ibid., 26.
1202AA sick man who does not feel himself sick suffers more dangerously. I, De cons., c. 1.
If a man flees labor, he does not do that for which he was born. De contemp. ad cler., n. 29.
It happens to wise men that in doubtful matters they trust another's judgment more than their own. Epist. 82, n. 1.
Gladly will I go without any spiritual gain, however great, which cannot be acquired except with scandal. Epist. 82.
It is a fair and wholesome order that you should first carry yourself the burden which you lay on another to carry. Epist. 221, n. 3.
The power of the voice is the deed; but prayer earns grace and effectiveness both for the deed and for the voice. Ibid.
A false Catholic does more harm than a true heretic. Serm. 65 in Cant., n. 4.
It is no unprofitable exchange to have left all things for the sake of him who is 1202Babove all things. Tract. de cont. mun. ad cler., c. 1.
The coveting of the world does more harm than its substance. Ibid.
The reason for fleeing riches is that they can scarcely, or never, be possessed without love of them. Ibid.
The human heart easily clings to everything it frequents. Ibid.
He who purposes to leave all things should remember to number himself also among the things to be left. Ibid., n. 2.
True love has its reward — but that reward is the thing loved. Tract. de dilig. Deo, n. 17.
If one of the people goes astray, he perishes alone; the error of a prince involves many. Epist. 117.
True joy is that which is conceived not from the creature, but 1202Cfrom the Creator. Epist. 114.
The vicious man does not shun the consciences of the vicious. I, De consid., cap. 10.
Where all are filthy, the stench of one is not noticed. Ibid.
To those who dwell on them, honors are alluring; to those who weigh them, they are a thing of dread. Tract. de off. et mor. episc., cap. 7.
True charity is not empty of reward, and yet it is not mercenary. Tract. de dilig. Deo, n. 17.
He keeps a good stronghold who guards his own body. Serm. 2 de Assumpt., num 2. A common proverb.
Misery alone is free from envy. Serm 5 de verb. Isa.
Cursed is he who makes his own portion worse. 1202DLib. I De consid. cap. 5, et serm. de septem panib.
He gives his hand to the seducer who makes a pretense of giving it to his teacher. Serm. 77 in Cant.
He who lets the sheep go into the pastures without a keeper is a shepherd not of sheep but of wolves. Ibid., num. 6.
The life of the poor is sown in the streets of the rich. IV, De cons., cap. 2.
Ambition, the cross of the ambitious, tormenting all, pleases all. III, De consid., cap. 1.
Trifles in the mouth of a layman are trifles; in the mouth of a priest they are blasphemies. Lib. II, De consid., cap. 15.
A vain heart forces the mark of vanity upon the body. Apol. ad Guil., cap. 9.
Soft garments indicate softness of mind. Ibid.
1203AThe Church shines in her walls, and goes cold in her poor. Apol. ad Guil., cap. 11.
1573 At the expense of the needy, the eyes of the rich are served. Ibid.
I fear the teeth of the wolf more than the rod of the shepherd. Tract. de vita et off. episc., n. 35.
Hippocrates teaches men to save their souls in this world; Christ, to lose them. Serm. 35 in Cant.
The pleasure of the throat, which today is reckoned at so high a price, scarcely takes up the breadth of two fingers. De conv. ad cler., n. 13.
The insatiable love of riches torments far more by desire than it cools by use. Ibid., 14.
The use of riches falls to others, generally; to the rich falls only the name and the anxiety. Ibid.
1203BThe demon lies in wait chiefly for perseverance alone, which alone of the virtues he knows to be crowned. Epist. 24.
A guard upon the mouth is always useful — provided it does not shut out the grace of affability. IV, De consid., cap. 6, n. 23.
The headlong tongue is to be bridled everywhere, but most of all at a banquet. Ibid.
That babitus is more fitting, if you are severe indeed in act, serene in countenance, and grave in word. Ibid.
There is no need of ladders for one who already holds the throne. V, De consid., n. 1.
To disparage, or to listen to one disparaging — which of these is the more damnable, I could not easily say. II, De consid., n. 22.
Deliberating foresight holds judgment in suspense. Serm. 1203Cde S. Magdal., n. 1, now in volume V.
Religious sorrow mourns either another's sin or its own. Ibid., n. 2.
1204ALearn from those things which he was made for you, how highly God has valued you. Serm. 1 de Epiph.
1574 It is the utmost madness that we are unashamed toward obscene things, and blush at penitence: wrongly prone to wounds, and bashful toward remedies. Serm. in Circumc.
For the sake of preserving humility, the divine mercy is wont so to order things that the more a man advances, the less he reckons himself to have advanced. Serm. 15 de div., n. 4.
Both are pleasing to God: the sinner stricken with compunction, and the just man devout; but the ungrateful just man is as displeasing as the sinner untroubled. Serm. de div., 4.
The healthy man does not know what the sick man feels, nor the full man what the fasting man suffers. Tract. de grad. hum., n. 6.
Humility is a glorious thing — with which pride itself also 1204Bseeks to cloak itself, that it may not become cheap. Ibid., n. 47.
Unhappy is that victory by which, overcoming a man, you succumb to a vice. Exhor. ad mil., n. 2.
The impious walk round about, naturally seeking that by which they may end their appetite, and foolishly spurning that by which they might draw near to the end. De dilig. Deo, n. 19.
The soul that loves God seeks no reward of its love other than God; or if it seeks something else, it loves that, not God. Ibid., n. 17.
By natural desire everyone seeks the highest good. Do you wish to arrive? Begin to leap across. Tract. de cont. mun. ad cler., n. 33. For if you are entangled in the lowest things, you will not arrive.
The way is winding, and cannot be walked; you will arrive more easily by despising all things than by obtaining them. Ibid., 33.
1204CA wretched exchange, and full of the utmost madness: to shun human labor, and to choose everlasting gnashing with the devil. Ibid., 27.