Tractatus De Septem Vitiis Et Septem Donis Spiritus Sancti [Incertus]

TREATISE ON THE SEVEN VICES AND THE SEVEN GIFTS OF THE HOLY SPIRIT. What a vice is, and when it is a fault. How many there are, and the definition of each. There are seven principal vices, which infect rational nature and corrupt its integrity as if by a kind of leaven of admixture. A vice, moreover, is a corruption of a natural affection beyond order and beyond measure. This, when it is received through consent, is a sin; but to feel it alone without consent is a penalty and not a fault. Indeed, in the unregenerate, vice has no excuse at all, where even if consent does not follow, this alone is owed to damnation, that it is moved contrary to reason; on account of which the Apostle says, "Now there is nothing of damnation in those who are in Christ Jesus" (Rom. 8:4). The first vice is pride; the second, envy; the third, wrath; the fourth, acedia; the fifth, avarice; the sixth, gluttony; the seventh, lust. Pride is love of one's own excellence. Envy is spite at another's happiness. Wrath is an irrational disturbance of the mind. Acedia is disgust with an internal good. Avarice is an immoderate desire for possessing. Gluttony is an excessive appetite for eating. Lust is an immoderate desire for satisfying libido. These, then, are the seven vices, from which all corruption of the rational soul flows: for everything that corrupts integrity is a vice. But there is another integrity, etc.

EMENDATIONS AND VARIOUS READINGS ON THE SAME TREATISE. In the older Paris edition of Hugh of 1526, printed by Badius, volume 1, folio 206, column c, of the Allegories on Matthew, chapter 3, the corrupt reading "vera amor per concupiscentiam animas turpitudo est" is corrected by Vignier in his Supplement to "corruptus vero amor per concupiscentiam tollit sanitatem." For charity is a kind of beauty of the soul; more correctly, etc. In the same place, column c, chapter 4, "cætera vero obsequentia dIa." Read with Vignier, "subsequentia vitia." In the same place, column hi, after "simul vero omnia blasphemant," Vignier adds "Dominum"; and soon after it has "sumnum bonum," where Hugh has "bonum suum." Folio 207, column l, chapter 5, after "propter hoc Dei Filius," add "qui"; and soon after, "non rationabilis esse potuisset": read "rationabilis esse non potuisset." And a little later, "quod inordinatus est, vitium est"; for "quod inordinatum est, vitium esse.

Ibid. m, chapter 6, seven special antidotes, Vignier, spiritual; perhaps less well. Next, "quæ tamen I." perhaps read "legen.ium," "quæ tantum." Ibid. n, "ut sequatur largitio ejus quod voluntas requirit." Vignier, "ut subsequatur largitio, ut quod voluntate perdidit, voluntate requirat." Ibid. addendum, "Adveniat regnum tuum." Against wrath, the third petition is opposed; after the words, the second petition. Ibid. o, chapter 7, as a captatio benevolentiae: and below, "bofc uro" commendation of captatio benevolentiae. Vignier does not read the word "benevolentiae," which Hugh is accustomed to omit; as may be seen in the book *De Modo Orandi*, chapters 1 and 5. Ibid. for "a prælatis," correct to "appellans." Ibid.: "Illic namque quærenda sunt." In Vignier, "Illic namque quærenda est hæreditas." Ibid. v, "honorem Dei præponimus." In Vignier, "Itonorem tuum præponimus": and soon after, "tibi ei tua," where in Hugh it is "tibi et Deu" 208, t, chapter 8, "pusl, audi iterum," Vignier repeats the word "audi.

Ibid., "bonus ad tantum bonum." Vignier, "bonus ad summum" — [illegible]. Ibidem: "bonus dum, te de ignavia excusare" — correct. Ibid. z, ch. 9: there we subject ourselves through humility to a superior. Vignier, "subjicimus." 209, b, ch. 10, "orandum ut in caelo." Vignier, "orandum est," etc. Ibid. c, "ut in eis voluntas tua fiat, imitentur illos," etc., a tangled passage; in Vignier more tangled thus: "Ut in eis voluntas Dei fiat, et praecedant corde quo secuturi sunt et corpore, nec imitentur illos qui adhuc animo terrae inhaerent et terra sunt." It seems it should be corrected thus: "ut in eis voluntas Dei fiat, et praecedunt corde, sic imitentur illa qui adhuc," and the rest as in Vignier. Ibid., "aut potestate tua corrigentur." In Vignier, "constringemur." Ibid. c, ch. 11, "pasce habitatores." Vignier adds, "tuos." Ibid. f, "et nos amplius non colligimus nisi quanto uti." Better in Vignier, "et non amplius; non colligimus nisi quantum uti.

Ibid., without knowledge he exceeds. Perhaps it should be read, he approaches. Ibid. g, you have bread within; Vignierius omits, you have. Ibid., it is itself hungry. Vignierius, it is itself, etc. Ibid.: This is (Vignierius adds, day) today's when. Vignierius has, today in which: and soon, to the desire of the good is aroused; when the word, good, is missing in Hugh. 210, k, give to us today, give: it should be read with Vignierius, give to us today. Today give. Ibid. l, ch. 13, who so faithfully proposes the condition. Better Vignierius, who so confidently, etc. Ibid., we feel good (Vignierius adds, to be) mercy. Ibid. m, you supply the affection of virtue. It should be read with Vignierius, the effect. Ibid. n, we congratulate to ourselves. Vignierius, grateful with us. Perhaps, gratuitously with us. Ibid., our bowels (of your mercy, Vignierius omits) overflowing, (he adds, however, goodness) consider. Perhaps each of these words should be retained.

Ibid., to yield to your right. Vignierius, by right. Ibid. p, but that we punish them. Vignierius, that we do not punish them. Ibid. r, ch. 13, not so much a temptation as an oppression (is, Vignierius omits) if it prevails. He then adds, or if it does not prevail. Ibid. s, because of that which. Vignierius, through that which. Ibid. t, therefore the vice tempts (Vignierius adds, this). Ibid. y, ch. 14, nor can we be cast out. Vignierius, be torn out. Ibid., Behold (Vignierius adds, we) alone without you. Then with a period inserted, we have become, etc. Ibid., and it is not like the other evils. The word "is" is redundant. Ibid. y, x, by the persuasion of a pestilent affection (Vignierius, delight). Ibid. z, he could perhaps estimate. Vignierius, judge. Ibid., which can no longer be hidden. Vignierius, this now, etc. ON THE GIFTS OF THE HOLY SPIRIT. ON THAT PASSAGE OF LUKE: For if you, although you are evil, (Luke 11:13), etc. It is written: For if you, although you are evil, know good gifts; give to your children (Ibid.), how much more will your heavenly Father give the good spirit to those who ask him. Therefore the heavenly Father will give the spirit to his children who ask him. For those who are children seek nothing else: those who seek something else are hirelings, servants, not children. Those who seek silver, those who seek gold, those who seek transitory things, those who seek earthly things, seek the ministry of servitude, not the spirit of freedom. What is sought is given. If you seek bodily things, you receive no more than what you seek.

If you seek spiritual things, what you seek is given, and what you do not seek is added; spiritual things are given, bodily things are added. Seek first the kingdom of God, and all these things will be added to you (Matthew 6:55). Therefore, about to pray to the Father, etc. CORRECTIONS AND VARIOUS READINGS IN THE SAME TREATISE. The Badius edition of Paris, volume 1, folio 215, o, "vetentibus" — Vignierius adds, "he will give a good spirit, he will give his spirit." Then it continues, "he will give his spirit," etc. Ibid. p, "quia pius est." Perhaps the reading should be, "quia pater est." Ibid. q, between the words "corruptionem, elationem" and "sanitatem, humilitatem," Vignierius inserts, "id est." Ibid., "et spiritus sunt dona." Vignierius omits "dona." i. r, "ipse" (Vignierius: "est") "pietas." Ibid. s, "medicina propter te." Vignierius reads better, "pro e." Ibid., "poenam non habet." Vignierius: "pacem non habet." Less well. Ibid., "tu" (Vignierius: "autem") "ex eo quod contrarium," etc.

In the same place, t, because you were not looking back. Vignier, because you were not feeling. In the same place, u, at least in tribulation. In Vignier, in retribution: and soon after, you are affected; in place of, you are afflicted. In the same place, another thing is what you see. Vignier, another thing is that to which you see. In the same place, y, perhaps it should be read, not in this evil which it frees: evil, I say, not evil. WARNING CONCERNING THE FOLLOWING BOOK. The book On the Conflict of Vices and Virtues has been attributed to four most noble writers: first to Augustine in all editions of his works; then to Leo in his Paris edition of the year 1511; afterwards to Ambrose in the Roman edition of the year 1585, in which it is noted as written to Simplician; and finally to Isidore of Seville in the edition of the year 1599, published at Madrid, and in another at Paris procured by James Dubreul, a monk of our monastery of Saint-Germain, printed in that year. Breulius was deceived by Sigebert of Gembloux in his book On Illustrious Men, himself deceived by the false inscription of some old codices, which are said to bear the name of Isidore. Moreover, the manuscripts inspected by us assign it either to Ambrose, or to Augustine, or to Leo: and Gratian cites it under the name of Augustine in his Decretum, Part 2, Question 22, chapter "Nor by the crafty." We believe the author to be Ambrose, not indeed the aforementioned bishop of Milan, but Autpert, abbot of the monastery of Saint Vincent on the Volturno in Benevento, who also had the forename Ambrose.

The author of his Life, which exists in the third Benedictine century, part 2, around the year of Christ 778, testifies that a book on the Conflict of the Vices was composed by him. But the following book has much affinity with the work of Ambrose Autpert on the Apocalypse, and clearly savors of a man who is a follower of the monastic life, and who writes especially for monks, as where he says, chapter: "If, therefore, the pursuit of cupidity is so pernicious for secular men, how much more dangerous is it for those who, by their habit and way of life, have already ceased to be secular, who have devoted their entire life to the Lord?" And chapter: "If you deliver up intact all that your superior commits to you to be kept, and think that not even a little should be reserved," etc.; which last words, and many others concerning stability, chapter 14, concerning taciturnity, chapter 22, etc., seem to be borrowed from the precepts of St. Benedict. Nor do we add, to confirm the matter, that the Benedictine Rule is commended in explicit words at the end of the book; especially since the book, as published by Ambrose and Isidore, as well as in certain manuscripts and in the Erasmian edition, etc., lacks the last two chapters, and ends with these words of the chapter: "But you, man of God, attend with vigilant zeal to what I say," usually with the added clause, "with the help of him who lives and reigns for ever and ever. Amen." The book has been collated against the manuscripts of Germain, Corbie, Lérins, and Saint-Victor, etc.