§25Proinde sicut negandum non est etiam hoc esse donum dei, ita intellegendum est alia esse dei dona filiorum illius Hierusalem, quae sursum libera est mater nostra.
Therefore, just as it must not be denied that this also is the gift of God, so it must be understood that other are the gifts of God of the children of that Jerusalem which is above, free, our mother.
Haec sunt enim quodam modo hereditaria, in quibus sumus heredes dei, coheredes autem Christi; alia uero, quae possunt accipere etiam filii concubinarum, quibus iudaei carnales et schismatici uel haeretici conparantur.
For these are, in a certain way, hereditary, in which we are heirs of God, and joint-heirs with Christ; but other gifts are those which even the sons of concubines can receive, to whom carnal Jews, schismatics, or heretics are compared.
quamuis enim scriptum est: eice ancillam et filium eius; neque enim heres erit filius ancillae cum filio meo Isaac, et Abrahae dixit deus: in Isaac uocabitur tibi semen, quod sic est apostolus interpretatus, ut diceret: id est non qui filii carnis, hi filii dei, sed filii promissionis deputantur in semine, ut intellegeremus semen Abrahae secundum Isaac propter Christum ad dei filios pertinere, qui sunt corpus Christi et membra, id est ecclesia dei una, uera, germana, catholica, tenens piam fidem, non eam, quae per elationem uel timorem, sed eam, quae per dilectionem operatur: tamen etiam filios concubinarum quando a filio suo Isaac dimisit Abraham, nonnulla eis largitus est munera, ne relinquerentur omni modo inanes, non ut tenerentur heredes.
For although it is written: "Cast out the slave-woman and her son; for the son of the slave-woman shall not be heir with my son Isaac," and God said to Abraham: "In Isaac shall your seed be called," which the Apostle interpreted in this way, as to say: "That is, not they who are the children of the flesh, these are the children of God; but the children of promise are counted for the seed," so that we might understand that the seed of Abraham according to Isaac belongs, on account of Christ, to the children of God, who are the body and members of Christ, that is, the one, true, genuine, Catholic Church of God, holding the pious faith—not that which works through pride or fear, but that which works through love: nevertheless, when Abraham dismissed the sons of the concubines from his son Isaac, he bestowed some gifts upon them, lest they should be left in every way empty, yet not so that they should be held as heirs.
sic enim legimus: dedit autem Abraham omnem censum suum Isaac filio suo; et filiis concubinarum suarum dedit Abraham munera et dimisit eos ab Isaac filio suo. si ergo filii sumus liberae Hierusalem, alia dona exheredatorum, alia intellegamus heredum.
For so we read: "And Abraham gave all his estate to Isaac his son; and to the sons of his concubines Abraham gave gifts, and dismissed them from Isaac his son." If therefore we are children of the free Jerusalem, let us understand that some are the gifts of the disinherited, and others of the heirs.
hi enim heredes sunt, quibus dicitur: non enim accepistis spiritum seruitutis iterum in timorem, sed accepistis spiritum adoptionis filiorum, in quo clamamus: abba pater. XXVIII!. 26.
For these are the heirs to whom it is said: "For you have not received the spirit of bondage again to fear, but you have received the spirit of adoption of sons, in which we cry: Abba, Father." XXVIII!. 26.
Clamemus ergo spiritu caritatis et, donec ueniamus ad hereditatem, in qua semper maneamus, liberali amore simus, non seruili timore patientes; clamemus, quamdiu pauperes sumus, donec illa hereditate ditemur.
Let us cry therefore in the spirit of charity, and, until we come to the inheritance in which we may always remain, let us be enduring with liberal love, not with slavish fear; let us cry as long as we are poor, until we are enriched by that inheritance.
magna quippe inde pignora accepimus, quod ad nos ditandos pauper factus est Christus, quo in supernas diuitias exaltato missus est, qui sancta desideria nostris cordibus inspiraret spiritus sanctus.
For we have received indeed great pledges from thence, in that Christ became poor for our enrichment, who, being exalted into heavenly riches, the Holy Spirit was sent to inspire holy desires into our hearts.
horum pauperum adhuc credentium, nondum contemplantium, adhuc sperantium, nondum tenentium, adhuc desiderio suspirantium, nondum felicitate regnantium, adhuc esurientium et sitientium, nondum satiatorum: horum ergo pauperum patientia non peribit in aeternum, non quia et illic patientia erit, ubi quod toleretur non erit, sed non peribit\' dictum est, quia infructuosa non erit.
Of these poor who are still believing, not yet contemplating, still hoping, not yet holding, still sighing with desire, not yet reigning in happiness, still hungering and thirsting, not yet satisfied: therefore, the patience of these poor shall not perish forever—not because there also will be patience, where there will be nothing to tolerate, but it is said "it shall not perish" because it will not be fruitless.
fructum autem habebit aeternum, ideo non peribit in aeternum.
But it shall have eternal fruit, therefore it shall not perish forever.
quisquis enim laborat inaniter, cum eum spes fefellerit, propter quam laborabat, merito dicit: perdidi tantum laborem; quisquis uero ad sui laboris promissa peruenerit, gratulans dicit: non perdidi laborem meum. dicitur ergo labor non perisse, non quia manet perpetuus, sed quia non est inaniter fusus.
For whoever labors in vain, when hope has deceived him for which he was laboring, deservedly says: "I have lost so much labor"; but whoever has arrived at the promises of his labor, congratulating himself says: "I have not lost my labor." Labor therefore is said not to have perished, not because it remains perpetual, but because it has not been vainly spent.
sic et patientia pauperum Christi, sed ditandorum heredum Christi non peribit in aeternum, non quia et illic patienter ferre iubebimur, sed quia pro his quae hic patienter pertulimus, aeterna beatitudine perfruemur.
Thus also the patience of the poor of Christ, but of the heirs of Christ who are to be enriched, shall not perish forever; not because we shall be commanded there also to bear patiently, but because for those things which we have patiently endured here, we shall enjoy everlasting beatitude.
non dabit finem sempiternae felicitati, qui donat temporalem patientiam uoluntati, quia utrumque munus donatae donatum est caritati amen.
He will not put an end to everlasting happiness, who gives temporal patience to the will, because both gifts are bestowed upon the charity that has been given. Amen.