§4Hinc diabolus inter initia statim mundi et perit primus et perdidit.
Hence the devil, right at the beginning of the world, both perished first himself and destroyed [others].
ille angelica maiestate subnixus, ille Deo acceptus et carus postquam hominem ad imaginem Dei factum conspexit, in zelum maliuolo liuore prorupit, non prius alterum deiciens instinctu zeli quam ipse zelo ante deiectus, captiuus ante quam capiens, perditus ante quam perdens, dum stimulante liuore homini gratiam datae immortalitatis eripit, ipse quoque id quod prius fuerat amisit.
He, supported by angelic majesty, he, accepted and beloved by God, after he beheld man made in the image of God, broke out into jealousy with malevolent envy, not casting down another by the impulse of jealousy before he himself was first cast down by jealousy, a captive before capturing, ruined before ruining, while, with envy stimulating him, he snatched from man the grace of given immortality, he himself also lost what he had previously been.
quale malum est, fratres dilectissimi, quo angelus cecidit, quo circumueniri et subuerti alta illa et praeclara sublimitas potuit, quo deceptus est ipse qui decepit.
What kind of evil is this, beloved brethren, by which an angel fell, by which that lofty and illustrious sublimity could be circumvented and subverted, by which he himself was deceived who deceived!
exinde inuidia grassatur in terris, dum liuore periturus magistro perditionis obsequitur, dum diabolum qui zelat imitatur, sicut scriptum est: inuidia autem diaboli mors introiuit in orbem terrarum. imitantur ergo illum qui sunt ex parte eius.
Thereafter envy rages on earth, while he who is to perish through envy obeys the master of perdition, while he imitates the devil who is jealous, as it is written: 'But by the envy of the devil, death entered into the world.' Therefore, they imitate him who are on his side.
§5Hinc denique nouae fraternitatis prima odia, hinc parricidia nefanda coeperunt, dum Abel iustum Cain zelat iniustus, dum bonum malus inuidia et liuore persequitur.
Hence finally the first hatreds of the new brotherhood, hence unspeakable fratricides began, while the unjust Cain envies the just Abel, while the evil persecutes the good with envy and jealousy.
tantum ualuit ad consummationem facinoris aemulationis furor, ut nec caritas fratris nec sceleris immanitas nec timor Dei nec poena delicti cogitaretur.
So much did the fury of rivalry avail to the consummation of the crime, that neither the love of a brother, nor the enormity of the crime, nor the fear of God, nor the punishment of the transgression was thought of.
iniuste oppressus est qui iustitiam primus ostenderat, odia perpessus est qui odisse non nouerat, occisus est impie qui moriens non repugnabat.
Unjustly was he oppressed who had first shown justice, hatred did he suffer who knew not how to hate, impiously was he slain who while dying did not resist.
et quod Esau fratri suo Iacob inimicus extitit zelus fuit: nam quia ille benedictionem patris acceperat, hic in odium persecutionis facibus liuoris exarsit.
And that Esau became an enemy to his brother Jacob was jealousy; for because the one had received the father's blessing, the other burned with the torches of envy into the hatred of persecution.
et quod Ioseph fratres sui uendiderunt, causa uendendi de aemulatione descendit: postquam id quod sibi in uisionibus prosperum fuerat ostensum simpliciter ut fratribus frater exposuit, in inuidiam maliuolus animus erupit.
And that Joseph's brothers sold him, the cause of selling descended from rivalry: after he, as a brother to his brothers, simply explained what had been shown to him as prosperous in visions, their malevolent mind broke out into envy.
Saul quoque rex ut Dauid odisset, ut persecutionibus saepe repetitis innocentem, misericordem, miti lenitate patientem necare cuperet, quid aliud quam zeli stimulus prouocauit? quia Goliath interfecto et ope ac dignatione diuina tanto hoste deleto populus admirans in laudes Dauid praedicationis suffragio prosiliit, Saul simultatis adque insectationis furias de liuore concepit.
What else than the stimulus of jealousy provoked King Saul to hate David, so that with frequently repeated persecutions he desired to kill the innocent, merciful, patient with mild gentleness man? Because when Goliath was killed, and by divine help and favor so great an enemy was destroyed, the admiring people broke forth into the praises of David with the suffrage of acclamation, Saul conceived the furies of animosity and persecution from envy.
et ne longum faciam singulos recensendo, pereuntis semel populi adtendamus interitum.
And lest I should make it long by reviewing them individually, let us attend to the destruction of a people perishing once for all.
Iudaei nonne inde perierunt, dum Christo malunt inuidere quam credere? obtrectantes magnalibus quae ille faciebat zelo excaecante decepti sunt nec ad diuina noscenda cordis oculos aperire potuerunt.
Did not the Jews perish thence, while they preferred to envy Christ rather than to believe in Him? Disparaging the great works which He was doing, they were deceived by blinding jealousy, nor could they open the eyes of their heart to know divine things.
§6Quae nunc considerantes, fratres dilectissimi, contra tantam mali perniciem uigilanter et fortiter dicata Deo pectora muniamus.
Considering which things now, beloved brethren, let us vigilantly and strongly fortify our hearts dedicated to God against so great a destruction of evil.
aliorum mors proficiat ad nostram salutem, inprudentium poena prouidentibus conferat sanitatem.
Let the death of others profit to our salvation; let the punishment of the imprudent confer health upon the provident.
non est autem quod aliquis existimet malum istud una specie contineri aut breuibu terminis et angusto fine concludi.
But there is no reason why anyone should think that this evil is contained in one form, or concluded within short limits and a narrow boundary.
late patet zeli multiplex et fecunda pernicies.
The manifold and fertile destruction of jealousy lies open wide.
radix est malorum omnium, fons cladium, seminarium delictorum, materia culparum.
It is the root of all evils, the source of disasters, the nursery of transgressions, the material of faults.
inde odium surgit, animositas inde procedit.
Thence hatred rises, thence animosity proceeds.
auaritiam zelus inflammat, dum quis suo non potest esse contentus uidens alterum ditiorem.
Jealousy inflames avarice, while one cannot be content with his own, seeing another richer.
ambitionem zelus excitat, dum cernit quis alium in honoribus auctiorem.
Jealousy excites ambition, while one perceives another greater in honors.
zelo excaecante sensus nostros adque in ditionem suam mentis arcana redigente Dei timor spernitur, magisterium Christi neglegitur, iudicii dies non prouidetur.
While jealousy blinds our senses and reduces the secrets of the mind into its own dominion, the fear of God is despised, the teaching of Christ is neglected, the day of judgment is not anticipated.
inflat superbia, exacerbat saeuitia, perfidia praeuaricatur, inpatientia concutit, furit discordia, ira feruescit, nec se iam potest cohibere uel regere qui factus est potestatis alienae.
Pride puffs up, cruelty exasperates, faithlessness prevaricates, impatience shakes, discord rages, anger boils, nor can he now restrain or govern himself who has become subject to another's power.
hinc dominicae pacis uinculum rumpitur, hinc caritas fraterna uiolatur, hinc adulteratur ueritas, unitas scinditur, ad haereses adque ad schismata prosilitur, dum obtrectatur sacerdotibus, dum episcopis inuidetur, dum quis aut queritur non se potius ordinatum aut dedignatur alterum ferre praepositum.
Hence the bond of the Lord's peace is broken, hence brotherly charity is violated, hence truth is adulterated, unity is cleft, there is a plunge into heresies and schisms, while priests are disparaged, while bishops are envied, while one either complains that he himself was not ordained rather, or disdains to bear another placed over him.
hinc recalcitrat, hinc rebellat de zelo superbus, de aemulatione peruersus, animositate et liuore non hominis sed honoris inimicus.
Hence he kicks back, hence he rebels, proud from jealousy, perverse from rivalry, by animosity and envy an enemy not of the man but of the honor.