Ambrose: de Mysteriis

Tractatibus, quos ante de moribus Sanctus habuerat, subjecturum se mysteriorum expositionem spondet. Deinde cur ea non prius patefecerit, declarato, mysticam aggreditur apertionem, quam a Christo ipso olim celebratam demonstrat.

To the treatises which the Saint had previously delivered concerning morals, he promises to subjoin an exposition of the mysteries. Then, having explained why he had not revealed these earlier, he undertakes a mystical unveiling, which he demonstrates to have been once solemnized by Christ himself.

1. De moralibus quotidianum sermonem habuimus, cum vel Patriarcharum gesta, vel Proverbiorum legerentur praecepta; ut his informati atque instituti assuesceretis majorum ingredi vias, eorumque iter carpere, ac divinis obedire oraculis: quo renovati per baptismum, ejus vitae usum teneretis, quae ablutos deceret.

1. On moral matters we held a daily discourse, when either the deeds of the Patriarchs or the precepts of the Proverbs were being read; so that, informed and instructed by these, you might become accustomed to enter the ways of the ancestors, and to pursue their path, and to obey the divine oracles: wherefore, renewed through baptism, you might hold the practice of that life which would befit the washed.

2. Nunc de mysteriis dicere tempus admonet, atque ipsam sacramentorum rationem edere: quam ante baptismum si putassemus insinuandam nondum initiatis, prodidisse potius quam edidisse aestimaremur. Deinde quod inopinantibus melius se ipsa lux mysteriorum infuderit, quam si eam sermo aliquis praecucurrisset.

2. Now the time admonishes us to speak about the mysteries, and to set forth the very rationale of the sacraments: which, if we had thought should be insinuated before baptism to those not yet initiated, we would be judged to have betrayed rather than to have published. Then, because to the unexpecting the very light of the mysteries has infused itself better than if some discourse had anticipated it.

3. Aperite igitur aures, et bonum odorem vitae aeternae inhalatum vobis munere sacramentorum carpite: quod vobis significavimus, cum apertionis celebrantes mysterium diceremus: Epheta, quod est adaperire (Marc. VII, 34); ut venturus unusquisque ad gratiam quid interrogaretur, cognosceret: quid responderet, meminisse deberet.

3. Open, therefore, your ears, and seize the good odor of eternal life breathed into you by the gift of the sacraments: which we signified to you, when, celebrating the mystery of the opening, we said: Epheta, which is to open (Mark 7:34); so that each one coming to grace might know what he is asked: what he should answer, he ought to remember.

4. Hoc mysterium celebravit Christus in Evangelio (Ibid.), sicut legimus, cum mutum curaret et surdum. Sed ille os tetigit; quia et mutum curabat et virum: in altero, ut os ejus infusae sono vocis aperiret; in altero, quia tactus iste virum decebat, feminam non decebat.

4. Christ celebrated this mystery in the Gospel (Ibid.), as we read, when he was curing a mute and a deaf man. But he touched his mouth; because he was curing both a mute and a man: in the one, that he might open his mouth by the infusion of the sound of a voice; in the other, because this touch befitted a man, it did not befit a woman.

CAPUT II.

CHAPTER 2.

Quid initiandi Ecclesiam ingressi promiserint, quibusve coram testibus, et quamobrem se converterint ad orientem?

What the initiands, having entered the Church, have promised, and before which witnesses, and for what reason they have turned themselves toward the Orient?

5. Post haec reserata tibi sunt sancta sanctorum, ingressus es regenerationis sacrarium: repete quid interrogatus sis, recognosce quid responderis. Renuntiasti diabolo et operibus ejus, mundo et luxuriae ejus ac voluptatibus. Tenetur vox tua, non in tumulo mortuorum, sed in libro viventium.

5. After these things the Holy of Holies has been unlocked to you; you entered the sanctuary of regeneration: repeat what you were questioned, recognize what you answered. You renounced the devil and his works, the world and its luxury and pleasures. Your voice is held binding, not in the tomb of the dead, but in the book of the living.

6. Vidisti illic levitam, vidisti sacerdotem, vidisti summum sacerdotem. Noli considerare corporum figuras, sed mysteriorum gratiam. Praesentibus angelis locutus es, sicut scriptum est: Quia labia sacerdotis custodiunt scientiam, et legem exquirunt ex ore ipsius; quoniam angelus est Domini omnipotentis (Malac.

6. You saw there a Levite, you saw a priest, you saw the high priest. Do not consider the figures of bodies, but the grace of the mysteries. In the presence of angels you spoke, as it is written: For the lips of the priest keep knowledge, and they seek the law from his mouth; for he is the angel of the Almighty Lord (Malac.

II, 7). Non est fallere, non est negare: angelus est qui regnum Christi et vitam aeternam annuntiat. Non specie tibi aestimandus sit, sed munere. Quid tradiderit considera, usum ejus expende, et statum ejus agnosce.

2, 7). There is no deceiving, there is no denying: it is an angel who announces the kingdom of Christ and eternal life. He is not to be estimated by appearance for you, but
by his office. Consider what he has handed down, weigh his use, and acknowledge his status.

7. Ingressus es igitur ut adversarium tuum cerneres, cui renuntiandum in os putaris: ad orientem converteris; qui enim renuntiat diabolo, ad Christum convertitur, illum directo cernit obtutu.

7. You have entered, therefore, so that you might discern your adversary, to whom you thought it must be renounced to his face: you turn to the east; for he who renounces the devil is converted to Christ, him he beholds with a direct gaze.

CAPUT III.

CHAPTER 3.

In aqua et sacris ministris praesentiam atque operationem divinitatis considerandam esse, pluribus figuris quibus baptisma jam inde a mundi creatione ac postea praenuntiatum est, docet.

He teaches, by the many figures through which baptism has from the creation of the world and thereafter been preannounced, that in the water and in the sacred ministers the presence and operation of the divinity are to be considered.

8. Quid vidisti? Aquas utique, sed non solas: levitas illic ministrantes, summum sacerdotem interrogantem et consecrantem. Primo omnium docuit te Apostolus non ea contemplanda nobis quae videntur, sed quae non videntur, quoniam quae videntur, temporalia sunt: quae autem non videntur, aeterna (II Cor.

8. What did you see? Waters, of course, but not them alone: the Levitical order there ministering, the high priest asking questions and consecrating. First of all the Apostle taught you that we are not to contemplate the things that are seen, but those that are not seen, since the things that are seen are temporal; but the things that are not seen, eternal (2 Cor.

IV, 18). Nam et alibi habes: Quia invisibilia Dei a creatura mundi per ea quae facta sunt comprehenduntur: sempiterna quoque virtus ejus ac divinitas operibus aestimatur (Rom. I, 20). Unde et ipse Dominus ait: Si mihi non creditis, vel operibus credite (Joan. X, 38). Crede ergo divinitatis illic adesse praesentiam.

(4, 18). For you have it also elsewhere: Because the invisible things of God from the creation of the world are comprehended through the things which have been made; his sempiternal virtue and divinity also are estimated by works (Rom. 1, 20). Whence even the Lord himself says: If you do not believe me, at least believe the works (John 10, 38). Believe, therefore, that the presence of divinity is there present.

Operationem credis, non credis praesentiam? Unde sequeretur operatio, nisi praecederet ante praesentia?

Do you believe the operation, and do you not believe the presence? Whence would the operation follow, unless the presence had preceded beforehand?

9. Considera autem quam vetus mysterium sit, in ipsius mundi praefiguratum origine. In principio ipso, quando fecit Deus coelum et terram, Spiritus, inquit, superferebatur super aquas (Gen. I, 2). Qui superferebatur super aquas, non operabatur super aquas?

9. Consider, moreover, how ancient the mystery is, prefigured in the very origin of the world. In the very beginning, when God made heaven and earth, “the Spirit,” he says, “was being borne over the waters” (Gen. 1, 2). He who was being borne over the waters, was he not operating over the waters?

Sed quid dicam operabatur? quod ad praesentiam spectat, superferebatur. Non operabatur, qui superferebatur?

But why should I say he was operating? As regards presence, he was borne over. Was he not operating, who was borne over?

Cognosce quia operabatur in illa mundi fabrica, quando tibi dicit Propheta: Verbo Domini coeli firmati sunt, et Spiritu oris ejus omnis virtus eorum (Psal. XXXII, 6). Utrumque prophetico subnixum est testimonio, et quia superferebatur et quia operabatur. Quia superferebatur, Moyses dicit: quia operabatur, David testificatur.

Recognize that He was working in that fabric of the world, when the Prophet says to you: “By the word of the Lord the heavens were made firm, and by the Spirit of his mouth all their host” (Psalm 32, 6). Both are propped up by prophetic testimony—both that He was being borne over and that He was working. That He was being borne over, Moses says; that He was working, David bears witness.

10. Accipe aliud testimonium. Corrupta erat caro omnis ab iniquitatibus suis. Non permanebit, inquit Deus, Spiritus meus in hominibus, quia carnes sunt (Gen.

10. Receive another testimony. All flesh was corrupted by its iniquities. “My Spirit will not remain in human beings, for they are flesh,” says God (Gen.

VI, 3.) Quo ostendit Deus quia carnali immunditia, et gravioris labe peccati gratia spiritalis avertitur. Unde volens Deus reparare quod deerat, dilnvium fecit, et justum Noe in arcam jussit ascendere (Gen. VII, 1 et seq.) Qui dum, decedente diluvio, corvum dimisisset prius, qui non revertit; dimisit columbam, quae cum ramo oleae legitur revertisse (Gen.

6, 3.) By which God shows that by carnal uncleanness, and by the stain of a graver sin, spiritual grace is averted. Whence, wishing to repair what was lacking, God made a flood, and ordered the just Noah to ascend into the ark (Gen. 7, 1 and the following.) Who, when the flood was receding, had first sent out a raven, which did not return; he sent out a dove, which is read to have returned with an olive-branch (Gen.

VIII, 7, 8). Vides aquam, vides lignum, columbam aspicis, et dubitas de mysterio?

8, 7, 8). You see water, you see wood, you behold a dove, and do you doubt about the mystery?

11. Aqua est ergo qua caro mergitur, ut omne abluatur carnale peccatum. Sepelitur illic omne flagitium. Lignum est in quo suffixus est Dominus Jesus, cum pateretur pro nobis.

11. Water therefore is that in which the flesh is immersed, so that every carnal sin may be washed away. There every flagitious crime is buried. The wood is that on which the Lord Jesus was affixed, when he suffered for us.

Columba est in cujus specie descendit Spiritus sanctus, sicut didicisti in novo Testamento (Matth. III, 16), qui tibi pacem animae, tranquillitatem mentis inspirat. Corvus est figura peccati, quod exit, et non revertitur; si in te quoque justi custodia et forma servetur.

The Dove is that in whose form the Holy Spirit descended, as you learned in the New Testament (Matt. 3, 16), who inspires for you peace of soul, tranquility of mind. The Raven is a figure of sin, which goes out and does not return; provided that in you too the custody and form of the just be preserved.

12. Tertium quoque testimonium est, sicut te Apostolus docet: Quoniam patres nostri omnes sub nube fuerunt, et omnes mare transierunt, et omnes in Moyse baptizati sunt, in nube et in mari (I Cor. X, 1, 2). Denique et ipse Moyses dicit in Cantico: Misisti Spiritum tuum, et operuit eos mare (Exod.XV, 10). Advertis quod in illo Hebraeorum transitu jam tunc sacri baptismatis figura praecesserit, in quo Aegyptius interiit et Hebraeus evasit. Quid enim aliud in hoc quotidie sacramento docemur, nisi quia culpa mergitur, et error aboletur: pietas autem et innocentia tuta permansit?

12. There is also a third testimony, as the Apostle teaches you: Since our fathers were all under the cloud, and all passed through the sea, and all were baptized into Moses, in the cloud and in the sea (1 Corinthians 10, 1, 2). Finally, Moses himself says in the Song: You sent your Spirit, and the sea covered them (Exodus 15, 10). You notice that in that crossing of the Hebrews there had already at that time gone before the figure of sacred baptism, in which the Egyptian perished and the Hebrew escaped. For what else are we taught in this daily sacrament, except that guilt is drowned, and error is abolished: but piety and innocence remain safe?

13. Audis quia sub nube fuerunt patres nostri, et bona nube, quae carnalium refrigeravit incendia passionum. Bona nubes obumbrat quos revisit Spiritus sanctus. Denique supervenit in Mariam virginem, et virtus Altissimi obumbravit ei (Luc.

13. You hear that our fathers were under a cloud, and under a good cloud, which cooled the fires of carnal passions. A good cloud overshadows those whom the Holy Spirit revisits. Finally, it came upon the Virgin Mary, and the power of the Most High overshadowed her (Luc.

I, 75); quando redemptionem genti genuit humanae. Et illud miraculum per Moysen in figura factum est (Exod. XIV, 21 et seq.). Si ergo in figura adfuit Spiritus, non adest in veritate, cum Scriptura tibi dicat: Quia lex per Moysen data est, gratia autem et veritas per Jesum Christum facta est (Joan.

1, 75); when she begot redemption for the human race. And that miracle was done through Moses in figure (Exod. 14, 21 et seq.). If therefore the Spirit was present in figure, is he not present in truth, since Scripture says to you: Because the law was given through Moses, but grace and truth came through Jesus Christ (John.

I, 17).

1, 17).

14. Merrha fons amarissimus erat: misit in eum Moyses lignum, et dulcis est factus (Exod. XV, 23 et seq.). Aqua enim sine praedicatione Domini caecrucis ad nullos usus futurae salutis est: cum vero salutaris fuerit crucis mysterio consecrata, tunc ad usum spiritalis lavacri et salutaris poculi temperatur. Sicut ergo in illum fontem Moyses misit lignum, hoc est propheta; ita et in hunc fontem sacerdos praedicationem Dominicae crucis mittit, et aqua fit dulcis ad gratiam.

14. Merrha was a most bitter spring: Moses sent wood into it, and it was made sweet (Exod. 15, 23 and following). For water without the preaching of the Lord’s cross is of no use for future salvation; but when it has been consecrated for salvation by the mystery of the cross, then it is tempered for the use of the spiritual laver and the saving cup. Therefore just as Moses sent wood into that spring, that is, the prophet; so also into this font the priest sends the preaching of the Lord’s cross, and the water is made sweet unto grace.

15. Non ergo solis corporis tui credas oculis: magis videtur quod non videtur; quia istud temporale, illud aeternum aspicitur, quod oculis non comprehenditur, animo autem ac mente cernitur.

15. Do not, therefore, trust only the eyes of your body: more is seen which is not seen; for this is temporal, that eternal, is beheld, which is by the eyes not
comprehended, but is discerned by the spirit and by the mind.

16. Denique doceat te decursa Regnorum lectio. (IV Reg. V, 1 et seq.). Naaman Syrus erat, et lepram habebat, nec ab ullo mundari poterat.

16. Finally, let the lection of Kings, run through, teach you. (4 Kings 5, 1 and following). Naaman was a Syrian, and he had leprosy, nor could he be cleansed by anyone.

Tunc ait puella ex captivis, quoniam esset propheta in Israel, qui posset eum a leprae contagione mundare. Sumpto, inquit, auro et argento, perrexit ad regem Israel. Qui cognita adventus ejus causa, scidit vestimenta sua, dicens quod tentaretur magis, cum de se ea quae non essent potestatis regiae, poscerentur: Elisaeus autem regi intimavit ut ad se dirigeret Syrum, quo cognosceret quod esset Deus in Israel.

Then a maiden from among the captives said that there was a prophet in Israel who could cleanse him from the contagion of leprosy. Taking, he says, gold and silver, he proceeded to the king of Israel. Who, when the cause of his arrival was learned, tore his garments, saying that he was being tested rather, since things were being demanded from him which were not within royal power; but Elisha intimated to the king that he should direct the Syrian to him, so that he might know that there is God in Israel.

Et cum venisset, mandavit ei ut septies mergeretur in Jordane fluvio.

And when he had come, he commanded him to be submerged seven times in the Jordan river.

17. Tunc ille secum tractare coepit quod meliores aquas haberet patriae suae, in quibus se saepe mersisset, et numquam a lepra esset ablutus; eoque revocatus non obediebat mandatis prophetae: sed et admonitu et persuasionibus servulorum acquievit, ac mersit. Mundatusque illico intellexit non aquarum esse quod unusquisque mundatur, sed gratiae.

17. Then he began to deliberate with himself that he had better waters of his own homeland, in which he had often immersed himself, and had never been washed from leprosy; and, recalled by that consideration, he was not obeying the prophet’s commands: but both by the admonition and the persuasions of the servants he yielded, and plunged. And cleansed immediately, he understood that it is not of the waters that each person is cleansed, but of grace.

18. Cognosce nunc quae sit illa puella ex captivis junior, scilicet ex gentibus congregatio, id est, Ecclesia Domini depressa ante captivitate peccati, quando libertatem adhuc gratiae non habebat; cujus consilio vanus ille populus nationum verbum audivit propheticum, de quo ante diu dubitavit; postea tamen ubi credidit exsequendum, ablutus est ab omni contagione vitiorum. Et ille quidem dubitavit, antequam sanaretur: tu jam sanatus es, et ideo dubitare non debes.

18. Recognize now what that girl from the captives is, the younger—namely, the congregation from the nations, that is, the Church of the Lord, pressed down formerly by the captivity of sin, when she did not yet have the freedom of grace; by whose counsel that vain people of the nations heard the prophetic word, about which it had long before doubted; afterwards, however, when it believed it was to be carried out, it was washed from every contagion of vices. And he indeed doubted, before he was healed: you are already healed, and therefore you ought not to doubt.

CAPUT IV.

CHAPTER 4.

Aquam non mundare sine Spiritu, Joannis testimonio et ipsis quibus idem sacramentum administratur, verbis declaratur. Quod etiam asseritur significatum per Evangelicam piscinam, et paralyticum a Domino ibi sanatum: quo loco Spiritus sanctus in ejusdem Christi baptismo vere descendisse ostenditur, et quid in hoc mysterio intelligendum?

That water does not cleanse without the Spirit is declared by John’s testimony and by the very words with which the same sacrament is administered. This is also asserted to have been signified by the Evangelical pool, and by the paralytic healed there by the Lord: in which passage it is shown that the Holy Spirit truly descended at the baptism of that same Christ, and what is to be understood in this mystery?

19. Ideo tibi ante praedictum est, ut non hoc solum crederes quod videbas; ne forte et tu diceres: Hoc est illud magnum mysterium; quod oculus non vidit, nec auris audivit, nec in cor hominis ascendit (I Cor. II, 9)? Aquas video, quas videbam quotidie: istae me habent mundare, in quas saepe descendi, et numquam mundatus sum? Hinc cognosce quod aqua non mundat sine Spiritu.

19. Therefore it was foretold to you beforehand, that you might not believe only what you were seeing; lest perhaps you too should say: This is that great mystery; which eye has not seen, nor ear heard, nor has it ascended into the heart of man (1 Cor. 2, 9)? I see waters, which I used to see every day: are these to cleanse me, into which I have often descended, and I have never been cleansed? From this recognize that water does not cleanse without the Spirit.

20. Ideoque legisti quod tres testes in baptismate unum sunt, aqua, sanguis, et Spiritus (I Joan. V, 7); quia si in unum horum detrahas, non stat baptismatis sacramentum. Quid est enim aqua sine cruce Christi?

20. And therefore you have read that the three witnesses in baptism are one—water, blood, and Spirit (1 John 5, 7); because if you take away one of these, the sacrament of baptism does not stand. For what is water without the Cross of Christ?

Elementum commune, sine ullo sacramenti effectu. Nec iterum sine aqua, regenerationis mysterium est: Nisi enim quis renatus fuerit ex aqua et Spiritu, non potest introire in regnum Dei (Joan. III, 5). Credit autem etiam catechumenus in crucem Domini Jesu, qua et ipse signatur: sed nisi baptizatus fuerit in nomine Patris et Filii et Spiritus sancti, remissionem non potest accipere peccatorum, nec spiritualis gratiae munus haurire.

A common element, without any effect of the sacrament. Nor again, without water, is there the mystery of regeneration: For unless someone has been reborn of water and Spirit, he cannot enter into the kingdom of God (John 3, 5). But a catechumen also believes in the cross of the Lord Jesus, by which he too is signed; but unless he has been baptized in the name of the Father and of the Son and of the Holy Spirit, he cannot receive the remission of sins, nor draw the gift of spiritual grace.

21. Ergo ille Syrus septies mersit in Lege: (IV Reg. V, 14) tu autem baptizatus es in nomine Trinitatis, confessus es Patrem, recordare quid feceris; confessus es Filium, confessus es Spiritum sanctum. Tene ordinem rerum in hac fide; mundo mortuus es, et Deo resurrexisti.

21. Therefore that Syrian dipped seven times in the Law (4 Kings 5, 14); but you have been baptized in the name of the Trinity—you confessed the Father, remember what you did; you confessed the Son, you confessed the Holy Spirit. Hold the order of things in this faith; you have died to the world, and you have risen again to God.

Et quasi in illo mundi consepultus elemento, peccato mortuus, ad vitam es resuscitatus aeternam. Crede ergo quia non sunt vacuae aquae.

And as if in that element of the world co-buried, dead to sin, you have been resuscitated to eternal life. Believe therefore that the waters are not void.

22. Ideo tibi dictum est: Quia angelus Domini descendebat secundum tempus in natatoriam, et movebatur aqua; et qui prior descendisset in natatoriam post commotionem aquae, sanus fiebat a languore quocumque tenebatur (Joan. V, 4). Haec piscina in Hierosolymis erat, in qua unus annuus sanabatur: sed nemo ante sanabatur, quam descendisset angelus. Ut esset indicium quia descenderat angelus, movebatur aqua propter incredulos.

22. Therefore it was said to you: that an angel of the Lord used to descend at a set time into the natatorium, and the water was moved; and whoever had first descended into the natatorium after the commotion of the water became sound from whatever languor he was held by (John 5, 4). This pool was in Jerusalem, in which one person per year was healed; but no one was healed before the angel had descended. So that there might be an indication that the angel had descended, the water was moved on account of the unbelievers.

Illis signum, tibi fides: illis angelus descendebat, tibi Spiritus sanctus: illis creatura movebatur, tibi Christus operatur ipse Dominus creaturae.

For them a sign, for you faith: for them an angel was descending; for you the Holy Spirit: for them the creature was being moved; for you Christ himself, the Lord of creation, is at work.

23. Tunc curabatur unus, nunc omnes sanantur: aut certe unus solus populus christianus; est enim in aliquibus et aqua mendax (Jerem. XV, 18). Non sanat baptismus perfidorum (I, q. 1, c. Non sanat), non mundat, sed polluit. Judaeus urceos baptizat et calices (Marc.

23. Then one was cared-for, now all are healed: or at any rate the one sole Christian people; for indeed in some there is also mendacious water (Jerem. 15, 18). The baptism of the perfidious does not heal (1, q. 1, c. Non sanat), it does not cleanse, but pollutes. The Jew baptizes pitchers and chalices (Marc.

VII, 4), quasi insensibilia vel culpam possint recipere, vel gratiam. Tu baptiza hunc calicem tuum sensibilem, in quo bona opera tua luceant, in quo gratiae tuae splendor fulgeat. Ergo et illa piscina in figura; ut credas quia in hunc fontem vis divina descendit.

7, 4), as though insensible things could receive either fault or grace. You, baptize this your sensible chalice, in which your good works may shine, in which the splendor of your grace may gleam. Therefore even that pool was in figure; so that you may believe that into this font a divine force descends.

24. Denique paralyticus ille exspectabat hominem (Joan. V, 7). Quem illum, nisi Dominum Jesum natum ex Virgine: cujus adventu non jam umbra sanaret singulos, sed veritas universos? Iste est ergo qui exspectabatur ut descenderet, de quo dixit Deus Pater ad Joannem Baptistam: Super quem videris Spiritum descendentem de coelo, et manentem super eum, hic est qui baptizat in Spiritu sancto (Joan.

24. Finally that paralytic was expecting a man (John 5, 7). Whom was he expecting, if not the Lord Jesus born of the Virgin? at whose advent no longer did a shadow heal individuals, but Truth all. This is therefore he who was being expected to descend, about whom God the Father said to John the Baptist: Upon whom you see the Spirit descending from heaven, and remaining upon him, this is he who baptizes in the Holy Spirit (John.

I, 33). De quo testificatus est Joannes dicens: Quia vidi Spiritum descendentem de coelo quasi columbam et manentem super eum (Ibid., 32). Et hic quare Spiritus sicut columba descendit, nisi ut tu videres, nisi ut tu agnosceres columbam etiam illam quam Noe justus emisit ex arca, istius columbae speciem fuisse, ut typum agnosceres sacramenti (Gen., VIII, 8)?

1, 33). Concerning whom John testified, saying: Because I saw the Spirit descending from heaven as a dove and remaining upon him (Ibid., 32). And why did the Spirit here descend like a dove, except that you might see, except that you might recognize that the dove also which the just Noah sent forth from the ark was the likeness of this dove, so that you might recognize the type of the sacrament (Gen., 8, 8)?

25. Et fortasse dicas: Cum illa vera columba fuerit quae emissa est, hic quasi columba descenderit: quomodo illic speciem fuisse dicimus, hic veritatem; cum secundum Graecos in specie columbae Spiritum descendisse sit scriptum (Luc. III, 12)? Sed quid tam verum quam divinitas quae manet semper? Creatura autem non potest veritas esse, sed species, quae facile solvitur atque mutatur.

25. And perhaps you may say: Since that was a true dove which was sent forth, this one descended as if a dove: how do we say that there there was the appearance, here the reality; since according to the Greeks it is written that the Spirit descended in the form (species) of a dove (Luke 3, 12)? But what is so true as the divinity which abides always? A creature, however, cannot be truth, but an appearance (species), which is easily dissolved and changed.

Simul quia eorum qui baptizantur, non in specie esse debeat, sed vera simplicitas. Unde et Dominus ait: Estote astuti sicut serpentes, et simplices sicut columbae (Matth. X, 16). Merito ergo sicut columba descendit, ut admoneret nos simplicitatem columbae habere debere.

At the same time, because in those who are baptized it ought not to be in mere appearance, but true simplicity. Whence also the Lord says: Be astute as serpents, and simple as doves (Matt. 10, 16). With good reason, therefore, he descended like a dove, to admonish us that we ought to have the simplicity of the dove.

Speciem autem et pro veritate accipiendam legimus et de Christo: Et specie inventus ut homo (Phil. II, 7); et de Patre Deo: Neque speciem ejus vidistis (Joan. V, 37).

But we read that “appearance” also is to be taken in place of “truth,” both about Christ: “And in appearance found as a man” (Philippians 2, 7); and about God the Father: “Neither have you seen his appearance” (John 5, 37).

CAPUT V.

CHAPTER 5.

Confirmatur adesse Christum in baptismate, atque adeo non considerandos ejus ministros. Demum confessio Trinitatis a baptizatis edi solita paucis expenditur. 26. Estne adhuc quod dubitare debeas, cum evidenter tibi clamet in Evangelio Pater, qui ait: Hic est Filius meus in quo complacui (Matth.

It is confirmed that Christ is present in baptism, and thus that his ministers are not to be considered. Finally, the confession of the Trinity, accustomed to be uttered by the baptized, is weighed in few words. 26. Is there still anything you ought to doubt, when the Father clearly cries out to you in the Gospel, who says: This is my Son in whom I have taken pleasure (Matt.

III, 17); clamet Filius, super quem sicut columba se demonstravit Spiritus sanctus; clamet et Spiritus sanctus, qui sicut columba descendit; clamet David: Vox Domini super aquas, Deus majestatis intonuit: Dominus super aquas multas (Psal. XXVIII, 3); Cum tibi Scriptura (1, q. 1, c. Cum Script.) testetur quod ad Hierobaal preces ignis descenderit de coelo (Judic. VI, 21), et rursus precante Elia, ignis sit missus qui sacrificium consecravit (III Reg.

(3, 17); let the Son cry out, upon whom the Holy Spirit showed himself like a dove; let the Holy Spirit also cry out, who descended like a dove; let David cry out: The voice of the Lord is upon the waters, the God of majesty has thundered: the Lord is upon many waters (Psalm 28, 3); since Scripture (1, q. 1, c. Cum Script.) bears witness to you that at the prayers of Jerubbaal fire came down from heaven (Judges 6, 21), and again, as Elijah was praying, fire was sent which consecrated the sacrifice (3 Kings

XVIII, 38)?

18, 38)?

27. Non merita personarum consideres, sed officia sacerdotum. Et si merita spectes; sicut Eliam consideres, Petri quoque merita spectato, vel Pauli, qui acceptum a Domino Jesu hoc nobis mysterium tradiderunt. Ignis illis visibilis mittebatur (l, q. 1, c. Cum Script., § Ignis), ut crederent: nobis invisibilis operatur, qui credimus: illis ad figuram, nobis ad commonitionem.

27. Do not consider the merits of persons, but the offices of priests. And if you regard merits; just as you would consider Elijah, look also at the merits of Peter, or of Paul, who handed down to us this mystery received from the Lord Jesus. Fire was sent to them visibly (l, q. 1, c. Cum Script., § Ignis), so that they might believe: for us it operates invisibly, we who believe: for them for a figure, for us for admonition.

Crede ergo adesse Dominum Jesum invocatum precibus sacerdotum, qui ait: Ubi fuerint duo vel tres, ibi et ego sum (Matt. XVIII, 20); quanto magis ubi est Ecclesia, ubi mysteria sua sunt, ibi dignatur suam impertire praesentiam!

Therefore believe that the Lord Jesus is present, invoked by the prayers of the priests, who said: Where there are two or three, there also am I (Matt. 18, 20); how much more where the Church is, where His mysteries are, there He deigns to impart His presence!

28. Descendisti igitur; recordare quid responderis, quod credas in Patrem, credas in Filium, credas in Spiritum sanctum. Non habes illic: Credo in majorem et minorem et ultimum: sed eadem vocis tuae cautione constringeris, ut similiter credas in Filium, sicut in Patrem credis: similiter in Spiritum sanctum credas, sicut credis in Filium; hoc solo excepto, quod in crucem solius Domini Jesu fateris tibi esse credendum.

28. You have descended, therefore; recall what you answered: that you believe in the Father, you believe in the Son, you believe in the Holy Spirit. You do not have there: I believe in a greater and a lesser and a last; but you are constrained by the same caution of your own voice, that you similarly believe in the Son as you believe in the Father; similarly that you believe in the Holy Spirit as you believe in the Son; with this alone excepted, that you confess that you must believe in the cross of the Lord Jesus alone.

CAPUT VI.

CHAPTER 6.

Egressis e fonte baptismatis quare unctio fiat in capite: cur etiam pedum lotio post baptismum; quaeve peccata utrisque remittantur.

Having gone forth from the font of baptism, why an unction is made upon the head: why also a washing of the feet after baptism; and what sins are remitted by each.

29. Post haec utique ascendisti ad sacerdotem: considera quid secutum sit. Nonne illud quod ait David. Sicut unguentum in capite, quod descendit in barbam, barbam Aaron (Psal.

29. After these things you surely ascended to the priest: consider what ensued. Is it not that which David says. Like unguent on the head, which descends upon the beard, the beard of Aaron (Psal.

CXXXII, 2)? Hoc est unguentum, de quo et Salomon ait: Unguentum exinanitum est nomen tuum, propterea adolescentulae dilexerunt te, et attraxerunt te (Cant. I, 2). Quantae hodie renovatae animae dilexerunt te, Domine Jesu, dicentes: Attrahe nos post te, in odorem vestimentorum tuorum currimus (Ibid., 3), ut odorem resurrectionis haurirent!

(132, 2)? This is the unguent, of which Solomon also says: An unguent poured out is your name; therefore the young maidens have loved you, and have drawn you (Cant. 1, 2). How many souls renewed today have loved you, Lord Jesus, saying: Draw us after you; into the odor of your garments we run (Ibid., 3), that they might imbibe the odor of the resurrection!

30. Quare hoc fiat intellige, quia oculi sapientis in capite ejus (Eccles. II, 14). Ideo in barbam defluit, id est, in gratiam juventutis; ideo in barbam Aaron, ut fias electum genus, sacerdotale, pretiosum; omnes enim in regnum Dei et in sacerdotium ungimur gratia spiritali.

30. Understand why this is done, because the eyes of the wise man are in his head (Eccles. II, 14). Therefore it flows down into the beard, that is, into the grace of youth; therefore into the beard of Aaron, that you may become an elect race, sacerdotal, precious; for we are all anointed with spiritual grace into the kingdom of God and into the priesthood.

31. Ascendisti de fonte, memento Evangelicae lectionis. Etenim Dominus noster Jesus in Evangelio lavit pedes discipulis suis. Quando venit ad Simonem Petrum, ait Petrus: Non lavas mihi pedes in aeternum (Joan.

31. You have ascended from the font, remember the Evangelical lection. For indeed our Lord Jesus in the Gospel washed the feet of his disciples. When he came to Simon Peter, Peter says: You shall not wash my feet forever (John.

XIII, 8); non advertit mysterium, et ideo ministerium recusavit; quod gravari humilitatem servi crederet, si sibi obsequium domini patienter admitteret. Cui respondit Dominus: Si non lavero tibi pedes, non habebis partem mecum. Quo audito, Petrus: Domine, non tantum pedes, inquit, sed et manus et caput.

13, 8); he did not advert to the mystery, and therefore refused the ministry; because he believed that the humility of the servant would be weighed down, if he should patiently admit for himself the service of the Lord. To whom the Lord replied: If I do not wash your feet, you will not have a part with me. On hearing this, Peter said: Lord, not only the feet, but also the hands and the head.

Respondit Dominus: Qui lotus est, non indiget nisi ut pedes lavet; sed est mundus totus (Ibid., 9).

The Lord answered: He who is bathed has no need save to wash his feet; but he is wholly clean (Ibid., 9).

32. Mundus erat Petrus, sed plantam lavare debebat; habebat enim primi hominis de successione peccatum: quando eum supplantavit serpens, et persuasit errorem (Gen. III, 6). Ideo planta ejus abluitur, ut haereditaria peccata tollantur; nostra enim propria per baptismum relaxantur.

32. Peter was clean, but he ought to wash the sole of the foot; for he had the sin of the first man by succession: when the serpent supplanted him and persuaded him into error (Gen. 3, 6). Therefore his sole is washed, that hereditary sins may be taken away; for our own proper ones are relaxed by baptism.

33. Simul cognosce mysterium in ipso humilitatis consistere ministerio; ait enim: Si ego lavi vobis pedes Dominus et magister; quanto magis et vos debetis lavare pedes invicem vobis (Joan. XIII. 14)! Cum enim ipse auctor salutis per obedientiam nos redemerit; quanto magis nos servuli ejus humilitatis et obedientiae exhibere debemus obsequium!

33. At the same time recognize that the mystery consists in the very ministry of humility; for he says: If I, the Lord and Teacher, have washed your feet, how much more ought you also to wash one another’s feet among yourselves (John 13:14)! For since he himself, the author of salvation, has redeemed us through obedience; how much more ought we, his little servants, to exhibit the obsequium of humility and obedience!

CAPUT VII.

CHAPTER 7.

Vestimentis candidis peccatorum ablutionem indicari: cujus opera ut Ecclesia se nigram atque decoram diceret, effectum est. Angelos nitorem ejus sicut et Dominicae carnis miratos esse; quin immo ipsummet Christum sub variis figuris commendasse Sponsae suae formam: quorum in se mutui affectus describuntur.

By white garments the ablution of sins is indicated: by whose working it was brought about that the Church should call herself black and comely. The angels have marveled at her splendor, just as at the Lord’s flesh; nay rather, Christ himself under various figures has commended the beauty of his Bride: whose mutual affections toward each other are described.

34. Accepisti post haec vestimenta candida (De Consec. dist. 4, c. Accepsiti), ut esset indicium quod exueris involucrum peccatorum, indueris innocentiae casta velamina, de quibus dixit Propheta: Asperges me hyssopo, et mundabor: lavabis me, et super nivem dealbabor (Psal.

34. After these things you received white vestments (De Consec. dist. 4, c. Accepsiti), so that it might be an indication that you have put off the wrapping of sins, you have put on the chaste veils of innocence, about which the Prophet said: You will sprinkle me with hyssop, and I shall be cleansed: you will wash me, and I shall be whitened beyond snow (Psal.

L, 9). Qui enim baptizatur, et secundum Legem et secundum Evangelium videtur esse mundatus: secundum Legem, quia hyssopi fasciculo Moyses aspergebat sanguinem agni (Exod. XII, 22): secundum Evangelium, quia Christi erant candida vestimenta sicut nix, cum resurrectionis suae gloriam in Evangelio (Matth. XVII, 2) demonstraret.

50, 9). For he who is baptized seems to be cleansed both according to the Law and according to the Gospel: according to the Law, because Moses with a bundle of hyssop sprinkled the blood of the lamb (Exod. 12, 22): according to the Gospel, because Christ’s garments were white as snow, when he displayed in the Gospel (Matt. 17, 2) the glory of his resurrection.

Super nivem ergo dealbatur, cui culpa dimittitur. Unde et per Esaiam Dominus ait: Si fuerint peccata vestra sicut phoenicium, ut nivem dealbabo (Esai. I, 18).

Above snow, therefore, he is made white, he to whom guilt is remitted. Whence also through Isaiah the Lord says: If your sins shall be like scarlet, I will make them white as snow (Isa. 1, 18).

35. Haec vestimenta habens Ecclesia per lavacrum regenerationis assumpta, dicit in Canticis: Nigra sum et decora, filiae Hierusalem (Cant. I, 4). Nigra per fragilitatem conditionis humanae, decora per gratiam: nigra, quia ex peccatoribus; decora fidei sacramento. Haec vestimenta cernentes filiae Hierusalem stupefactae dicunt: Quae est haec quae ascendit dealbata (Cant.

35. Having these vestments, assumed through the laver of regeneration, the Church says in the Canticles: I am black and comely, daughters of Jerusalem (Cant. 1, 4). Black through the fragility of the human condition, comely through grace: black, because from sinners; comely by the sacrament of faith. The daughters of Jerusalem, beholding these vestments, astonished, say: Who is this who ascends whitened (Cant.

VIII, 5)? Haec erat nigra, unde nunc subito dealbata!

8, 5)? She was black; whence now suddenly whitened!

36. Dubitaverunt etiam angeli cum resurgeret Christus, dubitaverunt Potestates coelorum videntes quod caro in coelum ascenderet. Denique dicebant: Quis est iste Rex gloriae? Et cum alii dicerent: Tollite portas Principis vestri, et elevamini portae aeternales, et introibit Rex gloriae; alii dubitabant dicentes: Quis est iste Rex gloriae (Psal.

36. The angels also doubted when Christ rose again; the Powers of the heavens doubted, seeing that flesh was ascending into heaven. Finally they were saying:
Who is this King of glory? And when some were saying: Lift up the gates of your Prince, and be raised up, eternal gates, and the King of glory will enter; others were doubting, saying: Who is this King of glory (Psal.

XXIII, 8, 9)? In Esaia quoque habes dubitantes virtutes coelorum dixisse: Quis est iste qui ascendit ex Edom, rubor vestimentorum ejus ex Bosor, speciosus in stola candida (Esai. LXIII, 1)?

23, 8, 9)? In Isaiah too you find that the powers of the heavens, doubting, said: Who is this who ascends from Edom, the redness of his garments from Bozrah, fair in a white stole (Isa. 63, 1)?

37. Christus autem videns Ecclesiam suam in vestimentis candidis, pro qua ipse, ut habes in Zachariae libro prophetae (Zach. III, 3), sordida vestimenta susceperat, vel animam regenerationis lavacro mundam atque ablutam, dicit: Ecce formosa es, proxima mea, ecce es formosa, oculi tui sicut columbae (Cant. IV, 1); in cujus specie Spiritus sanctus descendit de coelo (Luc.

37. But Christ, seeing his Church in white garments, for which he himself, as you have in the book of the prophet Zechariah (Zach. 3, 3), had taken on sordid garments, or the soul clean and washed by the laver of regeneration, says: Behold, you are fair, my close one, behold, you are fair; your eyes are like doves (Cant. 4, 1); in whose form the Holy Spirit descended from heaven (Luke.

III, 22). Formosi oculi sicut columbae, quia in ejus specie Spiritus sanctus descendit de coelo.

3, 22). Fair are the eyes like doves, because in its form the Holy Spirit descended from heaven.

38. Et infra: Dentes tui sicut grex tonsarum, quae ascenderunt de lavacro, quae omnes geminos creant, et infecunda non est in eis; ut resticula coccinea labia tua (Cantic. IV, 2, 3). Non mediocris ista laudatio. Primum dulci comparatione tonsarum; capras enim et in altis pasci sine periculo novimus, et in praeruptis securas cibum capere: deinde cum tondentur, deonerari superfluis.

38. And below: Your teeth are like a flock of shorn ewes, which have come up from the laver, which all produce twins, and there is no barren one among them; like a little scarlet cord are your lips (Canticles 4, 2, 3). This is no mediocre commendation. First, by the sweet comparison of the shorn; for we know that goats feed in the high places without danger, and take food securely on steep precipices: then, when they are shorn, they are disburdened of superfluities.

Harum gregi comparatur Ecclesia, multas in se habens animarum virtutes, quae per lavacrum superflua peccata deponant, quae mysticam fidem et moralem gratiam deferant Christo, quae crucem Domini Jesu loquantur.

The Church is compared to the flock of these, having within itself many virtues of souls, which through the laver lay aside superfluous sins, which bear to Christ mystic faith and moral grace, which speak the cross of the Lord Jesus.

39. In iis formosa est Ecclesia. Unde ad eam Verbum Deus dicit: Tota formosa es, proxima mea; et reprehensio non est in te; quia culpa demersa est. Ades huc a Libano, Sponsa, ades huc a Libano: transibis, et pertransibis a principio fidei (Ibid., 7, 8); eo quod renuntians mundo transierit saeculum, pertransierit ad Christum.

39. In these the Church is beautiful. Wherefore to her the Word, God, says: You are wholly beautiful, my near one; and there is no reproach in you; because guilt has been submerged. Come hither from Lebanon, Bride, come hither from Lebanon: you will pass across, and you will pass through from the beginning of faith (Ibid., 7, 8); for this reason, that, renouncing the world, she has crossed over the age, and has passed through to Christ.

Et iterum dicit ad eam Deus Verbum: Quid pulchra et suavis facta es charitas in deliciis tuis? Statura tua similis facta est palmae, et ubera tua botris (Cant. VII, 6, 7).

And again God the Word says to her: How beautiful and sweet you have been made, Charity, in your delights? Your stature has been made like a palm tree, and your breasts like clusters (Cant. 7, 6, 7).

40. Cui respondet Ecclesia: Quis dabit te, frater, mihi lactentem ubera matris meae? Inveniens te foris, osculabor te: et quidem non spernent me. Assumam te, et inducam te in domum matris meae, et in secretum ejus quae concepit me. Docebis me (Cant. VIII, 1, 2). Vides quemadmodum delectata munere gratiarum, ad interiora cupit mysteria pervenire, et omnes sensus suos consecrare Christo?

40. To which the Church responds: Who will give you, brother, to me, suckling at my mother's breasts? Finding you outside, I will kiss you; and indeed they will not spurn me. I will take you up, and I will lead you into my mother's house, and into the secret of her who conceived me. You will teach me (Cant. 8, 1, 2). You see how, delighted with the gift of graces, she longs to arrive at the inner mysteries, and to consecrate all her senses to Christ?

Adhuc quaerit, adhuc suscitat charitatem, et suscitari sibi eam poscit a filiabus Hierusalem, quarum gratia, hoc est, animarum fidelium, Sponsum in amorem sui uberiorem desiderat provocari.

She still seeks, she still rouses charity, and she demands that it be roused for herself by the daughters of Jerusalem, for whose sake, that is, of faithful souls, she desires the Bridegroom to be provoked into a more abundant love of herself.

41. Unde Dominus Jesus et ipse invitatus tantae studio charitatis, pulchritudine decoris et gratiae; quod nulla jam in ablutis delicta sorderent, dicit ad Ecclesiam: Pone me ut signaculum in cor tuum, ut sigillum in brachium tuum (Ibid., 6); hoc est, decora es, proxima mea, tota formosa es, nihil tibi deest. Pone me ut signaculum in cor tuum; quo fides tua pleno fulgeat sacramento. Opera quoque tua luceant, et imaginem Dei praeferant, ad cujus imaginem facta es. Charitas tua nulla persecutione minuatur, quam multa aqua excludere, flumina undare non possint (Ibid.

41. Whence the Lord Jesus also himself, invited by so great a zeal of charity, by the beauty of comeliness and grace; inasmuch as no sins now were befouling those washed, says to the Church: Place me as a signet upon your heart, as a seal upon your arm (Ibid., 6); that is, you are fair, my near one, you are entirely beautiful, nothing is lacking to you. Place me as a signet upon your heart; that your faith may shine with a full sacrament. Let your works also shine, and bear forth the image of God, according to whose image you were made. Let your charity be diminished by no persecution, which much water cannot exclude, nor can rivers inundate (Ibid.

7).

42. Unde repete quia accepisti signaculum spiritale, spiritum sapientiae et intellectus, spiritum consilii atque virtutis, spiritum cognitionis atque pietatis, spiritum sancti timoris (Esai. XI, 2): et serva quod accepisti. Signavit te Deus Pater, confirmavit te Christus Dominus; et dedit pignus Spiritus in cordibus tuis, sicut Apostolica lectione didicisti (II Cor.

42. Therefore, recall that you have received the spiritual seal, the spirit of wisdom and understanding, the spirit of counsel and of virtue, the spirit of knowledge and of piety, the spirit of holy fear (Isaiah 11, 2): and keep what you have received. God the Father has sealed you, Christ the Lord has confirmed you; and he has given the pledge of the Spirit in your hearts, as you have learned from the Apostolic reading (2 Cor.

V, 2).

5, 2).

CAPUT VIII.

CHAPTER 8.

De mystico Dominici altaris convivio: quod ne quispiam minoris faciat, ostenditur Synagogae sacris antiquius esse; cum in sacrificio Melchisedech expressum fuerit: ipso autem manna longe praestantius, cum sit corpus Christi; ac inter utrumque perelegans comparatio instituitur.

On the mystical banquet of the Lord’s altar: so that no one may make it of lesser account, it is shown to be more ancient than the rites of the Synagogue; since it has been expressed in the sacrifice of Melchizedek: yet it is far more excellent than the manna itself, since it is the body of Christ; and between the two a most elegant comparison is instituted.

43. His abluta plebs dives insignibus, ad Christi contendit altaria, dicens: Et introibo ad altare Dei, ad Deum qui laetificat juventutem meam (Psal. XLII, 4); depositis enim inveterati erroris exuviis, renovata in aquilae juventute, coeleste illud festinat adire convivium. Venit igitur, et videns sacrosanctum altare compositum, exclamans ait: Parasti in conspectu meo mensam.

43. Having been washed by these, the people, rich in insignia, makes for the altars of Christ, saying: “And I will go in to the altar of God, to God who gladdens my youth” (Ps. 42, 4); for, with the cast-offs of inveterate error laid aside, renewed in the youth of an eagle, it hastens to approach that heavenly banquet. It comes, therefore, and seeing the sacrosanct altar set in order, exclaiming it says: “You have prepared a table in my sight.”

Hanc loquentem inducit David dicens: Dominus pascit me, et nihil mihi deerit: in loco pascuae ibi me collocavit. Super aquam refectionis educavit me (Psal. XXII, 1, 2). Et infra: Nam etsi ambulem in medio umbrae mortis, non timebo mala; quoniam tu mecum es. Virga tua et baculus tuus, ipsa me consolata sunt.

David introduces her speaking, saying: The Lord pastures me, and nothing will be lacking to me: in a place of pasture there he has placed me. Over the water of refreshment he has led me (Psal. 22, 1, 2). And further on: For even if I should walk in the midst of the shadow of death, I will not fear evils; for you are with me. Your rod and your staff, they themselves have comforted me.

Parasti in conspectu meo mensam adversus eos qui tribulant me. Impinguasti in oleo caput meum, et poculum tuum inebrians quam praeclarum est!

You have prepared a table in my sight against those who tribulate me. You have anointed with oil my head, and your cup, inebriating—how illustrious it is!

44. Nunc illud consideremus, ne quis forte visibilia videns (quoniam quae sunt invisibilia, non videntur, nec possunt humanis oculis comprehendi) dicat forte: Judaeis Deus manna pluit, pluit coturnices (Exod. XVI, 13): Ecclesiae autem illi dilectae haec sunt quae praeparavit; de quibus dictum est: Quod oculus non vidit, nec auris audivit, nec in cor hominis ascendit, quae praeparavit Deus diligentibus eum (I Cor. II, 9). Ergo ne quis hoc dicat, summo studio volumus comprobare quod et antiquiora sunt sacramenta Ecclesiae quam Synagogae, et praestantiora quam manna est.

44. Now let us consider this, lest someone perhaps, seeing the visible things (since the things that are invisible are not seen, nor can they be comprehended by human eyes), should perhaps say: to the Jews God rained manna, he rained quails (Exod. 16, 13): but for that beloved Church these are the things which he has prepared; of which it has been said: What eye has not seen, nor ear heard, nor has it ascended into the heart of man, the things which God has prepared for those loving him (1 Cor. 2, 9). Therefore, lest anyone say this, with the highest zeal we wish to prove that both the sacraments of the Church are more ancient than those of the Synagogue, and more excellent than the manna is.

45. Antiquiora docet lectio Genesis quae decursa est (Gen. XIV, 18); Synagoga enim ex lege Moysi principium sumpsit (Exod. XXXIV, 1 et seq.): Abraham vero longe anterior, qui victis hostibus, et nepote proprio recepto.

45. The lection of Genesis which has been gone through (Gen. 14, 18) teaches the more ancient; for the Synagogue took its beginning from the law of Moses (Exod. 34, 1 and following): but Abraham is far earlier, who, with the enemies conquered and his own nephew recovered.

cum potiretur victoria; tunc illi occurrit Melchisedech, et protulit ea quae Abraham veneratus accepit. Non Abraham protulit, sed Melchisedech; qui inducitur sine patre, sine matre, neque initium dierum, neque finem habens, similis autem Filio Dei: de quo ait Paulus ad Hebraeos: Quia manet sacerdos in perpetuum (Hebr. VII et seq.); qui interpretatione Latina dicitur rex justitiae, rex pacis.

when he had obtained the victory; then Melchizedek met him, and brought forth those things which Abraham, having venerated, received. Not Abraham brought them forth, but Melchizedek; who is introduced as without father, without mother, having neither beginning of days nor end, but like to the Son of God: of whom Paul says to the Hebrews: Because he remains a priest forever (Heb. 7 and following); who in Latin interpretation is called king of justice, king of peace.

46. Non agnoscis quis iste sit? Potest homo esse rex justitiae, cum ipse vix justus sit? Potest esse rex pacis, cum vix possit esse pacificus?

46. Do you not recognize who this is? Can a man be king of justice, when he himself is scarcely just? Can he be king of peace, when he can scarcely be pacific?

Sine matre secundum divinitatem; quia ex Patre Deo genitus est, unius substantiae cum Patre: sine patre secundum incarnationem, qui natus ex Virgine est: initium et finem non habens, quia ipse est initium et finis omnium, primus et novissimus. Non igitur humani, sed divini est muneris sacramentum quod accepisti, ab eo prolatum qui benedixit fidei patrem Abraham, illum cujus gratiam et gesta miraris.

Without a mother according to divinity; because he was begotten from God the Father, of one substance with the Father: without a father according to the incarnation, since he was born of the Virgin: not having beginning or end, because he himself is the beginning and the end of all things, the first and the last. Therefore the sacrament which you have received is not of a human gift, but of a divine gift, brought forth by him who blessed Abraham, the father of faith, that one whose grace and deeds you marvel at.

47. Probatum est antiquiora esse Ecclesiae sacramenta, nunc cognosce potiora. Revera (De Consec. dist.

47. It has been proved that the sacraments of the Church are more ancient; now recognize the more excellent. In truth (De Consec. dist.

2, c. Revera) mirabile est quod manna Deus pluerit patribus, et quotidiano coeli pascebantur alimento. Unde dictum est: Panem angelorum manducavit homo (Psal. LXXVII, 25). Sed tamen panem illum qui manducaverunt, omnes in deserto mortui sunt: ista autem esca quam accipis, iste panis vivus qui descendit de coelo, vitae aeternae substantiam subministrat; et quicumque hunc manducaverit, non morietur in aeternum: et est corpus Christi.

2, c. Revera) marvelous is it that God rained manna upon the fathers, and they were nourished by the quotidian food of heaven. Whence it is said: Man ate the bread of angels (Ps. 77, 25). But yet, those who ate that bread all died in the desert; whereas this food which you receive, this living bread which descended from heaven, supplies the substance of eternal life; and whoever eats this will not die forever: and it is the body of Christ.

48. Considera nunc (De Consec. dist. 2, c. Revera, § Considera) utrum praestantior sit panis angelorum, an caro Christi, quae utique corpus est vitae.

48. Consider now (De Consec. dist. 2, c. Revera, § Considera) whether the bread of angels is more excellent, or the flesh of Christ, which indeed is the body of life.

Manna illud e coelo, hoc supra coelum; illud coeli, hoc Domini coelorum: illud corruptioni obnoxium, si in diem alterum servaretur; hoc alienum ab omni corruptione, quod quicumque religiose gustaverit, corruptionem sentire non poterit. Illis aqua de petra fluxit (Exod. XVII, 6), tibi sanguis e Christo (Joan.VI, 55 et seq.): illos ad horam satiavit aqua, te sanguis diluit in aeternum.

That manna was from heaven, this is above heaven; that was of heaven, this is of the Lord of the heavens: that was liable to corruption, if it were kept for the next day; this is alien from all corruption, which whoever devoutly tastes will not be able to experience corruption. For them water flowed from the rock (Exod. 17, 6), for you blood from Christ (John 6, 55 and the following): water satiated them for an hour, blood washes you forever.

Judaeus bibit, et sitit: tu cum biberis, sitire non poteris: et illud in umbra, hoc in veritate.

The Jew drinks, and thirsts: you, when you have drunk, will not be able to thirst: and that in shadow, this in truth.

49. Si illud quod miraris, umbra est; quantum istud est, cujus et umbram miraris! Audi quia umbra est quae apud patres facta est: Bibebant, inquit, de consequenti eos petra: petra autem erat Christus. Sed non in pluribus eorum complacitum est Deo; nam prostrati sunt in deserto (I Cor.

49. If that which you marvel at is a shadow; how great is that, whose shadow too you marvel at! Hear that it is a shadow which was done among the fathers: They were drinking, he says, from the rock that followed them: but the rock was Christ. But in most of them it was not well-pleasing to God; for they were prostrated in the desert (1 Cor.

X, 4, 5). Haec autem in figura facta sunt nostra. Cognovisti praestantiora; potior est enim lux quam umbra, veritas quam figura, corpus auctoris quam manna de coelo.

10, 4, 5). These things, however, were done in figure for us. You have come to know the more excellent; for light is better than shadow, truth than figure, the body of the author than the manna from heaven.

CAPUT IX.

CHAPTER 9.

Ne quis externa perculsus specie, in fide fluctuet, plurimis exemplis, quibus mutatam aut victam fuisse naturam constat, in medium allatis, e pane veram Christi carnem fieri evincit. Postremo nonnullis quae ad effectus ejus, utentium dispositiones ac similia pertinent, figurate propositis, tractatum claudit.

Lest anyone, struck by the external appearance, should waver in faith, by adducing very many examples, by which it is evident that nature has been changed or overcome, he evinces that from bread the true flesh of Christ is made. Finally, with certain matters which pertain to its effects, the dispositions of the users, and the like, set forth figuratively, he closes the treatise.

50. Forte dicas: Aliud video, quomodo tu mihi asseris quod Christi corpus accipiam? Et hoc nobis adhuc superest ut probemus. Quantis igitur utimur exemplis!

50. Perhaps you will say: I see something different; how do you assert to me that I receive the body of Christ? And this still remains for us to prove. How many examples, then, we employ!

Probemus non hoc esse quod natura formavit, sed quod benedictio consecravit: majoremque vim esse benedictionis quam naturae; quia benedictione etiam natura ipsa mutatur.

Let us prove that it is not what nature formed, but what the benediction consecrated: and that the power of the benediction is greater than that of nature; because by benediction even nature itself is changed.

51. Virgam tenebat Moyses, projecit eam, et facta est serpens (Exod. IV, 3, 4). Rursus prehendit caudam serpentis, et in virgae naturam revertit. Vides igitur prophetica gratia bis mutatam esse naturam et serpentis et virgae?

51. Moses was holding a rod, he cast it down, and it became a serpent (Exod. 4, 3, 4). Again he seized the serpent’s tail, and it returned into the nature of a rod. Do you see, therefore, that by prophetic grace the nature both of the serpent and of the rod was twice changed?

Currebant Aegypti flumina puro aquarum meatu, subito de fontium venis sanguis coepit erumpere; et non erat potus in fluviis (Exod. VII, 20 et seq.). Rursus a prophetae prece cruor cessavit fluminum, aquarum natura remeavit. Circumclusus undique erat populus Hebraeorum, hinc Aegyptiis vallatus, inde mari clausus: virgam levavit Moyses, separavit se aqua, et in murorum specie congelavit, atque inter undas via pedestris apparuit (Exod.

Egypt’s rivers were running with a pure flow of waters, suddenly from the veins of the springs blood began to burst forth; and there was no drink in the rivers (Exod. 7, 20 and following.). Again, at the prophet’s prayer the gore of the rivers ceased, the nature of the waters returned. The people of the Hebrews were shut in on every side, on this side walled in by the Egyptians, on that side shut in by the sea: Moses lifted the rod, the water parted itself, and congealed in the appearance of walls, and a pedestrian way appeared amid the waves (Exod.

XIV, 21 et seq.). Jordanis retrorsum conversus contra naturam in sui fontis revertit exordium (Jos. III, 16). Nonne claret naturam vel maritimorum fluctuum vel fluvialis cursus esse mutatam? Sitiebat populus patrum, tetigit Moyses petram, et aqua de petra fluxit.

14, 21 and following). The Jordan, turned backward, against nature reverted to the beginning of its own source (Josh. 3, 16). Does it not stand clear that the nature both of the maritime billows and of the fluvial course has been changed? The people of the fathers was thirsting; Moses touched the rock, and water flowed from the rock.

Numquid non praeter naturam operata est gratia, ut aquam vomeret petra, quam non habebat natura? Merrha fluvius amarissimus erat, ut sitiens populus bibere non posset. Misit Moyses lignum in aquam, et amaritudinem suam aquarum natura deposuit (Exod.

Did not grace work beyond nature, that the rock should vomit forth water, which it did not have by nature? The Merrha river was most bitter, so that the thirsting people could not drink. Moses sent/put wood into the water, and the nature of the waters laid aside its own bitterness (Exod.

XV, 23 et seq.), quam infusa subito gratia temperavit. Sub Elisaeo propheta uni ex filiis prophetarum excussum est ferrum de securi, et statim mersum est. Rogavit Elisaeum, qui amiserat ferrum: misit etiam Elisaeus lignum in aquam, et ferrum natavit (IV Reg.

15, 23 and the following), which grace, suddenly poured in, tempered. Under the prophet Elisha, for one of the sons of the prophets the iron was shaken off from the axe, and at once it was submerged. He who had lost the iron asked Elisha: Elisha also sent a piece of wood into the water, and the iron floated (4 Kings.

VI, 6). Utique et hoc praeter naturam factum cognoscimus; gravior est enim ferri species, quam aquarum liquor.

6, 6). Certainly we also recognize that this too was done beyond nature; for the species of iron is heavier than the liquor of waters.

52. Advertimus igitur majoris esse virtutis gratiam quam naturam, et adhuc tamen propheticae benedictionis numeramus gratiam? Quod si tantum valuit humana benedictio, ut naturam converteret (III Reg. XVIII, 38); quid dicimus de ipsa consecratione divina, ubi verba ipsa Domini Salvatoris operantur?

52. We observe, therefore, that grace is of greater power than nature; and yet do we still reckon it as the grace of prophetic benediction? But if a human benediction availed so much as to convert nature (3 Kings 18, 38); what do we say of the divine consecration itself, where the very words of the Lord Savior operate?

Nam sacramentum istud quod accipis, Christi sermone conficitur. Quod si tantum valuit sermo Eliae, ut ignem de coelo deponeret: non valebit Christi sermo, ut species mutet elementorum? De totius mundi operibus legisti: Quia ipse dixit, et facta sunt: ipse mandavit, et creata sunt, (Psal.

For that sacrament which you receive is effected by the word of Christ. But if the word of Elijah had such power as to bring down fire from heaven: will not the word of Christ avail to change the species of the elements? Concerning the works of the whole world you have read: Because he himself said, and they were made: he himself commanded, and they were created, (Psal.

CXLVIII, 5.De Consec., dist. 2, c. In quibus, § Cujus clare) sermo ergo Christi qui potuit ex nihilo facere quod non erat, non potest ea quae sunt, in id mutare, quod non erant? Non enim minus est novas rebus dare, quam mutare naturas.

148, 5.On Consecration, distinction 2, c. In quibus, § Cujus clare) therefore the word of Christ, who was able to make out of nothing what was not, cannot change the things that are into that which they were not? For it is no less to confer new properties upon things than to change natures.

53. Sed quid argumentis utimur? Suis utamur exemplis, incarnationisque exemplo astruamus mysterii veritatem. Numquid naturae usus praecessit, cum Jesus Dominus ex Maria nasceretur?

53. But why do we use arguments? Let us use his own examples, and by the example of the Incarnation let us establish the truth of the mystery. Did the usage of nature precede, when Jesus the Lord was born from Mary?

Si ordinem quaerimus, viro mixta femina generare consuevit. Liquet igitur quod praeter naturae ordinem Virgo generavit. Et hoc quod conficimus corpus, ex Virgine est: quid hic quaeris naturae ordinem in Christi corpore, cum praeter naturam sit ipse Dominus Jesus partus ex Virgine?

If we seek the order, a woman mingled with a man is accustomed to beget. It is clear, therefore, that the Virgin gave birth beyond the order of nature. And this body which we confect is from the Virgin: why do you here seek the order of nature in the body of Christ, since the Lord Jesus himself, born from the Virgin, is beyond nature?

Vera utique caro Christi, quae crucifixa est, quae sepulta est: vere ergo carnis illius sacramentum est.

Truly indeed the flesh of Christ, which was crucified, which was buried: therefore it is truly the sacrament of that flesh.

54. Ipse clamat Dominus Jesus: Hoc est corpus meum (Matth. XXVI, 26). Ante benedictionem verborum coelestium alia species nominatur, post consecrationem corpus significatur (De Consec. dist.

54. The Lord Jesus himself cries out: This is my body (Matt. 26, 26). Before the blessing of the heavenly words a different species is named, after the consecration the body is signified (On Consecration, dist.

10, § Haec et his). Ipse dicit sanguinem suum. Ante consecrationem aliud dicitur, post consecrationem sanguis nuncupatur. Et tu dicis: Amen, hoc est, verum est.

10, § Haec et his). He himself says his blood. Before the consecration it is called something else; after the consecration it is named blood. And you say: Amen, that is, it is true.

Quod os loquitur, mens interna fateatur: quod sermo sonat, affectus sentiat.

What the mouth speaks, let the internal mind confess: what speech sounds, let the affection sense.

55. His igitur sacramentis pascit Ecclesiam suam Christus, quibus animae firmatur substantia: meritoque videns profectum ejus gratiae continentem, dicit ad eam: Quam decora facta sunt ubera tua, soror mea sponsa! Quam decora facta sunt a vino: et odor vestimentorum tuorum super omnia aromata! Favus distillans labia tua, o sponsa, mel et lac sub lingua tua, et odor vestimentorum tuorum sicut odor Libani.

55. Therefore with these sacraments Christ feeds his Church, by which the substance of the soul is made firm; and deservedly, seeing her progress, restrained by grace, he says to her: How fair your breasts have been made, my sister bride! How fair they have been made by wine; and the odor of your garments is above all aromatics! Your lips, O bride, are a dripping honeycomb; honey and milk are under your tongue, and the odor of your garments is like the odor of Lebanon.

Hortus conclusus, soror mea sponsa, hortus conclusus, fons signatus (Cant. IV, 10 et seq.). Quo significat signatum debere apud te manere mysterium, ne violetur operibus malae vitae, atque adulterio castitatis, ne divulgetur quibus non convenit, ne garrula loquacitate dispergatur in perfidos. Bona ergo debet esse fidei tuae custodia, ut intemerata vitae ac silentii integritas perseveret.

An enclosed garden, my sister bride, an enclosed garden, a sealed fountain (Cant. 4, 10 and following). By which he signifies that the mystery ought to remain sealed with you, lest it be violated by the works of an evil life, and by adultery against chastity, lest it be divulged to those to whom it is not fitting, lest by garrulous loquacity it be scattered among the perfidious. Therefore the custody of your faith ought to be good, so that the unviolated integrity of life and of silence may persevere.

56. Unde et Ecclesia altitudinem servans mysteriorum coelestium, rejicit a se graviores venti procellas, et invitat vernantis gratiae suavitatem: et sciens quod hortus suus Christo displicere non possit, ipsum advocat Sponsum dicens: Exsurge aquilo, et veni auster: perfla hortum meum, et defluant unguenta mea (Ibid., 16). Descendat frater meus in hortum suum, et edat fructum pomiferarum suarum (Cant. V, 1). Bonas enim arbores et fructiferas habet, quae radices suas tinxerint sacri fontis irriguo, et in bonos fructus novae fecunditatis germine pullulaverint; ut non jam prophetica caedantur securi, sed Evangelica ubertate fecundentur (Matth. III, 10).

56. Whence also the Church, preserving the altitude of celestial mysteries, rejects from herself the heavier tempests of wind, and invites the suavity of vernal grace; and knowing that her garden cannot be displeasing to Christ, she calls upon the Bridegroom himself, saying: Arise, north wind, and come, south wind: blow through my garden, and let my ointments flow down (Ibid., 16). Let my brother descend into his garden, and let him eat the fruit of his fruit-bearing trees (Cant. 5, 1). For she has good and fruit-bearing trees, which have dipped their roots in the irrigating stream of the sacred font, and have sprouted forth into good fruits by the germ of new fecundity; so that they are no longer cut down by the prophetic axe, but are made fecund by Evangelical abundance (Matt. 3, 10).

57. Denique fertilitate earum etiam Dominus delectatus respondet: Ingressus sum in hortum meum, soror mea Sponsa: vindemiavi myrrham meam cum unguentis meis, manducavi cibum meum cum melle meo, bibi potum meum cum lacte meo (Cant. V, 1). Quare cibum et potum dixerit, fidelis intellige. Illud autem non dubium, quod in nobis ipse manducat et bibit, sicut in nobis legisti quia in carcere esse se dicit (Matth.

57. Finally, delighted also by their fertility, the Lord responds: I have entered into my garden, my sister Bride: I have vintaged my myrrh with my unguents, I have eaten my food with my honey, I have drunk my drink with my milk (Cant. 5, 1). Why he said food and drink, let the faithful understand. But this is not doubtful: that in us he himself eats and drinks, just as you have read that in us he says that he is in prison (Matth.

XXV, 36).

25, 36).

58. Unde et Ecclesia videns tantam gratiam, hortatur filios suos, hortatur proximos, ut ad sacramenta concurrant, dicens: Edite proximi mei, et bibite, et inebriamini, fratres mei (Cant. V, 1). Quid edamus, quid bibamus, alibi tibi per Prophetam Spiritus sanctus expressit dicens: Gustate et videte quoniam suavis est Dominus: beatus vir qui sperat in eo (Psal. XXXIII, 9). In illo sacramento (De Consec.

58. Whence also the Church, seeing so great a grace, exhorts her sons, exhorts her neighbors, that they run together to the sacraments, saying: Eat, my neighbors, and drink, and be inebriated, my brothers (Cant. 5, 1). What we should eat, what we should drink, elsewhere for you through the Prophet the Holy Spirit has expressed, saying: Taste and see that the Lord is sweet; blessed is the man who hopes in him (Psal. 33, 9). In that sacrament (On the Consecration...

dist. 2, cap., In illo sacram.) Christus est; quia corpus est Christi: non ergo corporalis esca, sed spiritalis est. Unde et Apostolus de typo ejus ait: Quia patres nostri escam spiritalem manducaverunt, et potum spiritalem biberunt (ICor.

dist. 2, ch., In that sacram.) It is Christ; because it is the body of Christ: not therefore a corporeal food, but it is spiritual. Whence also the Apostle says concerning its type: That our fathers ate spiritual food, and drank spiritual drink (1 Cor.

X, 3); corpus enim Dei corpus est spiritale: corpus Christi corpus est divini Spiritus; quia Spiritus Christus, ut legimus: Spiritus ante faciem nostram Christus Dominus (Thren. IV, 20). Et in Petri Epistola habemus: Christus pro nobis mortuus est (I Pet. II, 21). Denique cor nostrum esca ista confirmat, et potus iste laetificat cor hominis, ut Propheta memoravit (Psal.

10, 3); for the body of God is a spiritual body: the body of Christ is the body of the divine Spirit; because the Spirit is Christ, as we read: The Spirit before our face is Christ the Lord (Thren. 4, 20). And in the Epistle of Peter we have: Christ died for us (1 Pet. 2, 21). Finally, this food confirms our heart, and this drink gladdens the heart of man, as the Prophet has commemorated (Psal.

CIII, 15).

103, 15).

59. Unde adepti omnia, sciamus regeneratos nos esse: nec dicamus, quomodo regenerati sumus? Numquid in ventrem matris nostrae introivimus, et renati sumus? non agnosco usum naturae.

59. Whence, having obtained all things, let us know that we have been regenerated; nor let us say, how have we been regenerated? Have we entered into the womb of our mother and been reborn? I do not recognize the use of nature.

Sed nullus hic naturae ordo, ubi excellentia gratiae est. Denique non semper usus naturae generationem facit: generatum ex Virgine Christum Dominum confitemur, et naturae ordinem denegamus. Non enim ex viro Maria concepit: sed de Spiritu sancto in utero accepit, ut dicit Matthaeus: Quia inventa est in utero habens de Spiritu sancto (Matth.

But here there is no order of nature, where the excellence of grace is. Indeed, the usage of nature does not always make generation: we confess Christ the Lord begotten from the Virgin, and we deny the order of nature. For Mary did not conceive from a man: but from the Holy Spirit she received in the womb, as Matthew says: Because she was found in the womb having from the Holy Spirit (Matt.

I, 18). Si ergo superveniens Spiritus sanctus in Virginem, conceptionem operatus est, et generationis munus implevit: non utique dubitandum est quod superveniens in fontem, vel super eos qui baptismum consequuntur, veritatem regenerationis operetur.

1, 18). If therefore the Holy Spirit, supervening upon the Virgin, wrought conception and fulfilled the office of generation: surely it is not to be doubted that, supervening upon the font, or upon those who obtain baptism, he works the verity of regeneration.