Ambrosius: 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.

He promises that, after the treatises which he had formerly held concerning morals, he will set forth an exposition of the mysteries. Then, having declared why he did not disclose them sooner, he proceeds to a mystical opening which he demonstrates was once celebrated 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. We held a daily discourse on morals, when either the deeds of the Patriarchs or the precepts of the Proverbs were read; so that, instructed and formed by these, you might accustom yourselves to enter the ways of your ancestors and to follow their path, and to obey the divine oracles: whereby, renewed through baptism, you would hold to the practice of that life which befits 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 ought to be insinuated before baptism to those not yet initiated, we would have judged ourselves to have revealed rather than instructed. Moreover, because the very light of the mysteries has been poured forth more effectively upon the unsuspecting than if any 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 inhale the good odour of eternal life, and seize it for yourselves by the gift of the sacraments: which we have signified to you, when we were speaking of the mystery celebrating the opening: Epheta, which is to open (Marc. 7, 34); so that each one about to come to grace might recognize what he is asked, and remember what he ought to answer.

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 cured the mute and the deaf. But he touched the mouth; for he was healing both the mute and the deaf man: in the one case, that his mouth, infused with the sound of voice, might open; in the other, because such a touch was fitting for a man, not fitting for a woman.

CAPUT II.

CHAPTER 2.

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

What those entering the Church to be initiated promised, and to whom in the presence of witnesses, and wherefore they turned themselves to the east?

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 are opened to you, you have entered the sanctuary of regeneration: repeat what you were asked, recall what you answer. You renounced the devil and his works, the world and its luxury and pleasures. Your voice is kept, 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 the Levite, you saw the priest, you saw the high priest. Do not consider the figures of bodies, but the grace of the mysteries. You spoke with angels present, as it is written: For the lips of the priest keep knowledge, and they seek the law from his mouth; for he is an 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). It is not to deceive, it is not to deny: he is an angel who proclaims the kingdom of Christ and eternal life. He is not to be esteemed by his appearance, but by his office. Consider what he has delivered, weigh his use, and acknowledge his rank.

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 to behold your adversary, whom you are thought to renounce with the mouth: turn to the east; for he who renounces the devil is turned toward Christ, and beholds him directly with his 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 that in the water and in the sacred ministrations the presence and operation of the divinity must be considered, by the several figures by which baptism was already foreshown from the creation of the world and thereafter.

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 certainly, but not only waters: light beings ministering there, and the chief priest questioning and consecrating. First of all the Apostle taught you that we are not to contemplate those things which are seen, but those which are not seen; for the things which are seen are temporal: but the things which are not seen, eternal (II 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 elsewhere you have: Because the invisible things of God are perceived through the creature of the world by the things that are made: moreover his eternal power and divinity are estimated in works (Rom. 1, 20). Whence the Lord himself said also: If you do not believe me, believe the works (John 10, 38). Believe therefore that the presence of divinity is there.

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

Do you believe the operation, but do not believe the presence? Whence would the operation follow, unless the presence had gone before?

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 a mystery it is, prefigured in the very origin of the world. In the very beginning, when God made heaven and earth, "the Spirit," he says, "was moving over the waters" (Gen. 1:2). He who was moving over the waters, was he not at work over the waters?

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

But what shall I say — "was he at work"? He who was borne over was borne over with respect to presence. Was he not at work, 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.

Know that he was at work in that fabric of the world, when the Prophet says to you: "By the word of the Lord the heavens were established, and by the spirit of his mouth all their host" (Psal. 32, 6). Both are supported by prophetic testimony, both because he was borne over and because he was at work. Because he was borne over, Moses says; because he was at work, David testifies.

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

10. Accept another testimony. All flesh was corrupt through its iniquities. "My Spirit shall not remain in men," says God, "because they are flesh" (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 heavier blot of sin, the spiritual is turned away. Wherefore, God, wishing to repair what was lacking, made a flood, and ordered the just Noah to ascend into the ark (Gen. 7, 1 et seq.). Who, when the flood was withdrawing, first sent forth a raven, which did not return; he sent forth 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). Do you see the water, do you see the wood, do you behold the dove, and do you doubt concerning 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. Therefore it is the water in which the flesh is immersed, so that every carnal sin may be washed away. There every vice is buried. It is the wood 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 the one in whose likeness the Holy Spirit descended, as you learned in the New Testament (Matt. 3:16), which inspires in you the peace of the soul, the tranquillity of the mind. The raven is the figure of sin, which departs and does not return; if in you also the custody and form of the righteous 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. A third testimony also is, as the Apostle teaches you: For 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 Cor. 10, 1, 2). Moreover Moses himself says in the Song: You sent forth your Spirit, and the sea covered them (Exod. 15, 10). Note that in that passage of the Hebrews even then a figure of the sacred baptism preceded, in which the Egyptian perished and the Hebrew escaped. For what else are we taught in this daily sacrament, unless that guilt is submerged, and error abolished: whereas piety and innocence remain safely preserved?

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 the good cloud which cooled the fires of carnal passions. The good cloud overshadows those whom the Holy Spirit revisits. Moreover it came upon Mary the virgin, 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 he begot redemption for the human race. And that miracle was effected through Moses in figure (Exod. 14, 21 et seq.). If therefore the Spirit was present in figure, he is not present in truth, since Scripture says to you: For the law was given through Moses, but grace and truth were made 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. The spring of Marah was very bitter: Moses cast a tree into it, and it was made sweet (Exod. XV, 23 et seq.). For water without the preaching of the Lord’s Cross will be for no uses of future salvation: but when it has been consecrated by the mystery of the saving Cross, then it is tempered for the use of the spiritual bath and the salutary cup. Just as Moses cast a tree into that spring — that is, the prophet — so likewise into this spring the priest casts the preaching of the Lord’s Cross, and the water becomes 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. Therefore do not trust only the eyes of your body: rather that which is not seen is more truly seen; for this is temporal, that eternal is beheld, which is not comprehended by the eyes, but is discerned by the soul 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 reading of the course of the Kingdoms 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 the girl from among the captives said that there was a prophet in Israel who could cleanse him from the contagion of leprosy. Having taken, she said, gold and silver, she proceeded to the king of Israel. Who, when he learned the cause of her arrival, tore his garments, saying that he was the more tried, since from him were demanded things not belonging to royal power: Elisha, however, signified to the king that he should send to him a Syrian, that he might know that there is a God in Israel.

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

And when he had come, he commanded him that he be plunged 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 reason with himself that the waters of his country were better, in which he had often been immersed, and had never been washed of leprosy; and, being called back, he did not obey the prophet’s commands: but by the admonition and persuasions of the servants he acquiesced, and plunged. And having been cleansed immediately he understood that it was not by the waters that each one is cleansed, but by 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. Know now who that younger girl of the captives is, namely the congregation from the Gentiles, that is, the Church of the Lord humbled before the captivity of sin, when it yet had not the liberty of grace; by whose counsel that vain people of the nations heard the prophetic word, about which they had long before doubted; afterward, however, when it believed that it must be fulfilled, it was washed from every contagion of vices. And he indeed doubted before he was healed: you are now 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 the water does not cleanse without the Spirit is declared by the testimony of John and by the words of those very ones to whom the same sacrament is administered. This is also asserted as signified by the Gospel pool, and the paralytic healed there by the Lord: in which place the Holy Spirit is shown truly to have descended in the baptism of the 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 said to you above, that you should not believe only that which you saw; lest perhaps you too should say: "This is that great mystery; which neither eye has seen, nor ear has heard, nor has it ascended into the heart of man" (1 Cor. 2:9)? I see waters, which I saw daily: these are to cleanse me, into which I often descended, and I was never cleansed? From this know 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 three witnesses in baptism are one, water, blood, and Spirit (I Joan. V, 7); for 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 is it, without water, the mystery of regeneration: for unless one has been born again of water and the Spirit, he cannot enter into the kingdom of God (John 3, 5). Moreover the catechumen believes in the cross of the Lord Jesus, by which he himself is also 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 was plunged seven times in the Law: (4 Reg. 5, 14) but you have been baptized in the name of the Trinity, you have confessed the Father, remember what you have done; you have confessed the Son, you have confessed the Holy Spirit. Hold the order of things in this faith; you are dead to the world, and you have risen 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 buried, dead through sin, you have been raised to eternal life. Believe therefore that the waters are not empty.

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: Because an angel of the Lord descended at a certain time into the natatory pool, and the water was stirred; and whoever first descended into the pool after the commotion of the water became healed from whatever languor he was held by (Joan. 5, 4). This pool was in Jerusalem, in which one man was healed each year: but no one was healed before the angel had descended. That it might be a sign that the angel had descended, the water was stirred for the unbelieving.

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

To them a sign, to you faith: to them an angel descended, to you the Holy Spirit: to them a creature was moved, to you Christ himself, the Lord of the creature, works.

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 healed, now all are healed: or rather, only one people is Christian; for in some there is also mendacious water (Jerem. XV, 18). Baptism does not heal the perfidious (I, q. 1, c. "It does not heal"), it does not cleanse, but pollutes. The Jew baptizes jars 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.

VII, 4), as if they could receive things insensible, either guilt or grace. You baptize this cup of yours sensible, in which your good works may shine, in which the splendor of your grace gleams. Therefore also that piscina is in figure; so that you may believe that into this font the divine power 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. Moreover that paralytic awaited the man (John 5, 7). Who is that man, if not the Lord Jesus born of the Virgin: by whose advent no longer a shadow would cure some, but truth would heal all? This then is he who was awaited to descend, of whom God the Father said to John the Baptist: "Upon whom you shall 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: "For I saw the Spirit descending from heaven like a dove and remaining upon him" (ibid., 32). And why then did the Spirit descend like a dove, unless that you might see, unless that you might recognize that dove as also the one which the righteous Noah sent forth from the ark, to be the likeness of that dove, so that you might recognize a 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 will say: Since that dove which was sent forth was true, this one would have descended as if a dove: how then do we say there was a species there, and truth here; since, according to the Greeks, it is written that the Spirit descended in the species of a dove (Luc. III, 12)? But what is so true as divinity which always remains? A creature, however, cannot be truth, but a 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 those who are baptized ought not to be in mere appearance but in true simplicity. Whence also the Lord says: Be shrewd as serpents, and simple as doves (Matth. X, 16). Therefore rightly the dove descended, 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 the form is to be taken for truth also concerning Christ: "and being found in the form of a man" (Phil. II, 7); and concerning the Father God: "You have not seen his form" (John V, 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 accordingly his ministers are not to be disregarded. Finally, the confession of the Trinity made by the baptized is usually set forth briefly. 26. Is there still anything for you to doubt, when plainly the Father cries out to you in the Gospel, who says: 'This is my Son in whom I am well pleased' (Matth.

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, upon whom the Holy Spirit manifested himself like a dove; let the Holy Spirit also cry, who descended like a dove; let David cry: "The voice of the Lord is upon the waters, the God of majesty has thundered: the Lord is over many waters" (Psal. 28, 3); when Scripture testifies to you (1, q. 1, c. Cum Script.) that at Hierobaal the prayers fire descended from heaven (Judg. 6, 21), and again with Elijah praying, fire was sent which consecrated the sacrifice (3 Reg.

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 duties of priests. And if you regard merits, consider Elijah; likewise behold the merits of Peter, or of Paul, who received this mystery from the Lord Jesus and handed it down to us. A visible fire was sent to them (50, q. 1, c. Cum Script., § Ignis), that they might believe: to us an invisible fire works, who believe: to them as a figure, to us as an 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!

Believe therefore that the Lord Jesus is present when invoked by the prayers of priests, who said: "Where two or three are gathered, there am I also" (Matt. 18, 20); how much more where the Church is, where her 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 therefore descended; remember what you answer, that you should believe in the Father, believe in the Son, believe in the Holy Spirit. You do not have there: "I believe in the greater and the lesser and the last"; but by the same caution of your voice you are bound to believe similarly in the Son as you believe in the Father: likewise to believe in the Holy Spirit as you believe in the Son; this being alone excepted, that you confess the cross of the Lord Jesus alone is to be believed for you.

CAPUT VI.

CHAPTER 6.

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

After coming forth from the font of baptism: why an anointing is made on the head; why also the washing of the feet after baptism; and which 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 indeed went up to the priest: consider what followed. Is it not that which David says: "Like as the oil on the head, that ran down upon the beard, upon 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 ointment of which Solomon also said: "Ointment poured forth is your name; therefore the maidens have loved you, and have drawn you" (Song 1:2). How many today of renewed souls have loved you, Lord Jesus, saying: "Draw us after you; we run after the scent of your garments" (ibid., 3), that they might inhale the odor of 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. Therefore understand why this is done: because "the eyes of the wise are in his head" (Eccles. 2, 14). Hence it flows down into the beard, that is, into the grace of youth; hence into Aaron's beard, so that you may become an elect people, sacerdotal, precious; for by spiritual grace we are all anointed 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 Gospel reading. For our Lord Jesus in the Gospel washed the feet of his disciples. When he came to Simon Peter, Peter said: You will never wash my feet (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 perceive the mystery, and therefore refused the ministrations; for he thought that humility of a servant would be burdened if he patiently accepted the attendance of his lord. To whom the Lord answered: If I do not wash your feet, you will have no part with me. On hearing this, Peter said: Lord, not only the feet, he said, 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 washed needs only that his feet be washed; he is clean all over (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 his foot; for he had the sin from the succession of the first man: when the serpent supplanted him, and persuaded the error (Gen. 3, 6). Therefore his sole is washed, that hereditary sins may be removed; for our own sins are remitted through 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 know 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 are you bound to wash one another's feet" (John 13.14)! Since the very Author of salvation by his obedience has redeemed us, how much more should we his little servants show the service 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 washing away of sins is signified: by whose works it came about that the Church called herself both black and fair. The angels wondered at its brightness, as also at the Lord’s flesh; nay rather Christ himself commended the form of his Bride under various figures: in which their mutual affections 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 this you received white garments (De Consec. dist. 4, c. Accepsiti), so that it might be a sign that you have cast off the cloak of sins, and have put on the chaste veils of innocence, of which the Prophet said: "Thou shalt sprinkle me with hyssop, and I shall be cleansed; thou shalt wash me, and I shall be whiter than 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 whoever is baptized is seen to be cleansed both according to the Law and according to the Gospel: according to the Law, because with a bundle of hyssop Moses sprinkled the blood of the lamb (Exod. 12, 22); according to the Gospel, because Christ’s garments were white as snow, when he manifested the glory of his resurrection in the Gospel (Matt. 17, 2).

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).

Therefore he is whitened like snow, to whom guilt is forgiven. Whence also through Isaiah the Lord says: "If your sins be as scarlet, I will whiten them like snow" (Esai. I, 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. The Church, having assumed these garments through the laver of regeneration, says in the Canticles: I am black and comely, O daughters of Jerusalem (Cant. I, 4).
Black by the frailty of the human condition, comely by grace: black, because from sinners; comely by the sacrament of faith. Seeing these garments the daughters of Jerusalem, amazed, say: Who is this that ascends made white (Cant.

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

VIII, 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 would rise again; the Powers of heaven doubted, seeing that flesh would ascend into heaven. Indeed they said: Who is this King of glory? And while others said: Lift up your gates, O ye princes, and be ye lifted up, ye everlasting gates, and the King of glory shall 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 also you have the heavenly powers doubting, saying: Who is this who ascends from Edom, the redness of his garments from Bozrah, splendid in a white robe (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. Christ, however, seeing His Church in white garments, for whom He Himself, as you have in the book of the prophet Zechariah (Zach. 3, 3), had taken up filthy garments, or had taken away the soul by the bath of regeneration clean and washed, says: Behold, you are beautiful, my companion, behold you are beautiful, your eyes are like doves (Cant. 4, 1); in whose likeness the Holy Spirit descended from heaven (Luke.

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

III, 22). Beautiful eyes like doves, because in her likeness 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 ones, which have come up from the bath, which all bear twins, and there is no barrenness among them; as the little crimson ones, your lips (Song of Songs IV, 2, 3). This praise is not modest. First, by the sweet comparison to shorn animals; for we know that goats also feed without danger on the heights, and snatch food safely on the precipices: then, when they are shorn, to be relieved 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 this flock, having in herself many virtues of souls, which by the laver lay aside superfluous sins, which bring mystical faith and moral grace to Christ, which speak of 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 things the Church is beautiful. Hence the Word of God says to her: "You are altogether beautiful, my companion; there is no blemish in you; for sin is washed away. Come hither from Lebanon, O Bride, come hither from Lebanon: you shall pass over, and you shall pass through from the beginning of faith" (Ibid., 7, 8); in that, renouncing the world, he passes through the saeculum, and passes 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 have you become, O love, in your delights? Your stature has become like a palm, and your breasts like clusters of grapes' (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 whom the Church answers: Who will give you to me, brother, you who suck the breasts of my mother? Finding you outside I will kiss you: and indeed they will not scorn me. I will take you, and lead you into the house of my mother, and into the secret place of her who conceived me. You will teach me (Cant. 8, 1, 2). Do you see how, delighted by the gift of graces, she desires to attain 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 awakens charity, and she asks that it be awakened in her by the daughters of Jerusalem, for whose sake, that is, for the grace of the faithful souls, she desires the Sponsum to be stirred to a more abundant love of her.

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 himself, likewise invited by so great a zeal of charity, by the beauty of adornment and grace — so that sins no longer stain the washed — says to the Church: Put me as a signet on your heart, as a seal on your arm (Ibid., 6); that is, you are comely, my beloved, wholly beautiful, nothing is lacking to you. Put me as a signet on your heart; whereby your faith may shine with a full sacrament. Let your works also shine, and bear the image of God, in whose image you were made. Let your charity be lessened by no persecution, which many waters cannot quench, nor floods overwhelm (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 repeat that you have received the spiritual seal, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and piety, the spirit of holy fear (Esai. 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 learned in 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: that no one should reckon it of lesser worth, it is shown to be more ancient than the sacred rites of the Synagogue; since it is foreshown in the sacrifice of Melchisedec: moreover the manna is far more excellent, insofar as it is the body of Christ; and between the two a very fair comparison is established.

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, this people, rich in insignia, hastens to the altars of Christ, saying: "And I will go to the altar of God, to God who gives joy to my youth" (Psalm 42:4); for having laid aside the garments of long‑standing error, renewed in the youth of an eagle, it hastens to approach that heavenly feast. Therefore he comes, and seeing the most holy arranged altar, exclaiming says: "You have prepared a table before me."

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 this speaker, saying: "The Lord shepherds me, and I shall want nothing: in a place of pasture there he has set me. He brought me forth upon waters of refreshment" (Psal. XXII, 1, 2). And below: "For though I walk in the midst of the shadow of death, I will fear no 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 trouble me. You have anointed my head with oil, and your cup, intoxicating, how splendid 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 anyone perhaps, seeing the visible (for those things which are invisible are not seen, nor can they be comprehended by human eyes) say perhaps: To the Jews God rained manna, he rained quails (Exod. 16, 13): but to that beloved Church these are the things which he prepared; of which it is said: "What eye did not see, nor ear hear, nor did it ascend into the heart of man, which God prepared for those who love him" (1 Cor. 2, 9). Therefore, lest anyone say this, with the greatest zeal we wish to prove that the sacraments of the Church are both more ancient than the Synagogue, and more excellent than manna.

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 reading of Genesis just recited (Gen. 14, 18) teaches older things; for the Synagogue took its beginning from the law of Moses (Exod. 34, 1 et seq.): Abraham, however, was far earlier, who, having routed his enemies and received his own nephew.

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 was gaining the victory; then Melchisedech met him, and brought forth those things which Abraham, having worshipped, received. It was not Abraham who brought them forth, but Melchisedech; who is introduced without father, without mother, having neither beginning of days nor end, and yet similar to the Son of God: of whom Paul says to the Hebrews: "For he remains a priest forever" (Heb. 7 and following); who, in the Latin interpretation, is called king of righteousness, 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 barely just? Can he be king of peace, when he can scarcely be peaceful?

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 mother according to divinity; for he was begotten of the Father God, of one substance with the Father: without father according to the incarnation, who was born of the Virgin: having no beginning and end, because he himself is the beginning and end of all, the first and the last. Therefore the sacrament of the munus which you received is not of human but of divine origin, proferred by him who blessed Abraham the father of faith, him whose grace and deeds you admire.

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

47. It has been proved that the Church's sacraments are the more ancient; now recognize the superior ones. Revera (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. In truth) it is marvelous that God rained manna for the fathers, and they were fed from heaven with daily heavenly food. Hence it is said: "Man did eat the bread of angels" (Psal. 77, 25). Yet that bread which they ate — all of them died in the desert; but this food which you receive, this living bread which descended from heaven, supplies the substance of eternal life; and whoever eats this will never die for ever: 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.

Manna, that from heaven, this above the heaven; that of the sky, this of the Lord of the heavens: that subject to corruption, if it were kept for another day; this alien to all corruption, which whoever reverently tastes will not be able to feel corruption. For them water flowed from the rock (Exod. 17, 6), for you blood from Christ (John 6, 55 et seq.): water satisfied them for an hour, blood cleanses you for eternity.

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

The Jew drinks and is thirsty: you, when you drink, will not be able to be thirsty: 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 thing whose shadow you also marvel at! Hear, for it is a shadow which was made among the fathers: "They drank," he says, "from the rock that followed them": and the rock was Christ. But it pleased not God in many of them; 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.

X, 4, 5). These things, however, were made as a figure for us. You have known the more excellent things; for light is better than shadow, truth than a figure, the body of the Author than 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 an external appearance, waver in faith, he proves—by very many examples, by which it is evident that nature has been changed or subdued, brought into the open—that from bread the true flesh of Christ is made. Finally, with certain things that pertain to its effects, the dispositions of the users and similar matters being 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. You perhaps will say: I see something else — how do you assert to me that I receive the body of Christ? And this still remains for us to prove. By how many examples, then, do we make use!

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 this is not what nature formed, but what benediction consecrated: and that the force of benediction is greater than that of nature; for 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 tail of the serpent, and it reverted to the nature of the rod. Do you therefore see that by prophetic grace the nature of both serpent and rod was changed twice?

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.

Egyptian rivers ran with a pure flow of waters; suddenly from the veins of the springs blood began to burst forth, and there was no drinking in the rivers (Exod. VII, 20 et seq.). Again, at the prophet’s prayer the blood of the rivers ceased, the natural state of the waters returned. The people of the Hebrews were shut in on every side, here besieged by the Egyptians, there shut in by the sea: Moses lifted the rod, he separated the water, and it congealed into the semblance of walls, and a pedestrian way appeared among 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 et seq.). The Jordan, turned back backward contrary to nature, returned to the origin of its own spring (Josh. III, 16). Is it not plain that the nature both of the sea’s waves and of a river’s course was changed? The people of the fathers were thirsty; 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, so that the rock would vomit forth water which nature did not possess? The river Marah was most bitter, so that the thirsty people could not drink. Moses cast wood into the water, and the nature of the waters put away its 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.

XV, 23 et seq.), which, by a grace suddenly poured in, tempered it. Under Elīsaeus the prophet the iron was shaken off the axe of one of the sons of the prophets, and immediately it sank. He entreated Elīsaeus, who had lost the iron: Elīsaeus also cast a piece of wood into the water, and the iron floated (4 Reg.

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

6, 6). And certainly we perceive this also to have been wrought beyond nature; for the substance of iron is heavier than the fluid 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 therefore observe that grace is of greater virtue than nature, and yet do we still reckon the prophetic blessing as grace? But if a merely human benediction so prevailed as to convert nature (3 Reg. 18, 38), what shall we say of divine consecration itself, where the very words of the Lord the Savior work?

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 this sacrament which you receive is accomplished by the word of Christ. If the word of Elijah had such power as to bring fire down from heaven, will not the word of Christ have power to change the species of the elements? You have read concerning the works of the whole world: "For 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, dist. 2, c. In quibus, § Of whom clearly) The word, then, of Christ, which was able to make out of nothing that which was not, cannot it change those things which are into that which they were not? For to give new things to existing things is no less 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 what arguments shall we use? Let us use our own examples, and let us prove the truth of the mystery by the example of the Incarnation. Did the use of nature precede, when Jesus the Lord was born of 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 order, a woman joined to a man is accustomed to beget. It is therefore clear that the Virgin generated beyond the order of nature. And this body which we make is from a Virgin: what then do you seek of the order of nature in the body of Christ, when it is beyond nature that the Lord Jesus was born of a Virgin?

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. He himself exclaims, Lord Jesus: This is my body (Matth. 26, 26). Before the blessing of the heavenly words another species is named; after the consecration the body is signified (De Consec. 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, § These and the like). He himself says, his blood. Before the consecration it is called something else; after the consecration it is named blood. And you say: Amen, this is, it is true.

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

Let the inner mind confess what the mouth utters: let the affection feel what the speech sounds.

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 by these sacraments Christ feeds his Church, by which the substance of the soul is strengthened: and rightly, seeing the progress of that grace which it contains, he says to her: How beautiful have your breasts become, my sister, my spouse! How beautiful have you become with wine: and the fragrance of your garments is above all spices! A dripping honeycomb are your lips, O bride, honey and milk under your tongue, and the fragrance of your garments is like the fragrance 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, my spouse, an enclosed garden, a sealed fountain (Cant. 4, 10 and following). By this he signifies that the mystery ought to remain sealed with you, lest it be violated by the works of an evil life, and chastity by adultery, lest it be disclosed to those to whom it does not pertain, lest by garrulous loquacity it be scattered among the perfidious. Therefore the custody of your faith must be good, that the undefiled 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. Hence the Church, preserving the height of heavenly mysteries, rejects from herself the more grievous blasts of storms, and invites the sweetness of the springing grace: and knowing that her garden cannot displease Christ, she calls him the Spouse, saying: "Rise up, north wind, and come, south wind; blow upon my garden, and let my spices flow" (Ibid., 16). "Let my beloved come down into his garden, and eat the fruit of his pomegranates" (Cant. 5, 1). For she has good and fruit-bearing trees, which have stained their roots with the irrigating sacred spring, and have sprung forth into good fruits in the shoot of new fecundity; so that they are no longer hewn down by the prophetic axe, but are made fruitful by Evangelical fertility (Matth. 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 even by their fertility, the Lord answers: 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. 5, 1). Wherefore, when he says food and drink, understand the faithful. Moreover it is not doubtful that he himself eats and drinks in us, as you have read that he says 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. Therefore the Church, seeing so great a grace, urges her sons, urges her neighbors, that they rush to the sacraments, saying: Eat, O my neighbors, and drink, and be inebriated, my brothers (Cant. V, 1). What we should eat, what we should drink, elsewhere the Holy Spirit has plainly declared to you through the Prophet, saying: Taste and see that the Lord is sweet: blessed is the man who hopes in him (Psal. XXXIII, 9). In that sacrament (De Consec.

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, cap., In that sacrament.) Christ is; because it is the body of Christ: therefore it is not a bodily food, but is spiritual. Whence also the Apostle concerning its type said: "For 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; for the Spirit is Christ, as we read: "The Spirit before our face is Christ the Lord" (Thren. 4, 20). And in Peter's Epistle we have: "Christ died for us" (1 Pet. 2, 21). Lastly, this food confirms our heart, and this drink gladdens the heart of man, as the Prophet recalled (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. Since having received all things, let us know that we are regenerated: nor let us say, how have we been regenerated? Did we enter into the womb of our mother and were we 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 there is no order of nature here, where the excellency of grace is. Indeed the customary use of nature does not always produce generation: we confess Christ the Lord to have been generated from a Virgin, and we deny the order of nature. For Mary did not conceive from a man: but she received in her womb from the Holy Spirit, as Matthew says: "For she was found to have in her womb 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 supervening Holy Spirit, coming upon the Virgin, wrought the conception and fulfilled the office of generation: it is by no means to be doubted that the one supervening upon the font, or upon those who receive baptism, effects the truth of regeneration.