Isidore of Seville: SENTENTIAE LIBRI III

1.1. Summum bonum Deus est, quia incommutabilis est et corrumpi omnino non potest. Creatura uero bonum, sed non summum est, quia mutabilis est ut, dum sit quidem bonum, non tamen esse potest et summum. 1.2. Quid est Dei inmortalitas, nisi eius incommutabilitas?

1.1. The highest good is God, because he is incommutable and in no way can be corrupted. The creature, however, is good, but not the highest, because it is mutable, so that, while it is indeed good, nevertheless it cannot also be the highest. 1.2. What is God’s immortality, if not his incommutability?

Nam et angeli et animae inmortales sunt, sed inmutabiles non sunt. Ideoque solus Deus dicitur inmortalis quia solus incommutabilis. Nam anima moritur, dum, deserente Deo, de bono in malum mutatur.

For both angels and souls are immortal, but they are not incommutable. And therefore God alone is said to be immortal because he alone is incommutable. For the soul dies when, God abandoning it, it is changed from good into evil.

Sic et angelus, dum, deserente Deo, est lapsus. 1.3. Quod materiam habet unde existat, mutabile est, quia de informi ad formam transit. Quod uero non habet materiam, inmutabile est, sicut Deus utique est.

S thus also the angel, while, God deserting, has fallen. 1.3. That which has matter whence it exists is mutable, because it transits from the unformed to form. But that which does not have matter is immutable, as God indeed is.

Bene ac substantialiter sunt ista in Deo, id est incorruptio, inmortalitas, incommutabilitas. Inde et merito cunctae praeponitur creaturae.

These things are in God well and substantially, that is, incorruption, immortality, incommutability. Hence, and deservedly, he is preferred before every creature.

1.4. Opus, non consilium apud Deum mutari, nec uariari eum quia per uaria tempora diuersa praecepit; sed manens idem incommutabilis et aeternus, quid cuique congruum esset tempori ab ipsa aeternitate in eius mansit disputatione consilii. 1.5. Non usu nostro aliud Deum putari, aliud pulchritudinem eius, atque aliud magnitudinem ipsius, sicut aliud est homo, aliud pulchritudo, quia, desistente pulchritudine, homo manet. Ac per hoc, qui ita intellegit Deum, corporeum esse credit, dum pulchritudo et magnitudo Dei ipse Deus sit.

1.4. The work, not the counsel, is changed with God, nor is he varied because through various times he commanded diverse things; but remaining the same, incommutable and eternal, what would be congruent to each time remained from eternity itself in the deliberation of his counsel. 1.5. Not by our usage is God thought to be one thing, his beauty another, and his magnitude another, just as man is one thing, beauty another, because, beauty ceasing, the man remains. And therefore, whoever thus understands God believes him to be corporeal, since the beauty and magnitude of God are God himself.

1.6a. Ideo Deus dicitur simplex, siue non amittendo quod habet, seu quia non aliud est ipse et aliud quod in ipso est.

1.6a. Therefore God is said to be simple, whether by not losing what he has, or because he is not one thing and that which is in him another.

1.6b. Inordinate dici seu conferri uitiis ea quae ordinate in Deo sunt, utpote simplicitas, quae aliquando dicitur pro stultitia, et non est. Apud Deum uero summa simplicitas est. Iuxta hanc regulam et cetera aestimanda sunt.

1.6b. Inordinately to say or to ascribe to vices those things which are orderly in God—for instance, simplicity, which is sometimes spoken of for stupidity, and is not. With God, indeed, there is highest simplicity. According to this rule the rest are to be assessed.

II. Quod inmensus et omnipotens sit Deus. 2.1a. Non ideo caelum et terram implet Deus ut contineant eum, sed ut ipsa potius contineantur ab eo. Nec particulatim Deus implet omnia, sed cum sit idem unus, ubique tamen est totus.

II. That God is immense and omnipotent. 2.1a. God does not for this reason fill heaven and earth so that they may contain him, but rather so that they themselves may be contained by him. Nor does God fill all things by parts, but since he is the selfsame one, nevertheless he is whole everywhere.

2.1b. Non ita putandus est esse in omnibus Deus ut unaquaeque res pro magnitudine portionis suae capiat eum, id est maxima maius, et minima minus, dum sit potius ipse totus in omnibus, siue omnia in ipso. 2.2. Omnipotentia diuinae maiestatis cuncta potestatis suae inmensitate concludit, nec euadendi potentiam eius quis aditum inuenire poterit, quia ille omnia circumquaque constringit. Cuncta enim intra diuini iudicii omnipotentiam coartantur, siue quae continenda sunt ut salua sint, siue quae amputanda sunt ut pereant.

2.1b. God is not to be thought to be in all things in such a way that each thing should grasp him according to the magnitude of its portion, that is, the greatest more and the least less, but rather he himself is whole in all, or all things in him. 2.2. The omnipotence of the divine majesty encloses all things by the immensity of its power, nor will anyone be able to find an approach for escaping his power, because he constricts all things on every side. For all things are constrained within the omnipotence of the divine judgment, whether those which must be contained so that they may be safe, or those which must be amputated so that they may perish.

Nullatenus ergo posse effugi Deum quempiam. Qui enim non habet placatum, nequaquam euadet iratum. 2.3. Inmensitas diuinae magnitudinis ista est ut intellegamus eum intra omnia sed non inclusum, extra omnia sed non exclusum; et ideo interiorem ut omnia contineat, ideo exteriorem ut incircumscriptae magnitudinis suae inmensitate omnia concludat.

By no means, therefore, can anyone escape God. For he who does not have Him appeased will by no means escape Him angered. 2.3. The immensity of the divine magnitude is this: that we understand Him to be within all things but not enclosed, outside all things but not excluded; and therefore interior, that He may contain all things; therefore exterior, that by the immensity of His uncircumscribed magnitude He may enclose all things.

Per id ergo quod exterior est, ostenditur esse creator; per id uero quod interior, gubernare omnia demonstratur. Ac ne ea quae creata sunt sine Deo essent, Deus intra omnia est; uerum ne extra Deo essent, Deus exterior est, ut omnia concludantur ab eo.

Therefore, through that whereby he is exterior, he is shown to be the creator; but through that whereby he is interior, he is demonstrated to govern all things. And lest the things that have been created be without God, God is within all things; yet truly, lest they be outside God, God is exterior, so that all things are encompassed by him.

2.4. De consummatione alicuius facti dicitur perfectio. Deus autem qui non est factus quomodo est perfectus? Sed hunc sermonem de usu nostro sumit humana inopia, sicut et reliqua uerba, quatenus id quod ineffabile est utcumque dici possit, quoniam de Deo nihil digne humanus sermo dicit.

2.4. Perfection is said of the consummation of some made thing. But God, who has not been made—how is He perfect? Yet human indigence takes up this term from our usage, as also the remaining words, so far as that which is ineffable can somehow be said, since concerning God human speech says nothing worthily.

2.5. Dum localis non sit Deus, localiter tamen in suis ambulat sanctis, dum de loco in loco praedicatur ab eis. Nam Deus, qui nec loco mouetur, nec tempore, in seruis tamen suis et tempore et loco mouetur, quotiens ab eisdem localiter praedicatur. 2.6. Dum de Deo nec secundum situm, nec secundum qualitatem, nec secundum habitum aut motum aliquid digne dicatur, inest tamen ei quodammodo latitudo caritatis, qua nos et ab errore colligit, et continet in ueritate.

2.5. Although God is not local, yet he walks locally in his saints, while he is preached by them from place to place. For God, who is moved neither by place nor by time, is nonetheless moved in his servants both by time and by place, whenever he is preached by them locally. 2.6. Although concerning God nothing can be said worthily according to position, nor according to quality, nor according to habit or motion, yet there is in him in a certain manner a latitude of charity, by which he both gathers us from error and holds us in truth.

Inest ei et longitudo, qua nos longanimiter malos portat, donec emendatos patriae futurae restituat. Inest ei et altitudo, per quam omnem sensum suae scientiae inmensitate exsuperat. Inest ei et profundum, quo damnandos inferius iuxta aequitatem disponens praeordinat.

There is in him also length, by which he long-sufferingly bears us, the wicked, until, amended, he restores us to the fatherland to come. There is in him also height, through which he surpasses every sense by the immensity of his science. There is in him also depth, whereby, disposing those to be condemned lower according to equity, he preordains.

III. Quod invisibilis sit Deus. 3.1a. Dum de Deo loquens scriptura plerumque dicat ecce Deus, non quasi uisibilem ostendit, sed ubique esse praesentem significat, per id quod dicit ecce Dominus; uel quod magnitudinem diuinitatis eius nullus possit sensus adtingere, etiam nec angelicus.

3. That God is invisible. 3.1a. While Scripture, speaking about God, very often says “behold God,” it does not show him as though visible, but signifies that he is present everywhere, by that which it says “behold the Lord”; or that the magnitude of his divinity no sense can attain, not even an angelic one.

3.1b. Quamuis usque ad parilitatem angelicam humana post resurrectionem natura proficiat, et ad contemplandum Deum indefessa consurgat, uidere tamen eius essentiam plene non ualet, quam nec ipsa perfectio angelica in totum adtingit scire, secundum apostolum qui ait: Pax Dei, quae exsuperat omnem sensum, ut subaudias etiam angelorum. Sola enim Trinitas sibi integre nota est, et humanitas a Christo suscepta, quae tertia est in Trinitate persona.

3.1b. Although after the resurrection human nature advances up to angelic parity, and rises indefatigably to contemplate God, nevertheless it is not able to see his essence fully, which not even angelic perfection itself attains wholly to know, according to the Apostle who says: "The peace of God, which surpasses all understanding," so that you may understand this as including even that of the angels. For the Trinity alone is entirely known to itself, and the humanity assumed by Christ, which is the third person in the Trinity.

3.2a. Intellegibiliter quodam miro modo Dei essentia sciri potest dum esse creditur. Opus uero eius, quod utique aequari ei non potest, et iudicia a nullo penitus sciuntur. 3.2b. Dei secreta iudicia non posse sensu penetrari, uel angelico uel humano.

3.2a. In an intelligible, in a certain wondrous way, the essence of God can be known while He is believed to exist. But His work, which assuredly cannot be equated with Him, and His judgments are fully known by no one. 3.2b. That the secret judgments of God cannot be penetrated by sense, whether angelic or human.

Et ideo, quia occulta sed iusta sunt, tantundem uenerari ea opus est et timere, non discutere aut inquirere, secundum apostolum qui ait: Quis enim cognouit sensum Domini, aut quis consiliarius eius fuit? IIII. Quod ex creature pulchritudine agnoscator Creator.

And therefore, because they are hidden but just, it is equally necessary to venerate them and to fear them, not to discuss or to inquire, according to the apostle who says: For who has known the sense of the Lord, or who has been his counselor? 4. That from the pulchritude of the creature the Creator is recognized.

4.1. Saepe ad incorpoream Creatoris magnitudinem, creaturarum corporea magnitudo conponitur, ut magna considerentur ex paruis, et ex uisibilibus inuisibilia aestimentur, atque ex pulchritudine factorum effector operum agnoscatur, non tamen parilitate consimili, sed ex quadam subdita et creata specie boni. 4.2a. Sicut ars in artificem retorquet laudem, ita rerum Creator per creaturam suam laudatur, et quanto sit excellentior, ex ipsa operis conditione monstratur. 4.2b. Ex pulchritudine circumscriptae creaturae, pulchritudinem suam, quae circumscribi nequit, facit Deus intellegi, ut ipsis uestigiis reuertatur homo ad Deum quibus auersus est, ut, quia per amorem pulchritudinis creaturae a Creatoris forma se abstulit, rursum per creaturae decorem ad Creatoris pulchritudinem reuertatur.

4.1. Often to the incorporeal magnitude of the Creator the corporeal magnitude of creatures is set in comparison, so that great things may be considered from small, and from visibles the invisibles be estimated, and from the beauty of the things-made the Effector of the works be recognized—not, however, by a like parity, but from a certain subjected and created species of the good. 4.2a. Just as art turns praise back upon the artificer, so the Creator of things is praised through His creature, and how much He is more excellent is shown from the very condition of the work. 4.2b. From the beauty of a circumscribed creature God makes His own beauty, which cannot be circumscribed, to be understood, so that by those very footprints man returns to God by which he had turned away, that, because through love of the beauty of the creature he withdrew himself from the form of the Creator, again through the creature’s comeliness he may return to the beauty of the Creator.

4.3. Quibusdam gradibus intellegentiae per creaturam progreditur homo ad intellegendum Deum Creatorem, id est ab insensibilibus surgens ad sensibilia, a sensibilibus surgens ad rationabilia, a rationabilibus surgens ad Creatorem. Intellegibilia per se conlaudant Deum; inrationabilia et insensibilia non per se, sed per nos, dum ea considerantes Deum laudamus; sed ideo dicuntur laudare ipsa, quia eandem laudem earum parturit causa. 4.4. Dixerunt antiqui quod nihil tam hebes sit quod non sensum habeat in Deum.

4.3. By certain steps of intelligence through the creature man advances to understand God the Creator, that is, rising from the insensibles to the sensibles, from the sensibles to the rationals, from the rationals to the Creator. The intelligibles by themselves praise God; the irrationals and the insensibles not by themselves, but through us, while, considering them, we praise God; yet they are therefore said to praise, because their cause begets the same praise. 4.4. The ancients said that nothing is so dull that it does not have a sense toward God.

Hinc est illud quod ex silice duro scintilla excutitur. Et si ignis in saxo, utique ibi sensus sentitur ubi se uita non sentit. V. Quod ex usu nostro quaedam species ad Deum referantur.

Hence this: that from hard flint a spark is struck out. And if there is fire in the stone, surely there sense is perceived where life does not perceive itself. 5. That from our usage certain species are referred to God.

5.1a. Nostro usu Deus zelare dicitur uel dolere. Horum enim motuum apud Deum perturbatio nulla est apud quem tranquillitas summa est. 5.1b-2. Non ita est praecipitanda mentis sententia ut credamus posse Deo furoris uel mutationis accidere perturbationem, sed ipsam aequitatem iustitiae qua reos punit iracundiam sacra lectio nominauit, quoniam quod iudicantis aequum est, furor est et indignatio patientis.

5.1a. By our usage God is said to be zealous (jealous) or to grieve. For of these motions there is no perturbation in God, in whom the highest tranquility is. 5.1b-2. The mind’s judgment is not to be so precipitated that we believe a perturbation of frenzy or of change can befall God; rather, Sacred Scripture has named “wrath” the very equity of justice by which he punishes the guilty, since what is equitable to the judge is fury and indignation to the sufferer.

- Ita ergo intellegere opus est et alias passiones quas de affectione humana ducit scriptura ad Deum, ut et iuxta se incommutabilis sit credendus, et tamen pro causarum effectibus, ut facilius intellegatur, nostrae locutionis more et mutabilitatis genere appelletur. 5.3. Tam clementer Deus humanae consulit infirmitati, ut, quia eum sicut est non possumus agnoscere, nostrae locutionis more se ipsum nobis insinuet. Vnde et membrorum nostrorum qualitatem habere scribitur, et passionum indigna dici de se uoluit, quatenus ad sua per nostra nos traheret, et dum condescendit nobis consurgeremus ei.

- Thus therefore it must be understood also concerning other passions which Scripture transfers to God from human affection, that both, according to himself, he must be believed to be incommutable, and yet, on account of the effects of causes, in order that it may be more easily understood, he is called after the manner of our locution and with a kind of mutability. 5.3. So clemently does God provide for human infirmity, that, because we cannot recognize him as he is, after the manner of our locution he insinuates himself to us. Whence also he is written to have the quality of our members, and he willed unworthy things of passions to be said about himself, to the extent that he might draw us to his things through our things, and, while he condescends to us, we might rise up to him.

5.4a. Multis modis Deus ad significandum se hominibus de inferioribus rebus species ad se trahit. Quem reuera iuxta propriam substantiam inuisibilem esse et incorporeum constat. 5.4b-6. Plerumque de corporibus ad Deum sumuntur qualitatum species, quae tamen in Deo non sunt, quia in propria natura incorporeus est et incircumscriptus, sed pro efficientiis causarum, rerum in ipso species scribuntur, ut, quia omnia uidet, dicatur oculus; et propter quod audit omnia, dicatur auris; pro eo autem quod auertitur, ambulat; pro eo quod expectat, stat.

5.4a. In many ways God, for signifying himself to human beings, draws to himself forms from lower things. Whom in truth, according to his proper substance, it stands established to be invisible and incorporeal. 5.4b-6. Very often from bodies the forms of qualities are taken with reference to God, which nonetheless are not in God, because in his proper nature he is incorporeal and uncircumscribed; but on account of the effects of causes, the forms of things are written of him, so that, because he sees all things, he is said to be an eye; and because he hears all things, he is said to be an ear; but for that whereby he turns away, he walks; for that whereby he waits, he stands.

- Sic et in ceteris horum similibus ab humanis mentibus trahitur similitudo ad Deum: sicut est obliuiscens et memorans. Hinc est quod et propheta dicit: Iurauit Dominus exercituum per animam suam, non quod Deus animam habeat, sed hoc nostro narrat affectu. Et alibi, simili figura, et uermis et scarabeus intellegitur.

- So also in the other things similar to these, from human minds a likeness is drawn to God: as it is of forgetting and remembering. Hence it is that the prophet also says: The Lord of hosts swore by his soul—not that God has a soul, but he narrates this with our affection. And elsewhere, by a similar figure, both a worm and a scarab are understood.

- Nec mirum si uilibus significationibus figuretur qui usque ad nostrarum passionum, seu carnis contumelias descendisse cognoscitur. Nam et Christus agnus, non pro natura, sed pro innocentia, et leo pro fortitudine, non pro natura; et serpens pro morte et sapientia, non pro natura scribitur. Nam et in propheta plaustri portantis faenum species ducitur ad Deum.

- Nor is it a wonder if he be figured by lowly significations, who is known to have descended even to our passions, or to the contumelies of the flesh. For even Christ is written as a lamb, not by nature, but for innocence; and as a lion for fortitude, not by nature; and as a serpent for death and for wisdom, not by nature. For even in the prophet the form of a wagon carrying hay is applied to God.

Et haec omnia ideo per figuram Christus, quia nihil est horum ad proprietatem substantiae eius. 5.6 bis. Non secundum essentiam, sed secundum similitudinem species ducuntur ad Deum, neque pro substantiae proprietate, sed pro efficientiis causarum.

And all these things for this reason are by figure Christ, because none of these pertains to the propriety of his substance. 5.6 bis. Not according to essence, but according to similitude, the species are drawn to God, not for the property of substance, but for the efficacies of causes.

Vnde et creditur Deum nunquam uisibiliter hominibus apparuisse, nisi per adsumptam creaturarum speciem.

Whence also it is believed that God never appeared visibly to human beings, except through an assumed form of creatures.

5.7. Falluntur quidam stultorum, dum legunt ad imaginem Dei factum esse hominem, arbitrantes Deum esse corporeum, dum non caro, quod est corpus, sed anima, quod est spiritus, Dei imaginem habeat. Non ergo esse corporis formam in Deum, qui hominem ad imaginem suam fecit, quia mentem, non carnem, ad similitudinem suam creauit. Cogita igitur quale corpus habeat ueritas, et dum non inueneris, hoc est Deus.

5.7. Certain of the foolish are deceived, while they read that man was made according to the image of God, supposing God to be corporeal, whereas not the flesh, which is body, but the soul, which is spirit, has the image of God. Therefore there is not the form of a body in God, who made man according to his image, because he created the mind, not the flesh, to his own likeness. Consider, then, what sort of body Truth has; and when you do not find one, this is God.

5.8. Facies Dei in scripturis sacris non caro, sed diuina cognitio intellegitur eadem ratione, quia per faciem conspectam quisque cognoscitur. Hoc enim in oratione dicitur Deo: Ostende nobis faciem tuam, ac si dicatur: da nobis cognitionem tuam. 5.9. Os Dei unigenitus eius est.

5.8. In the sacred Scriptures the Face of God is understood not as flesh, but as divine cognition, by the same rationale, because by a face, once seen, each person is known. For this is said to God in prayer: “Show us your face,” as if it were said: “grant us your cognition.” 5.9. The Mouth of God is His Only-begotten.

Nam sicut pro uerbis quae per linguam fiunt saepe dicimus illa et illa lingua, ita et pro Dei Verbo os ponitur, quia mos est ut ore uerba formentur. Et si uolueris genere locutionis illo demonstrare, quo is qui efficit per id quod efficitur nominatur, bene os pro Verbo ponis, sicut linguam pro uerbis, sicut manum pro litteris.

For just as, for the words that are made through the tongue, we often say “this or that tongue,” so also the mouth is put for the Word of God, because it is the custom that words be formed by the mouth. And if you wish to demonstrate by that kind of locution by which the one who effects is named by that which is effected, you rightly put mouth for the Word, as tongue for words, as hand for letters.

5.10. Vestigia Dei sunt qua nunc Deus per speculum agnoscitur. Ad perfectum uero omnipotens repperitur, dum in futurum facie ad faciem quibusque electis praesentabitur, ut ipsam speciem contemplentur, cuius nunc uestigia conprehendere conantur, hoc est, quem uidere per speculum dicitur. Sic et cetera.

5.10. The footprints/traces of God are that by which now God is recognized through a mirror. But to perfection the Omnipotent is discovered, when in the future He will be presented face to face to each of the elect, that they may contemplate the very species (appearance), whose traces they now endeavor to grasp, that is, who is said to be seen through a mirror. Thus also the rest.

VI. Quod Deo nulla temporum successio adscribatur. 6.1a. Omnia tempora praecedit diuina aeternitas, nec in Deo praeteritum, praesens futurumue aliquid creditur, sed omnia praesentia in eo dicuntur, quia aeternitate sua cuncta conplectitur. Alioquin mutabilis est Deus credendus, si ei successiones temporum adscribuntur.

6. That to God no succession of times is ascribed. 6.1a. All times the divine eternity precedes, nor in God is anything believed to be past, present, or future; but all things are said to be present in him, because by his eternity he encompasses all things. Otherwise God must be believed mutable, if successions of times are ascribed to him.

6.1b. Si semper aliqua essent cum Deo tempora, non esset tempus, sed esset aeternitas, nec mutarentur tempora, sed starent. 6.2-3. Praesens, praeteritum et futurum nostrum est habere, non Domini: uerbi causa, dicimus pro praesens: "teneo codicem", pro praeterito "tenui", pro futuro "tenebo". Vniuersitatem uero Deus tenet, et pro tenuit et tenebit "tenet" dicitur. - Sed nec ipsorum angelorum decessio accessioue est temporum.

6.1b. If there were always some times with God, it would not be time, but would be eternity, nor would times be changed, but would stand. 6.2-3. It is ours to have the present, past, and future, not the Lord’s: for example, we say for the present: "I hold the codex", for the past "I held", for the future "I shall hold". But God holds the universality, and in place of "held" and "will hold" one says "holds." - But neither is there a decession or accession of times even for the angels themselves.

Nam duas esse in creaturis res quarum uicissitudo temporum non ualet: angelis scilicet propter quod incommutabili inhaerent Creatori, siue materiae illius informi: priusquam ex ea omnia ista quae temporaliter iam uoluuntur formarentur, nec ipsi utique ualebat tempus. Tempus igitur non ad eas creaturas quae supra caelos sunt, sed ad eas quae sub caelo sunt pertinere: non enim angelis accedunt tempora uel succedunt, sed nobis qui sub caelo uersamur in hoc infirmo mundo. VII.

For there are two things among creatures for which the vicissitude of times does not prevail: namely, the angels, because they adhere to the Incommutable Creator, and that formless matter; before out of it all those things which are now temporally revolving were fashioned, time assuredly did not have sway even over it. Therefore time pertains not to those creatures which are above the heavens, but to those which are under the heaven; for times do not come to or succeed the angels, but to us who dwell under the heaven in this infirm world. 7.

De temporibus.

On times.

7.1. Nulla ante principium mundi fuisse tempora, quia, dum sit ipsud tempus creatura, in principio tamen mundi factum esse credendum est. Ideo ergo principium dicitur, quod ex ipso coepit rerum uniuersarum exordium. 7.2. Nullum spatium corporaliter habent tempora, quia ante abscedunt paene quam ueniant.

7.1. No times were before the beginning of the world, because, since time itself is a creature, nevertheless it is to be believed to have been made at the beginning of the world. Therefore it is called a beginning, because from it began the exordium of the universe of things. 7.2. The times have no space corporally, because they depart almost before they come.

Ideoque in rebus nullus status est temporum, quia celeri creaturae motu mutantur. Nec centum anni unum tempus est, nec unus annus unum tempus est, nec unus mensis unum tempus est, nec dies, nec hora, quia dum haec omnia particulis accedunt suis et decedunt, quomodo unum dicendum est quod non simul est? 7.3. Vtrum sit praeteritum futurumue tempus sicut praesens, et si est, scire oportet ubi est.

Therefore, in realities there is no status of times, because by the swift motion of creation they are changed. Neither are one hundred years one time, nor one year one time, nor one month one time, nor a day, nor an hour, because while all these things accede in their own particles and recede, how is that to be called one which is not at once? 7.3. Whether there is past or future time as there is the present, and if it exists, it must be known where it is.

Sed aduerte quod cuncta, et futura et praeterita et praesentia, in animo sunt potius requirenda.

But advert that all things, both future and past and present, are rather to be sought in the mind.

7.4. Tria ista, praeterita, praesentia et futura, in animo tantum inueniri: praeterita reminiscendo, praesentia contuendo, futura expectando. Speramus igitur aduenientia, intuemur praesentia, recolimus transeuntia. Haec non ita in Deum sunt, cuius simul omnia adsunt.

7.4. These three, past, present, and future, are found only in the mind: the past by reminiscing, the present by contemplating, the future by expecting. We hope for the coming things, we behold the present, we recollect the things passing by. These are not thus in God, to whom all things are present at once.

VIII. De mundo. 8.1. Mundus ex rebus uisibilibus, sed tamen inuestigabilibus constat.

8. On the world. 8.1. The world consists of visible things, yet nevertheless uninvestigable.

Homo autem ex rerum uniuersitate conpositus, alter in breui quodammodo creatus est mundus.

But man, composed from the universe of things, is, as it were, another world created in brief.

8.2. Ratio mundi de uno consideranda est homine. Nam sicut per dimensiones aetatum ad finem homo uergitur, ita et mundus per hoc quod distenditur tempore, deficit, quia unde homo atque mundus crescere uidetur, inde uterque minuitur. 8.3. Frustra dicitur per tanta retro tempora Deo uacanti noua pro mundo faciendo orta fuisse cogitatio, quando in suo maneret aeterno consilio huius mundi constructio, nec tempus ante principium, sed aeternitas fuerit.

8.2. The rationale of the world is to be considered from a single man. For just as, through the dimensions of ages, man inclines toward an end, so also the world, by the fact that it is distended in time, fails, because whence man and the world seem to grow, from there each is diminished. 8.3. It is said in vain that, through so many times past, there arose in God—being at leisure—a new thought for making the world, since the construction of this world remained in His own eternal counsel, and there was not time before the beginning, but eternity.

Tempus uero a substitutione creaturae, non creatura coepit a tempore. 8.4. Quidam aiunt: "Quid faciebat Deus antequam caelum faceret? Cur noua uoluntas in Deo ut mundum conderet orta est?". Sed noua in Deo uoluntas exorta non est, quia etsi in re mundus non erat, in aeterna tamen ratione et consilio semper erat.

But time began from the constitution of the creature, not did the creature begin from time. 8.4. Some say: "What was God doing before he made heaven? Why did a new will arise in God to found the world?". But a new will did not arise in God, because even if in reality the world was not, yet in the eternal reason and counsel it always was.

8.5. Dicunt quidam quia subito uoluit Deus facere mundum, quod ante non fecit, uoluntatem Dei inmutari arbitrantes, qui aliquando uoluit quod aliquando non uoluit. Quibus respondendum est: "uoluntas Dei Deus est, quia non ipse aliud est, aliud uoluntas eius, sed hoc est illi uelle quod ipse est, et quod ipse est utique aeternus et incommutabilis est. " Hoc est ergo uoluntas eius.

8.5. Some say that God suddenly willed to make the world, which before he did not do, supposing the will of God to be changed, that he at one time willed what at another time he did not will. To whom it must be answered: "the will of God is God, because he himself is not one thing, and his will another, but this is for him to will, what he himself is, and what he himself is is assuredly eternal and immutable. " This therefore is his will.

8.6. Materies, ex qua formatus est mundus, origine non tempore res a se factas praecessit, ut sonus cantum. Prior enim est sonus cantu, quia suauitas cantilenae ad sonum uocis, non sonus pertinet ad suauitatem. Ac per hoc utrumque simul sunt, sed ille ad quem pertinet cantus prior est, id est sonus.

8.6. The matter, from which the world was formed, by origin, not by time, preceded the things made from it, as sound [precedes] chant. For sound is prior to chant, because the sweetness (suavity) of the cantilena pertains to the sound of the voice, not the sound to the sweetness. And therefore both are together, but that to which the chant pertains is prior, that is, the sound.

8.7. Materia ex qua caelum terraque formata est, ideo informis uocata est, quia nondum ex ea formata erant quae formari restabant. Verum ipsa materia ex nihilo facta erat.

8.7. The matter from which heaven and earth were formed was therefore called formless, because the things which remained to be formed had not yet been formed from it. But the matter itself had been made out of nothing.

8.8. Aliud est aliquid fieri posse, aliud fieri necesse esse. Fieri necesse est quod Deus naturis inseruit; fieri autem posse est quod extra cursum inditum naturarum Creator ut faceret, quandoque uoluit, reseruauit. 8.9. Non ex hoc substantiam habere credendae sunt tenebrae, quia dicit Dominus per prophetam: Ego, Dominus, formans lucem et creans tenebras.

8.8. One thing is that something can come to be, another that it must come to be. That must come to be which God has inserted into natures; but to be able to come to be is that which, outside the course implanted in natures, the Creator reserved to do whenever he willed. 8.9. Nor from this are darkness to be believed to have substance, because the Lord says through the prophet: I, the Lord, forming light and creating darkness.

Sed quia angelica natura, quae non est praeuaricata, lux dicitur, illa autem quae praeuaricata est, tenebrarum nomine nuncupatur. Vnde et in principio lux a tenebris diuiditur. Sed quia et hos et illos Deus creauit, inde formans lucem et creans tenebras; uerumtamen bonos angelos non tantum creans, sed etiam formans; malos uero creans tantum, non formans.

But because the angelic nature which has not transgressed is called light, while that which has transgressed is styled by the name of darkness. Whence also in the beginning light is divided from darkness. But since God created both these and those, hence “forming light and creating darkness”; nevertheless the good angels he not only creates but also forms; the evil ones, however, he creates only, not forms.

Hoc et de hominibus bonis malisque accipiendum est. 8.10. Post adnumeratam caeli terraeque creaturam, ideo nominatur in Genesi Spiritus Sanctus, ut, quia superferri eum dici oportebat, ante illa nominarentur quorum Creator Spiritus Sanctus superferri diceretur. Quod et apostolus indicat, dum supereminentem uiam caritatis demonstrat.

This too is to be taken of good and evil men. 8.10. After the creation of heaven and earth has been enumerated, for this reason the Holy Spirit is named in Genesis: so that, since it had to be said that he was borne over, those things should first be named whose Creator the Holy Spirit was said to be borne over. Which the Apostle also indicates, while he points out the supereminent way of charity.

8.11 .Ideo superferri aquis Sanctus dicitur Spiritus quia donum est Dei, in quo subsistentes requiescimus, atque protegendo nos superfertur nobis. 8.12. Vnaquaeque natura suo pondere nititur. Ignis autem et oleum merito superiora semper appetunt, quia per ipsorum figuram superferri uniuersae creaturae Spiritus Sanctus probatur.

8.11 .Therefore the Holy Spirit is said to be borne over the waters, because he is the gift of God, in whom, subsisting, we rest, and by protecting us he is borne over upon us. 8.12. Each nature strives by its own weight. But fire and oil rightly always seek the superior things, because through their figure it is proved that the Holy Spirit is borne over the whole creation.

8.13. Dies prior factus angeli sunt. Quorum propter uni-tatem insinuandam non dies primus, sed dies dictus est unus. Et idcirco ipse repetitur semper in exsecutione creaturae.

8.13. On the prior day the angels were made. On account of insinuating their unity, it was called not “the first day,” but “one day.” And therefore it itself is always repeated in the execution of creation.

Qui dies, hoc est natura angelorum, quando creaturam ipsam contemplabatur, quodam modo uesperescebat. Non autem permanendo in eius creaturae contuitu, sed laudem eius ad Deum referens eamque melius in diuina ratione conspiciens, continuo mane fiebat. Si uero permaneret neglecto Creatore in creaturae aspectu, iam non uespera, sed nox utique fieret.

That day—that is, the nature of the angels—when it was contemplating the creature itself, in a certain way was becoming evening. But by not remaining in the contemplation of that creature; rather, by referring its praise to God and beholding it better in the divine reason, it straightway became morning. If, however, it were to remain, with the Creator neglected, in the aspect of the creature, then it would become not evening but assuredly night.

8.14. Dum se creatura melius in Deo quam in se ipsa nouerit, ipsa sui cognitio, quae maior in Deo est, dies et lux dicitur. Cognitio uero sua in seipsa, ad conpensationem cognitionis illius quae est in Deo, quia longe inferior est, uespera nominatur. Ideoque post uesperam mane fiebat, quia, dum suam in se cognitionem sibi satisfacere non agnosceret, ut se plenius nosse potuisset, ad Deum sese referebat creatura in quo se dies agnoscendo melius fieret.

8.14. While the creature knows itself better in God than in itself, that very cognition of itself, which is greater in God, is called day and light. But its cognition in itself, in comparison with that cognition which is in God, because it is far inferior, is named evening. And therefore after evening it became morning, because, since it did not acknowledge its own cognition in itself to satisfy it—so that it might be able to know itself more fully—the creature referred itself to God, in whom, by recognizing itself, it might become day in a better way.

8.15. Non sic quemadmodum nos transitorie dicimus "fiat aliquid" sic Deus dixitfiat caelum in principio. Illud enim sempiterne in Verbo unico dictum est. Si transitorie dictum est a Deofiat, erat utique creatura aliqua unde iam talis fieret uox.

8.15. Not thus, just as we transitorily say "let something be made," did God say "let there be heaven" in the beginning. For that was said sempiternally in the unique Word. But if "let it be" was said transitorily by God, there would of course be some creature whence such a voice would already be made.

Sed quia, antequam diceretfiat, nulla extitit creatura, ipsud fiat quod dictum est, in aeternitate Verbi, non in uocis sono enuntiatum est. 8.16. Non septies a Deo uisa septiesque laudata est creatura, quae antequam fieret, perfecte ab illo est uisa; sed dum nos singula uidentes laudamus, tamquam ipse uideat laudetque per nos, sicut illud: Non estis uos qui loquimini, sed Spiritus Patris uestri. Proinde, sicut ipse per nos loquitur, ita uidet et laudat per nos, sed per se perenniter ac sempiterne uidet, per nos uero temporaliter.

But because, before he said fiat, no creature existed, that very fiat which was said was enunciated in the eternity of the Word, not in the sound of a voice. 8.16. The creature was not seven times seen by God and seven times praised, which, before it was made, was seen by Him perfectly; but while we, seeing the individual things, praise, as though He Himself should see and praise through us, just as in that saying: “It is not you who speak, but the Spirit of your Father.” Accordingly, just as He speaks through us, so He sees and praises through us; yet through Himself He sees perennially and sempiternally, but through us temporally.

8.17. Adtende uniuersaliter creaturam in principium ualde bonam uocari, singulariter uero tantum bonam, quia et membra corporis cum sint singula bona, maius tamen bonum faciunt, dum singula omnia ualde bonum corpus efficiunt. 8.18. Decor elementorum omnium in pulchro et apto consistit. Sed pulchrum esse quod per seipsum est pulchrum, ut homo ex anima et membris omnibus constans.

8.17. Attend that universally the creation in the beginning is called very good, but singly only good, because the members of the body, although individually good, nevertheless make a greater good, since all the individual parts bring about a body that is very good. 8.18. The decor/beauty of all the elements consists in the beautiful and the apt (fitting). But that is beautiful which is beautiful through itself, as a human being consisting of a soul and all the members.

Aptum uero esse ut uestimentum et uictum. Ideoque hominem dici pulchrum ad se, quia non uestimento et uictui est homo necessarius, sed ista homini. Ideo autem illa apta, quia non sibi sicut homo pulchra, aut ad se, sed ad aliud, id est ad hominem adcommodata, non sibimet necessaria.

Rather apt are such things as vestment and victuals. And therefore man is said to be beautiful with respect to himself, because it is not to vestment and victuals that man is necessary, but these are to man. But those things are apt for this reason: because they are not beautiful for themselves, as man is, nor with respect to themselves, but for something else—that is, accommodated to man, not necessary to themselves.

Hoc et de ceteris elementorum naturis dicendum. 8.19. Cuncta quae sunt et facta sunt, mira ualde sunt, sed consuetudine uiluerunt. Ideoque sic diuina scrutare opera, ut semper ea cogites inmensa.

This too is to be said about the other natures of the elements. 8.19. All things that are and have been made are exceedingly wondrous, but through custom they have grown cheap. Therefore scrutinize the divine works thus, so that you may always think them immense.

9.6. Fecit Deus omnia ualde bona. Nihil ergo natura malum, quando et ipsa quae in creaturis uidentur esse poenalia, si bene utantur et bona et prospera sunt, si male utantur noceant. Ita ergo pendenda est creatura ex nostro usu non bono, non ex sua natura ualde bona.

9.6. God made all things very good. Therefore nothing is evil by nature, since even those things which in creatures seem to be penal, if they are used well are both good and prosperous; if they are used ill, they harm. Thus, then, creation is to be weighed by our not-good use, not by its own nature, very good.

VIIII. Unde malum. 9.1. Malum a diabolo non est creatum, sed inuentum, et ideo nihil est malum, quia sine Deo factum est nihil.

9. Whence evil. 9.1. Evil was not created by the devil, but invented; and therefore nothing is evil, because nothing has been made without God.

Deus autem malum non fecit. Non quia alicubi aut aliquando erat malum unde fieret diabolus malus, sed quia uitium est, dum esset angelus bonus, superbiendo effectus est malus, et ideo recte dicitur ab eo inuentum malum.

But God did not make evil. Not because there was evil somewhere or at some time from which the devil might be made evil, but because it is a vice: while he was a good angel, by pride he became evil; and therefore it is rightly said that evil was invented by him.

9.2a. Nullam esse naturam mali, quia natura omnis aut incommutabilis ut Deus est, aut commutabilis ut creatura est. Malum uero ideo natura nulla est, quia accedendo in bonam naturam efficit eam uitiosam. Quae, dum discedit, natura manet, et malum quod inerat nusquam est.

9.2a. That there is no nature of evil, because every nature is either incommutable, as God is, or commutable, as a creature is. But evil is for this reason no nature, because by acceding to a good nature it renders it vitiated. Which, when it departs, the nature remains, and the evil that was in it is nowhere.

9.2b. Ex eo quod uitium nocet naturae, agnoscitur uitium natura non esse, quia nihil quod naturale est nocet. 9.3. Dum natura bona damnatur propter uoluntatem malam, ipsa mala uoluntas testis est naturae bonae, quae in tanto testatur eam esse bonam, ut illam Deus pro malo non relinquat inultam.

9.2b. From the fact that vice harms nature, it is recognized that vice is not nature, because nothing that is natural harms. 9.3. While the good nature is condemned on account of an evil will, the evil will itself is a witness of the good nature, which to such a degree testifies it to be good that God does not leave it unavenged for the evil.

9.4. Creditur ab hereticis mentem a Deo, uitia a diabolo fuisse creata. Inde et ab ipsis duae naturae bona et mala putantur. Sed uitia natura non sunt, et dum uere a diabolo sint, non tamen creata sunt.

9.4. It is believed by heretics that the mind was created by God, the vices by the Devil. Hence also by them two natures, good and bad, are supposed. But vices are not a nature, and while truly they are from the Devil, nevertheless they were not created.

9.5. Quamobcausam permiserit Deus mali oboriri statum, nisi ut ex contrariis malis bonae naturae decor emineret? Modus iste etiam in uerbis esse conperitur. Qui modus antitheta dicitur, quod latine oppositum, uel contrapositum nominatur, et fit pulchra elocutio quando mox contraria prosperis proferuntur.

9.5. For what cause has God permitted the state of evil to arise, if not that from contrary evils the decor of the good nature might stand out? This mode is also found in words. This mode is called antitheta, which in Latin is named oppositum or contrapositum, and a beautiful elocution comes about when forthwith contraries are brought forward to prosperities.

Ita in rebus permixtum est malum, ut naturae bonum ad conparationem excelleret mali. 9.6. [Fecit Deus omnia ualde bona. Nihil ergo natura malum, quando et ipsa quae in creaturis uidentur esse poenalia, si bene utantur et bona et prospera sunt; si male utantur, noceant.

Thus in things evil is intermixed, so that the good of nature might excel by comparison with evil. 9.6. [God made all things very good. Nothing therefore is evil by nature, since even those things which in creatures seem to be penal, if they be used well are both good and prosperous; if they be used ill, they do harm.

Ita ergo pendenda est creatura ex nostro usu non bono, non ex sua natura ualde bona. ]

Thus therefore the creature must be weighed according to our not-good use, not according to its very good nature. ]

9.7. Si radas supercilium hominis, paruam rem demis, sed totius corporis ingeris foeditatem. Ita et in uniuersitate creaturae: si extremum uermiculum natura malum dixeris, uniuersae creaturae iniuriam facis. 9.8. Cuncta mala per peccatum primi hominis pro poena sunt translata in uniuersum genus humanum.

9.7. If you shave a man’s eyebrow, you remove a small thing, but you bring upon him the foulness of the whole body. Thus also in the universality of creation: if you say that the lowest little worm is evil by nature, you do an injury to the universal creation. 9.8. All evils, through the sin of the first man, have been translated, as punishment, into the whole human race.

Proinde quaecumque uidentur mala, partim nobis saeuiunt origine, partim culpa. 9.9a. Mala dicunt multa in creaturis peruersi, ut ignem quia urit, ut ferrum quia occidit, ut feram quia mordit. Sedcommoda ipsorum non intendens homo, accusat in illis quod sibi debet potius inputari.

Accordingly, whatever seem evils, partly rage against us by origin, partly by fault. 9.9a. The perverse call many things evils in creatures: fire because it burns, iron because it kills, a wild beast because it bites. But the man, not attending to their advantages, accuses in them what ought rather to be imputed to himself.

Cuiusque pro peccato ista effecta sunt noxia, quae illi omni ex parte fuerant ante peccatum subiecta.

For each one, on account of sin, these things have been made noxious, which before the sin had been subject to him in every respect.

9.9b. Nostro uitio, non sua natura, nobis mala sunt ea quae nobis nocent. Nam lux, dum sit bona, infirmis oculis noxia est, et tunc oculorum uitium, non lucis est. Sic et cetera.

9.9b. By our defect, not by their own nature, those things which harm us are evils for us. For light, while it is good, is noxious to weak eyes, and then it is a defect of the eyes, not of the light. So too the rest.

9.10. Cum creaturarum stimulis et elementorum aduersitatibus homo uerberatur, peccati hoc exigere poenam, ut Deo superbiens homo ea quae infra ipso sunt patiatur aduersa. Vnde et in sapientia legitur pro Deo: Pugnauit cum eo orbis terrarum contra insensatos. Merito ergo peccatorum hoc actum est ut naturaliter prospera mutentur homini in aduersis.

9.10. When by the stimuli of creatures and by the adversities of the elements man is scourged, this exacts the penalty of sin: namely, that, being proud against God, man should suffer adversities from those things which are beneath himself. Whence also in Wisdom it is read on behalf of God: “The orbis terrarum fought with him against the senseless.” Therefore, by the deserts of sins, this has been brought to pass, that things naturally prosperous are changed for man into adversities.

Vnde et Salomon: Creatura exardescit in tormentum aduersus iniustos et lenior est ad benefaciendum his qui in Deum confidunt. 9.11. Non erit caro subiecta animae, nec uitia rationi, si animus non est subditus Conditori. Tunc autem recte subiciuntur nobis omnia quae sub nos sunt, si nos subicimur ei a quo nobis illa subiecta sunt.

Whence also Solomon: The creature blazes into torment against the unjust and is gentler for doing good to those who confide in God. 9.11. The flesh will not be subject to the soul, nor the vices to reason, if the mind is not subject to the Founder. Then, however, all things that are under us are rightly subjected to us, if we are subjected to him by whom those things have been subjected to us.

Nam et quae uidentur esstsubiecta ei qui Deo subiectus non est, ille potius subicitui eis, qui suam uoluntatem subiugat amori earum quae sib subiecta existimat.

For even those things which seem to be subject to him who is not subject to God, he rather is subjected to them—he who subjugates his own will to the love of those things which he thinks are subject to himself.

X. De angelis. 10.1. Angelorum nomen officii est, non naturae, nam secundum naturam spiritus nuncupantur. Quando enim de caelis ad adnuntiandum hominibus mittuntur, ex ipsa ad nuntiatione angeli nominantur.

10. On the angels. 10.1. The name of the angels is of office, not of nature; for according to nature they are denominated spirits. For when they are sent from the heavens to announce to human beings, from that very announcing they are named angels.

Natura enim spiritus sunt. Tunc autem angeli uocantur quando mittuntur. 10.2. Natura angelorum mutabilis est quia inest illis mu tabilitas in natura, sed facit eos incorruptos caritas sempi terna.

By nature they are spirits. Then, however, they are called angels when they are sent. 10.2. The nature of angels is mutable, because mutability is inherent in their nature; but sempiternal charity makes them incorrupt.

Gratia, non natura esse incommutabiles angelos Nam si natura incommutabiles essent, diabolus non utique cecidisset. Mutabilitatem itaque naturae suffragat in illis contemplatio Creatoris. Inde et priuatus est apostata angelus, dum fortitudinem suam non a Deo, sed a se uolui custodire.

By grace, not by nature, are angels immutable. For if by nature they were immutable, the Devil would not at all have fallen. Therefore, in them the contemplation of the Creator lends support against the mutability of nature. And from that, the apostate angel was deprived, while he wished to keep his strength not from God, but from himself.

10.3. Ante omnem creaturam angeli facti sunt, dum dictum est: Fiat lux. De ipsis enim dicit scriptura: Prior omnium creata est sapientia. Lux enim dicuntur participando lucis aeternae.

10.3. Before every creature, angels were made, when it was said: Let there be light. For concerning them Scripture says: Wisdom was created prior to all things. For they are called light by participating in the eternal light.

Sapientia uero dicuntur genitae inhaerendo sapientiae. Et dum sint mutabiles natura, non tamen sinit eos contemplatio mutari diuina. 10.4. Ante omnem creationem mundi creati sunt angeli et ante omnem creationem angelorum diabolus conditus est, sicut scriptum est: Ipse est principium uiarum Dei.

Indeed, they are called begotten of Wisdom by adhering to Wisdom. And although they are mutable by nature, nevertheless divine contemplation does not permit them to be changed. 10.4. Before all the creation of the world the angels were created, and before all the creation of the angels the Devil was established, as it is written: “He himself is the beginning of the ways of God.”

Vnde et ad conparationem angelorum archangelus appellatus est. Prius enim creatus extitit ordinis praelatione, non temporis quantitate. 10.5. Primatum habuisse inter angelos diabolum, ex qua fiducia cecidit, ita ut sine reparatione laberetur.

Whence also, in comparison with the angels, he was called archangel. For he existed as created earlier by prelation of order, not by quantity of time. 10.5. The devil had primacy among the angels, from which confidence he fell, so that he lapsed without reparation.

Cuius praelationis excellentiam propheta his uerbis adnuntiat: Cedri nonfuerunt altiores illo in paradiso Dei, abietes non adaequauerunt summitatem illius, omne lignum paradisi non est adsimilatum illi, quoniam speciosiorem fecit eum Deus.

The prophet proclaims the excellence of whose pre-eminence in these words: The cedars were not higher than him in the paradise of God, the firs did not equal his summit, every tree of paradise was not assimilated to him, because God made him more beautiful.

10.6. Distat conditio angeli a conditione hominis: homo enim ad Dei similitudinem conditus est; archangelus uero qui lapsus est signaculum Dei similitudinis appellatus est, testante Domino per Ezechielem: Tu, signaculum similitudinis, plenus sapientia, perfectus decore, in deliciis paradisi Dei fuisti. Quanto enim subtilior est eius natura, tanto plenius extitit ad similitudinem diuinae ueritatis expressa. 10.7. Prius de caelo cecidisse diabolum quam homo conderetur.

10.6. The condition of an angel differs from the condition of a man: for man was fashioned to the similitude of God; but the archangel, however, who fell, was called the seal of the similitude of God, the Lord bearing witness through Ezekiel: You, the seal of similitude, full of wisdom, perfect in beauty, you were in the delights of the paradise of God. For the more subtle his nature is, the more fully did it stand forth expressed to the similitude of divine verity. 10.7. That the devil fell from heaven before man was created.

Nam mox ut factus est, in superbiam erupit, et praecipitatus de caelo est. Nam iuxta ueritatis testimonium ab initio mendax fuit, et in ueritate non stetit, quia, statim ut factus est, cecidit. Fuit quidem in ueritate conditus, sed non stando confestim a ueritate est lapsus.

For straightway as he was made, he erupted into pride, and was precipitated from heaven. For according to the testimony of truth, he was a liar from the beginning, and did not stand in the truth, because, immediately as he was made, he fell. He was indeed created in the truth, but by not standing he forthwith lapsed from the truth.

10.8. Vno superbiae lapsu, dum Deo per tumorem se conferunt, et homo cecidit et diabolus. Sed homo reuersus ad poenitentiam Deo se inferiorem esse cognoscit. Diabolus uero non solum in hoc contentus quod se Deo aequalem existimans cecidit, insuper etiam superiorem Deo se dicit, secundum apostoli dicta, qui ait de Antichristo: Qui aduersatur et extollitur supra omne quod dicitur Deus aut colitur.

10.8. By a single lapse of pride, while through swelling they compare themselves to God, both man and the devil fell. But man, returned to penitence, recognizes himself to be inferior to God. The devil, however, not content with this—that, thinking himself equal to God, he fell—moreover even says himself to be superior to God, according to the apostle’s words, who says about the Antichrist: 'who opposes and is exalted above everything that is called God or is worshiped.'

10.9. Diabolus ideo iam non petit ueniam, quia non conpungitur ad poenitentiam. Membra uero eius saepe per hypocrisin deprecantur quod tamen pro mala conscientia adipiscere non merentur. 10.10. Discat humana miseria quod ea causa citius prouocetur Deus praestare ueniam dum infirmo conpatitur homini, quia ipse homo traxit ex parte inferiore infirmitatem peccandi, hoc est ex carne, qua inclusa anima detinetur.

10.9. The Devil therefore now no longer seeks pardon, because he is not compunct to penitence. But his members often, through hypocrisy, beseech; yet on account of an evil conscience they do not deserve to obtain it. 10.10. Let human misery learn that for this cause God is more quickly provoked to grant pardon, while he has compassion on the infirm man, because man himself has drawn from the lower part the infirmity of sinning, that is, from the flesh, in which the enclosed soul is detained.

10.11. Apostatae angeli ideo ueniam non habent, quia carnalis fragilitatis nulla infirmitate grauati sunt ut peccarent. Homines autem post peccatum idcirco reuertuntur ad ueniam, propter quod ex lutea materia pondus traxerunt infirmitatis. Ideoque pro infirma carnis conditione reditum patet homini ad salutem, sicut et psalmus dicit: Ipse scit figmentum nostrum.

10.11. The apostate angels therefore do not have pardon, because they are burdened by no infirmity of carnal fragility so as to sin. Humans, however, after sin for that reason return to pardon, because from clayey matter they have drawn the weight of infirmity. And therefore, on account of the infirm condition of the flesh, a return lies open to man unto salvation, just as also the psalm says: He himself knows our formation.

Memento Domine quod terra sumus. Et iterum: Memorare, inquit, quae sit mea substantia.

Remember, O Lord, that we are earth. And again: “Remember,” he says, “what my substance is.”

10.12a. Postquam apostatae angeli ceciderunt, reliqui perseuerantia aeternae beatitudinis solidati sunt. Vnde et post caeli creationem, in principio repetitur: Fiat firmamentum, et uocatum est firmamentum caelum, nimirum ostendens quod post angelorum ruinam, hii qui permanserunt firmitatem meruerunt aeternae perseuerantiae et beatitudinis quam antea minus acceperant.

10.12a. After the apostate angels fell, the rest were solidified in the perseverance of eternal beatitude. Whence also, after the creation of heaven, in the beginning it is repeated: “Let there be a firmament, and the firmament was called heaven,” clearly showing that after the ruin of the angels, those who remained merited the firmness of eternal perseverance and beatitude, which before they had received less fully.

10.12b. Post diaboli deiectionem, angelorum sanctorum conlatam sanctitatis perseuerantiam et beatitudinem quam minus acceperant. Vnde oportet agnosci quod malorum iniquitas sanctorum seruiat humilitati, quia unde mali conruunt, inde boni proficiunt.

10.12b. After the devil’s dejection, the perseverance of sanctity and the beatitude of the holy angels was conferred, which they had received in lesser measure. Whence it ought to be recognized that the iniquity of the wicked serves the humility of the saints, because from that whence the evil fall, from that the good make progress.

10.13. Bonorum angelorum numerus, qui post ruinam angelorum malorum est diminutus, ex numero electorum hominum subplebitur. Qui numerus soli Deo est cognitus.

10.13. The number of the good angels, which after the ruin of the evil angels was diminished, will be filled up from the number of the elect among human beings. Which number is known to God alone.

10.14. Inter angelos distantia potestatum est, et pro graduum dignitate ministeria eisdem sunt distributa, aliisque alii praeferuntur tam culmine potestatis quam scientia uirtutis. Subministrant igitur alii aliorum praeceptis, atque oboediunt iussis. Vnde et ad prophetam Zachariam angelus angelum mittit, et quaecumque adnuntiare debeat praecepit.

10.14. Among angels there is a distinction of powers, and according to the dignity of the grades ministries are distributed to them, and some are preferred to others both by the pinnacle of power and by the science of virtue. Therefore some subminister to the precepts of others, and obey the commands. Whence also to the prophet Zechariah an angel sends an angel, and he commanded whatever he ought to announce.

10.15. Nouem esse distinctiones uel ordines angelorum sacrae scripturae testantur, id est angeli, archangeli, throni, dominationes, uirtutes, principatus, potestates, cherubim et seraphim. Horum ordinum numerum etiam Ezechiel propheta discribit sub totidem nominibus lapidum, cum de primatu apostatae angeli loqueretur: Omnis, inquit, lapis pretiosus operimentum tuum: sardius et topatius et iaspis, chrisolitus et onix et berillus, sapphirus, carbunculus et smaragdus. Quo numero lapidum ipsi ordines designati sunt angelorum, quos apostata angelus ante lapsum quasi in uestimento ornamenti sui adfixos habuit.

10.15. The Sacred Scriptures bear witness that there are nine distinctions or orders of angels, that is: angels, archangels, thrones, dominations, virtues, principalities, powers, cherubim, and seraphim. The prophet Ezekiel also describes the number of these orders under just so many names of stones, when he was speaking about the primacy of the apostate angel: “Every precious stone was your covering: sardius and topaz and jasper, chrysolite and onyx and beryl, sapphire, carbuncle and emerald.” By which number of stones the very orders of angels are designated—stones which the apostate angel, before his lapse, had as if affixed in the garment of his ornament.

Ad quorum separationem, dum se clariorem cunctis aspexit, confestim intumuit et cor suum ad superbiam eleuauit. 10.16. Angeli semper in Deo gaudent, non in se. Malus uero inde est diabolus, quia non quae Dei, sed quae sua sunt requisiuit. Nulla autem maior iniquitas quam non in Deo, sed in se uelle quempiam gloriari.

At whose separation, when he beheld himself brighter than all, he straightway swelled and lifted up his heart to pride. 10.16. Angels always rejoice in God, not in themselves. But the devil is evil on that account, because he sought not the things that are God’s, but the things that are his own. Moreover, there is no greater iniquity than for someone to wish to glory not in God, but in himself.

10.17. Angeli Verbo Dei cognoscunt omnia antequam in re fiant et quae apud homines adhuc futura sunt, angeli iam, reuelante Deo, nouerunt. Praeuaricatores angeli, etiam sanctitate amissa, non tamen amiserunt uiuacem creaturae angelicae sensum. Triplici enim modo praescientiae acumine uigent, id est subtilitate naturae, experientia temporum, reuelatione superiorum potestatum.

10.17. Angels know all things by the Word of God before they come to be in reality, and the things which among men are still future the angels already, with God revealing, know. The prevaricating angels, even with sanctity lost, have not, however, lost the lively sense of the angelic creature. For they are vigorous with a threefold mode of the acumen of foreknowledge, that is, by the subtlety of nature, by the experience of times, by the revelation of higher powers.

10.18. Quotiens Deus quocumque flagello huic mundo irascitur, ad ministerium uindictae apostatae angeli mittuntur. Qui tamen diuina potestate coercentur ne tantum noceant quantum cupiunt. Boni autem angeli ad ministerium salutis humanae deputati sunt, ut curas administrent mundi, et regant omnia iussu Dei, testante apostolo: Nonne omnes, inquit, sunt administratorii spiritus, in ministerium missi propter eos qui hereditatem capiunt salutis?

10.18. As often as God grows angry at this world with whatever scourge, apostate angels are sent to the ministry of vengeance. Yet they are restrained by divine power, lest they harm as much as they desire. But good angels are deputed to the ministry of human salvation, that they may administer the cares of the world and rule all things by the command of God, the apostle bearing witness: “Are they not all ministerial spirits, sent into ministry for the sake of those who take the inheritance of salvation?”

10.19. Angeli corpora in qua hominibus apparent de superno aere sumunt, solidamque speciem ex caelesti elemento inducunt, per quam humanis obtutibus manifestius demonstrentur.

10.19. Angels take the bodies in which they appear to humans from the supernal air, and they assume a solid semblance from the celestial element, by which they are displayed more manifestly to human gazes.

10.20. Singulae gentes praepositos angelos habere creduntur, quod ostenditur testimonio angeli Daniheli loquentis: Ego, inquit, ueni ut nuntiarem tibi, sed princeps regni Persarum restitit mihi. Et post alia: Non est qui me adiuuet, nisi Michael princeps uester. 10.21. Item omnes homines angelos habere probantur, loquente Domino in euangelio: Amen dico uobis quia angeli eorum semper uident faciem Patris mei, qui est in caelis.

10.20. Each nation is believed to have angels set over them, which is shown by the testimony of the angel speaking to Daniel: “I,” he says, “came to announce to you, but the prince of the kingdom of the Persians resisted me. And after other things: There is no one who helps me, except Michael, your prince.” 10.21. Likewise all human beings are proved to have angels, the Lord speaking in the Gospel: “Amen I say to you that their angels always behold the face of my Father, who is in the heavens.”

Vnde et Petrus in actibus apostolorum, cum pulsaret ianuam, dixerunt intus apostoli: Non est Petrus, sed angelus eius est. 10.22-24. Si Deum angeli contuentur et uident, cur Petrus apostolus dicit: In quem desiderant angeli Dei conspicere? Item, si eum non contuentur, nec uident, quomodo, iuxta sententiam Domini, angeli eorum semper uident faciem Patris qui est in caelis?

Whence also Peter in the Acts of the Apostles, when he was knocking at the door, the apostles inside said: It is not Peter, but it is his angel. 10.22-24. If the angels behold and see God, why does the apostle Peter say: Into whom the angels of God desire to gaze? Likewise, if they do not behold him nor see him, how, according to the sentence of the Lord, do their angels always see the face of the Father who is in the heavens?

Sed bene utrumque est: nam ueraciter credimus quod Deum angeli et uident, et uidere desiderant; et habent, et habere festinant; et amant et amare nituntur. - Si enim sic uidere desiderant, ut effectum desiderii non perfruantur, desiderium hoc necessitatem habet. Necessitas ista poenalis est, et beatis angelis omnis poena longe est, quia nunquam simul poena et beatitudo conueniunt.

But both are well: for we veraciously believe that the angels both see God and desire to see; and they have, and they hasten to have; and they love and strive to love. - For if they so desire to see as not to enjoy the fruition of the desire, this desire has necessity. This necessity is penal, and from the blessed angels every penalty is far away, because punishment and beatitude never coexist.

Rursum si eos dicimus Dei uisione satiari, satietas fastidium habere solet et scimus illos Dei uisione, quam et desiderant, fastidire non posse. - Quid ergo est, nisi ut miro modo simul utrumque credamus, quia et desiderant et satiantur? Sed desiderant sine labore, et satiantur sine fastidio.

Again, if we say that they are sated by the vision of God, satiety is wont to have fastidious distaste, and we know that they cannot feel distaste for the vision of God, which they also desire. - What then is it, if not that in a wondrous way we believe both at once, that they both desire and are sated? But they desire without labor, and are sated without distaste.

Ne enim sit in desiderio necessitas, desiderantes satiantur, et iterum, ne sit in satietate fastidium, satiati desiderant. Vident ergo angeli faciem Patris per satietatem, sed quia satietas ista fastidium nescit, angeli desiderant in eo prospicere semper.

Lest there be necessity in desire, those who desire are satisfied; and again, lest there be distaste in satiety, those who are sated desire. Therefore the angels see the face of the Father through satiety; but because this satiety knows not distaste, the angels desire to gaze upon him always.

10.25. Vbicumque in scripturis sanctis pro Deo angelus ponitur, non Pater, non Sanctus Spiritus, sed pro incarnationis dispensatione solus Filius intellegitur. 10.26-27. Ante dominicae incarnationis aduentum discordia inter angelos et homines fuit. Veniens autem Christus, pacem in se angelis et hominibus fecit.

10.25. Wherever in the sacred scriptures an angel is set in the place of God, it is not the Father, not the Holy Spirit, but, on account of the dispensation of the Incarnation, the Son alone who is understood. 10.26-27. Before the advent of the Lord’s Incarnation there was discord between angels and men. But Christ, upon coming, made peace in himself for angels and men.

Eo quippe nato, clamauerunt angeli: In terra pax hominibus bonae uoluntatis. Per incarnationem igitur Christi non solum Deo reconciliatus est homo, uerum etiam pax inter homines et angelos reformata est. - Discordia igitur ante aduentum Christi hominum et angelorum fuisse per id maxime agnoscitur quod salutati in ueteri testamento ab hominibus angeli despiciunt se salurari ab eis.

Evidently, with him born, the angels cried out: On earth peace to men of good will. Therefore through the Incarnation of Christ not only was man reconciled to God, but also the peace between men and angels was re-formed. - Therefore the discord of men and angels before the Advent of Christ is chiefly recognized from this: that in the Old Testament, when greeted by men, the angels disdain to be saluted by them.

Quod in nouo testamento a Iohanne factum non solum reuerenter angelus suscipit, uerum etiam ne faciat interdicit. 10.28-29. Ob hoc homo in ueteri testamento despicitur, nec resalulatur ab angelo, eo quod homo adhuc nondum transisset in Deo. - Suscipitur autem homo a Deo, et reuerenter salutatur ab angelo; nam et Mariam angelus Gabrihel legitur salutasse, et Iohanni angelum salutanti ab eodem angelo dicitur: Vide ne feceris, conseruus enim tuus sum, et fratrum tuorum.

That which in the New Testament was done by John the angel not only receives reverently, but even forbids him to do. 10.28-29. On account of this the man in the Old Testament is despised, nor is he greeted in return by an angel, for the reason that man had not yet passed over into God. - But man is received by God, and is reverently saluted by an angel; for the angel Gabriel is read to have saluted Mary, and to John, as he was saluting the angel, it is said by the same angel: See that you do not do it, for I am your fellow-servant, and of your brothers.

Per quod agnoscitur per incarnationem dominicam pacem hominibus fuisse et angelis redditam.

By which it is recognized that through the dominical Incarnation peace was restored to men and to angels.

XI. De homine. 11.1a. Omnia sub caelo propter hominem facta sunt, homo autem propter seipsum. Inde et omnia per figuram ad eius similitudinem referuntur.

11. On man. 11.1a. All things under heaven were made on account of man, but man on account of himself. Hence also all things, by a figure, are referred to his similitude.

11.1b. Communia homini omnia naturalia esse cum omnibus rebus quae constant, et in homine omnia contineri, atque in eo omnium rerum naturam consistere.

11.1b. All natural things are common to man with all things that consist, and in man all things are contained, and in him the nature of all things consists.

11.1c. Vniuersitati creaturae homo magna quaedam portio est, tantoque gradu est ceteris excellentior, quanto imagini diuinae uicinior. 11.1d-2. Quantum ceteris creaturis praestet homo dignitate uirtutis, ex ipsa reuerentia discitur creationis, dum omnia dixit Deus: Fiat, et facta sunt; creare uero hominem quadam aeterni consilii deliberatione uoluerit dicens: Faciamus hominem ad imaginem et similitudinem nostram. - Quia enim boni sumus naturaliter conditi, culpae quodammodo merito contra naturam sumus effecti.

11.1c. To the universality of creation man is a certain great portion, and by so great a degree he is more excellent than the rest, as he is nearer to the divine image. 11.1d-2. How much man surpasses the other creatures in the dignity of virtue is learned from the very reverence of the creation, since for all things God said: Let there be, and they were made; but to create man he willed by a certain deliberation of eternal counsel, saying: Let us make man according to our image and similitude. - For since we were naturally created good, by the demerit of fault we have in a certain way been made contrary to nature.

11.3. Sicut praesciuit Deus hominem peccaturum, ita et praesciuit qualiter illum per suam gratiam repararet, qui suo arbitrio deperire potuisset.

11.3. As God foreknew that man would sin, so also he foreknew how he would restore him by his grace, who by his own free will could have perished.

11.4. Originaliter Adam et Eua simul creati sunt. Specialiter uero postea mulier de latere uiri formata est. Pariter ergo conditi sunt utrique rationis ordine, non pariter temporis unitate 11.5. Vir ad imaginem Dei factus est, mulier ad imaginem uiri formata est, unde et illi lege naturae subiecta est 11.6. Item uir propter semetipsum factus est, mulier ob adiutorium uiri creata est.

11.4. Originally Adam and Eve were created together. Specifically, however, afterward the woman was formed from the side of the man. Equally, therefore, both were constituted in the order of reason, not equally in the unity of time 11.5. The man was made according to the image of God, the woman was formed according to the image of the man, whence also she is subject to him by the law of nature 11.6. Likewise, the man was made on account of himself, the woman was created for the aid of the man.

11.7. Homo propter peccatum tunc traditus est diabolo quando audiuit: Terra es, et in terra ibis. Tunc enim dictum est diabolo: Terram manducabis. Vnde et propheta ait: Serpenti, puluis panis eius.

11.7. Man, on account of sin, was then delivered over to the devil when he heard: 'You are earth, and into earth you shall go.' Then indeed it was said to the devil: 'You shall eat earth.' Whence also the prophet says: 'To the serpent, dust is his bread.'

Serpens enim diabolus, puluis impii; et ipsi sunt cibus diaboli. 11.8. Quia praua uoluntate ad ima conlabimur, recte ad bene agendum cum labore consurgimus; quod non ita esset si delectatio flagitium primorum hominum non persuasisset, quibus ad bene uiuendum tantum uelle sufficeret et sine difficultate statim actio obtemperaret. 11.9. Diuisio et pugna ut sit in hominis animo, poena peccati est ex primo homine in omnes eius filios propagata, ut, qui noluit cum Deo esse unitus, esset in semetipso diuisus, et qui imperanti Domino noluit esse subiectus, fieret sibimetipsi rebellis atque contrarius.

For the serpent is the devil, the dust the impious; and they themselves are the food of the devil. 11.8. Because by a depraved will we collapse down to the depths, rightly for doing good we rise with labor; which would not be so if delight had not persuaded the crime of the first humans, for whom, for living well, merely to will would have sufficed, and without difficulty action would at once obey. 11.9. The fact that there is division and battle in the mind of man is a punishment of sin propagated from the first man into all his sons, so that he who did not wish to be united with God should be divided in himself, and he who did not wish to be subject to the Lord commanding should become rebellious and contrary to himself.

Vnde nec sibi poterit subiugari si prius Deo non fuerit subiugatus sibique seruiet nolens, qui Deo noluit uolens.

Whence neither will he be able to be subjugated to himself if he has not first been subjugated to God; and he will serve himself unwillingly, who refused to serve God willingly.

11.10. Quam uarie per diuersa humanum defluxit genus, dum se ab una stabili semperque manente diuinitatis soliditate subtraxit! Nam, dum opus quod libens appetit quasi ut ibi iam requiem mentis infigat, dum ei non sufficit, mutata intentione, ad alias atque alias actiones transit, dumque per diuersa requiem solidam quaerit nec inuenit, in labore miser et uarietate uiuit, et uacuus a requie manet. Quamuis eadem mutabilitas non sit homini concreata, sed pro merito primae praeuaricationis illi accesserit, iam tamen naturalis facta est, quia originaliter a primo homine, sicut et mors, in omnes homines transiit.

11.10. How variously through diverse things the human race has flowed down, while it withdrew itself from the one stable and ever-abiding solidity of divinity! For, while at the work which it gladly seeks, as if already to fix there a rest of mind, while it does not suffice it, with intention changed it passes over to other and yet other actions; and while through diverse things it seeks a solid rest and does not find it, it lives in labor and changeableness, a wretch, and remains empty of rest. Although this same mutability was not co-created with man, but, by the desert of the first prevarication, accrued to him, yet already it has been made natural, because originally from the first man, just as death, it has passed into all men.

XII. De anima ceterisque sensibus. 12.1. Vita corporis anima, uita animae Deus est.

12. On the soul and the other senses. 12.1. The life of the body is the soul, the life of the soul is God.

Et sicut corpus mortuum est sine anima, ita anima mortua est sine Deo.

And just as the body is dead without the soul, so the soul is dead without God.

12.2a. Anima hominis non est homo, sed corpus, quod ex humo factum est, id tantum homo est. Inhabitando autem in corpore anima, ex ipso participio carnis, hominis nomen accepit, sicut et apostolus interiorem hominem dicit. 12.2b. Animam non carnem conditam esse ad Dei imaginem.

12.2a. The soul of a human is not the human, but the body, which was made from the soil, that alone is the human. But by inhabiting the body, the soul, from this very participation of flesh, received the name of “human,” just as the apostle also calls it the inner man. 12.2b. It is the soul, not the flesh, that was created according to the image of God.

Male ergo a quibusdam creditur animam hominis esse corpoream, quae pro id ad Dei imaginem facta est, ut, si non incommutabilis ut Deus esset, tamen incorporea ut Deus existeret. 12.3. Sicut angeli ita et animae: habent enim initium, finem nullum; nam quaedam in rebus temporalia sunt, quaedam perpetua, quaedam uero sempiterna. Temporalia sunt quibus inest ortus et obitus; perpetua quibus ortus, non terminus; sempiterna quibus nec ortus, nec terminus.

Therefore it is wrongly believed by some that the soul of man is corporeal; it was for this that it was made to the image of God: that, if it were not incommutable like God, yet it might exist incorporeal like God. 12.3. As the angels, so also souls: for they have a beginning, no end; for among things some are temporal, some perpetual, but some indeed sempiternal. Temporal are those in which origin and obit are inherent; perpetual, those in which there is origin, not a terminus; sempiternal, those in which there is neither origin nor terminus.

12.4a. Animam non esse partem diuinae substantiae uel naturae, nec esse eam priusquam corpori misceatur, sed tunc eam creari quando et corpus creatur, cui admisci uidetur. 12.4b. Philosophorum sententiae dicunt esse animam priusquam nascatur in corpore. Quod uerum esse nullis adprobatur indiciis.

12.4a. That the soul is not a part of the divine substance or nature, nor does it exist before it is mixed with the body, but that it is then created when also the body is created, to which it seems to be admixed. 12.4b. The philosophers’ opinions say that the soul exists before it is born in the body. Which to be true is approved by no indications.

Nam utrum antea fuissemus nec ipsi nouimus, nec quis hominum dicat habeamus. Non est ergo quaerendum, quod quaerendo magis, magis est inridendum. 12.5. Gentiles et heretici de anima disputare conantur, sed quomodo de illa aliquid recte sentire possunt, qui auctorem ad cuius imaginem facta est non nouerunt?

For as to whether we existed before, neither do we ourselves know, nor have we anyone among men to tell it. Therefore that is not to be inquired into which, the more it is inquired into, is the more to be ridiculed. 12.5. The Gentiles and the heretics try to dispute about the soul; but how can they think anything rightly about it, who do not know the Author in whose image it was made?

Et ideo multa errori digna dixerunt.

And therefore they said many things worthy of error.

12.6a. Mutabilis est anima non localiter, sed temporaliter suis affectionibus. Corpus autem et loco, et tempore mutabilis, quia et tempore mutatur, et uariatur loco. 12.6b. Quod est ad corpus mutatio locorum, hoc est ad animum mutabilitas cogitationum.

12.6a. The soul is mutable not locally, but temporally, by its own affections. The body, however, is mutable both in place and in time, because it is changed in time and is varied in place. 12.6b. What change of places is to the body, this is to the soul the mutability of cogitations.

Quae uarietas malae motionis tunc menti inhaesit, quando ab aeternorum contemplatione primus homo recedens in illo stare noluit, a quo male recessit, et iusta damnatione inconstans per rerum raptus uarietatem defluxit. 12.7. Multum ex sua natura splendorem possidet anima, sed fuscatur conmixtione carnis qua retinetur inclusa. Ex eius enim parte uertitur ad peccandi infirmitatem, Salomone docente: Corpus corrruptibile adgrauat animam et deprimit terrena inbabitatio sensum multa cogitantem.

What variety of evil motion then adhered to the mind, when, withdrawing from the contemplation of the eternal things, the first man was unwilling to stand in Him from whom he withdrew amiss, and, by just damnation, being inconstant, he flowed down, swept along through the variety of things. 12.7. The soul possesses much splendor from its own nature, but it is darkened by the commixture of flesh in which it is held enclosed. For from its part it is turned toward the infirmity of sinning, Solomon teaching: The corruptible body aggravates the soul and the earthly inhabitation depresses the sense thinking many things.

XIII. De sensibus carnis. 13.1. Non uirtute, non sensu corporis, sed ratione mentis excellimus animalibus ceteris.

13. On the senses of the flesh. 13.1. Not by virtue, not by the sense of the body, but by the reason of the mind do we excel the other animals.

13.2a. Pro rebus corporeis utendis sufficit sensus carnis, non pro spiritalibus capiendis. Inlecti autem homines usu corporearum rerum, nihil putant aliter esse nisi praeterquam carnis sensu concipiunt.

13.2a. For corporeal things to be used, the sense of the flesh suffices, not for spiritual things to be apprehended. But men, enticed by the use of corporeal things, think that nothing is otherwise except insofar as they conceive it by the sense of the flesh.

13.2b-3a. Sicut praecellent sibi corporei sensus diuersitate locorum, ita sibimet et uirtute sentiendi praecellunt. Nam praestantior est odoratus sapori, et positione loci, et sentiendi longinquitate; sic aures odoratui: longius enim audimus quam odoramus; sic oculi auribus: longius enim uidemus quam audimus. - Animus autem et loco et merito his uniuersis sensibus superfertur.

13.2b-3a. Just as the bodily senses excel among themselves by the diversity of places, so among themselves they also excel in the virtue of sensing. For smell is more preeminent than taste, both in the position of place and in the long range of sensing; so the ears to smell: for we hear farther than we smell; so the eyes to the ears: for we see farther than we hear. - But the mind, both in place and in merit, is borne above all these senses.

In arce enim capitis constitutus, quod illi corporaliter non adtingunt, iste intellectualiter contuetur. 13.3b. Amplius excellit oculorum sensus ceteris sensibus, quandoquidem quae ad alios pertinent sensus "uide" dicamus, ueluti cum dicimus: "uide quomodo sonat", "uide quomodo sapit", sic et cetera. 13.4. Quemadmodum oculus, ita et animus cetera uidet, sese non intuetur.

For, set in the citadel of the head, what those do not reach corporeally, this one beholds intellectually. 13.3b. Further, the sense of the eyes excels the other senses, since for things that pertain to the other senses we say “see,” as when we say: “see how it sounds,” “see how it tastes,” and so on. 13.4. Just as the eye, so too the mind sees other things; itself it does not look upon.

Aliarum enim rerum origines, species et magnitudines praespicit, de se autem tanta ueri ignorantia inficitur, ut in his omnibus nihil certius contempletur.

For it foresees the origins, species, and magnitudes of other things; but concerning itself it is infected with so great an ignorance of the truth, that among all these it contemplates nothing more certain.

13.5. Homo qui miraris siderum altitudinem et maris profunditatem, animi tui abyssum intra et mirare si potes. Multa cogitantes sine sensu carnis et sine imaginibus uiuis, animo tantum cernentes intuemur, memoriaque, mente sibi eas fingente, tenemus. Multa quoque intelligimus sensu, quae lingua explere non possumus.

13.5. Man, you who marvel at the altitude of the stars and the profundity of the sea, enter within the abyss of your mind and marvel if you can. Thinking many things without the sense of the flesh and without living images, perceiving them by mind alone, we behold them, and we hold them by memory, the mind fashioning them for itself. We also understand many things by sense which we cannot fully set forth with the tongue.

13.6. Innoxios esse infantes opere, non esse innoxios cogitatione, quia motum quem gerunt mente, nondum possunt explere in opere. Ac per hoc in illis aetas est inbecilla, non animus. Ad nutum enim uoluntatis nondum obtemperat illis fragilitas corporis, nec adeo opere nocere possunt, sicut cogitatione mouentur.

13.6. Infants are innocuous in deed, not innocuous in thought, because the motion which they carry in the mind they are not yet able to carry out in deed. And therefore in them it is age that is feeble, not the mind. For the fragility of the body does not yet obey the nod of the will, nor are they able to harm by action to the same degree as they are moved in thought.

13.7a. Ex causa uocabulum sortita est cogitatio. Cogendo enim animum reminiscere quod memoriae commendatum est, dicitur cogitatio.

13.7a. Cogitation has taken its vocable from its cause. For by compelling the mind to remember what has been commended to memory, it is called cogitation.

13.7b. Rerum omnium thesaurus memoria est: ipsa est enim custos rebus inuentis, ipsa cogitatis. De qua ad liquidum difficile est aliquem disputare quia grandis eius perplexitas est, et animus ipsa est. 13.8a. Imago a sensibus corporis remota suae speciei similitudinem relinquit in memoria.

13.7b. The treasury of all things is memory: for it is itself the custodian for things discovered, and likewise for things cogitated. Concerning it, to bring a discussion to complete clarity is difficult for anyone, because its perplexity is great, and it is the mind itself. 13.8a. An image, removed from the senses of the body, leaves in memory a similitude of its own species.

Similitudinem autem non per imagines sicut cetera, sed sicut gaudium sine imagine reminiscimus. 13.8b. Dum obliuionem memoramus non per seipsam adest, quod, si per seipsam adesset, utique obliuisceremus.

But we do not reminisce a similitude through images as we do the rest, but as we reminisce joy without an image. 13.8b. While we call oblivion to mind, it is not present by itself; for if it were present by itself, surely we would be forgetting.

13.9. Communem hominis animaliumque esse memoriam. Nullum autem animalis inrationalis intellectum inesse, nisi homini tantum praedito ratione. Ceteris enim in ipsa qualitate considerationis suae, sensus carnis, non intellegentia mentis est.

13.9. Memory is common to man and to animals. But no intellect is present in the irrational animal, except in man alone endowed with reason. For in the rest, in the very quality of their own consideration, there is the sense of the flesh, not the intelligence of the mind.

XIIII. De Christo. 14.1. Filii Dei perfecta natiuitas nec coepit esse, nec desiit, ne praeterita sit si desiit, et ne inperfecta, si adhuc fit; sed sit aeterna, sit et perfecta, quatenus in ea natiuitate aeternitas et perfectio habeatur.

14. On Christ. 14.1. The perfect nativity of the Son of God neither began to be nor ceased, lest it be a thing past if it ceased, and lest it be imperfect if it is still coming to be; but let it be eternal, and let it be perfect, inasmuch as in that nativity eternity and perfection are had.

14.2. Ex utero uirginis minor dicitur Patri Christus; dicitur iuxta humanam adsumptionem, non iuxta diuinitatem. 14.3a. Christus et in forma serui seruus, et in forma serui non seruus. In forma quippe serui Domini seruus, in forma serui hominum dominus.

14.2. From the womb of the virgin Christ is called lesser than the Father; he is said so according to the human assumption, not according to the divinity. 14.3a. Christ both in the form of a servant is a servant, and in the form of a servant is not a servant. For in the form of a servant he is the servant of the Lord, in the form of a servant the lord of men.

14.3b. Christus in forma serui, propter conceptionis excellentiam, dominus est hominum, quia, etsi suscepit carnem, non tamen ex carnis libidinosa contagione.

14.3b. Christ in the form of a servant, on account of the excellence of the conception, is lord of men, because, although he assumed flesh, yet not from the libidinous contagion of flesh.

14.4. Mediator Dei atque hominum, homo Christus Iesus,nequaquam alter in humanitate, alter in deitate est, sed in utraque natura idem unus est. Nec purus homo conceptus est, nec purus homo editus est; nec postea meritum ut Deus esset accepit, sed Deus Verbum, manente incommutabili essentia quae illi cum Patre et Spiritu Sancto est coaeterna, adsumpsit carnem pro salute humana, in qua et inpassibilis pati et inmortalis mori, et, aeternus ante saecula, temporalis possit ostendi. 14.5. Mediator Dei atque hominum, bomo Christus Iesus,quamuis aliud sit ex Patre, aliud ex Virgine, non tamen alius ex Patre, alius ex Virgine, sed ipse aeternus ex Patre, ipse temporalis ex matre.

14.4. The Mediator of God and of men, the man Christ Jesus,by no means is one thing in humanity, another in deity, but in each nature he is the same one. Neither was he conceived a pure man, nor was he brought forth a pure man; nor afterwards did he receive as a merit to be God, but God the Word, with the incommutable essence remaining which is to him coeternal with the Father and the Holy Spirit, assumed flesh for human salvation, in which both, being impassible, he could suffer, and, being immortal, he could die, and, eternal before the ages, he could be shown temporal. 14.5. The Mediator of God and of men, the man Christ Jesus,although he is other as from the Father, other as from the Virgin, yet is not another from the Father and another from the Virgin, but the same eternal from the Father, the same temporal from the mother.

Ipse qui fecit, ipse qui factus est; ipse de Patre sine matre, ipse de matre sine Patre; ipse conditoris templum, ipse conditor templi; ipse auctor operis, ipse opus auctoris. Manens unus de utroque et in utraque natura nec naturarum copulatione confusus, nec naturarum distinctione geminatus. 14.6. Ideo Deus in homine uenit, quia per se ipsum ab hominibus cognosci non potuit.

He himself who made, he himself who was made; he himself from the Father without mother, he himself from the Mother without Father; he himself the temple of the founder, he himself the founder of the temple; he himself the author of the work, he himself the work of the author. Remaining one from both and in both natures, neither confused by a copulation of the natures, nor doubled by a distinction of the natures. 14.6. Therefore God came in man, because by Himself He could not be known by men.

Sed unde nobis consuluit, inde despectionem tulit, quia infirmitatem quam pro nobis suscepit, homo superbus despexit. Ob hoc infirma et stulta mundi elegit, ut fortiora et sapientiora per qua non cognoscebatur confunderet.

But whence he took thought for us, thence he bore contempt, because proud man despised the infirmity which he assumed on our behalf. For this reason he chose the infirm and the foolish things of the world, in order that he might confound the stronger and the wiser by those things through which he was not being known.

14.7. Sicut cibum fortem inualidus infans capere non potest nisi a matre prius editum, in lactis sucum uertatur, ut, quod in cibo non potuit uti, sugendo potetur in lacte per carnem, ita et nos, dum essemus infirmi ad conspiciendam Verbi aeternitatem, factum est ipsum Verbum caro, ut enutriti per carnem fortioresque effecti, cibum solidum, id est uerum Deum, cum Patre sempiternum, contemplando, ut angeli, satiemur. 14.8. Prima Dei dona esse qua nos nobis reos esse ostendit, qui, dum iaceremus sub reatu culpae, iustos nos esse credebamus. Venit, patefecit uulnus, conposuit semetipsum et de sua morte nobis medicinam aptauit, ut non esset ostensor tantum uulneris, sed sanator.

14.7. Just as a weak infant cannot take strong food unless it is first by the mother eaten and turned into the juice of milk, so that what he could not use in food, by sucking he may drink in milk through the flesh; so also we, while we were infirm for beholding the eternity of the Word, the Word itself was made flesh, that, nourished through the flesh and made stronger, we may be satisfied, by contemplating solid food—that is, the true God, sempiternal with the Father—like the angels. 14.8. The first gifts of God are those by which he showed us to be guilty to ourselves, we who, while we lay under the charge of fault, believed ourselves to be just. He came, laid the wound open, applied himself, and from his own death fitted for us a medicine, so that he might not be only a revealer of the wound, but a healer.

14.9. Primum ad Hierusalem uenit Christus, sicut et ipse ait: Non sum missus nisi ad oues quae perierunt domus Israel. Ad populum enim Israel prius uenit, sed quod non essent credituri, propheta non tacuit dicens: Primus ad Sion dicit "ecce adsum" et Hierusalem euangelistam dabo, et uidi et non erat, neque ex istis, quisquam qui inierit consilium, et interrogatus responderet uerbum. Sed quia ad gentes transiuit, sequitur: Ecce seruus meus, suscipiam eum, electus meus; conplacuit sibi in illo anima mea.

14.9. First to Jerusalem Christ came, just as he himself says: “I was not sent except to the sheep that were lost of the house of Israel.” For to the people of Israel he came first; but that they would not be believers, the prophet did not keep silence, saying: First he says to Zion, “Behold, here I am,” and to Jerusalem I will give an evangelist; and I looked and there was no one, nor among these anyone who would enter into counsel, and, when questioned, would answer a word. But because he passed over to the nations, it follows: “Behold my servant, I will receive him, my chosen; my soul has taken pleasure in him.”

Dedi spiritum meum super eum, iudicium gentibus profert.

I have given my Spirit upon him, he proffers judgment to the nations.

14.10. Quamuis ordinem nostrae liberationis nescierit diabolus, sciuit tamen quod pro saluatione hominum Christus aduenit, sed quod sua idem nos morte redimeret ignorauit; unde et eum occidit. Nam si ille Christum per mortem redimere humanum genus scisset, non eum utique peremisset. 14.11. Quod nouerit diabolus pro salute humani generis Christum uenisse euangelii testimonio docetur; quem ut uidit, cognoscendo pertimuit dicens: Quid nobis et tibi, fili Dei?

14.10. Although the devil did not know the order of our liberation, yet he knew that Christ came for the salvation of human beings; but that the same would redeem us by his own death he was ignorant of; whence he also killed him. For if that one had known that Christ would redeem the human race through death, he would not, assuredly, have slain him. 14.11. That the devil knew that Christ had come for the salvation of the human race is taught by the testimony of the Gospel; whom, as he saw, by recognizing he was terrified, saying: What have we to do with you, Son of God?

uenisti ante tempus perdere nos. 14.12. Christus, sicut peccatum quod poena dignum est non admisit, ita poenam peccati nostri suscepit, ut per indebitam poenam suam, debitam ablueret culpam nostram, ut per hoc amitteret diabolus quos reos tenebat, dum unum interficit qui nihil peccati admiserat, ideoque quos iuste tenuit amisit, quia iniuste redemptorem nostrum occidit.

you have come before the time to destroy us. 14.12. Christ, just as he did not admit sin that is worthy of penalty, so he took upon himself the penalty of our sin, in order that by his undue penalty he might wash away our due culpability, so that by this the devil might lose those whom he was holding as guilty, in that he killed the one who had admitted nothing of sin; and therefore he lost those whom he held justly, because he unjustly killed our Redeemer.

14.13. Inlusus est diabolus morte Domini quasi auis. Nam ostensa Christus suae carnis mortalitate quam interimeridam ille appetebat, abscondit diuinitatem, ut laqueum quo eum uelut auem inprouidam prudenti inretiret decipula. Nam si innox Christus non occideretur, homo, diabolo per praeuaricationem addictus, non absolueretur.

14.13. The devil was deluded by the death of the Lord, like a bird. For, with the mortality of his flesh shown—which he was eager to put to death—Christ concealed the divinity, so that by a noose, with a prudent trap, he might ensnare him like an unwary bird. For if the innocent Christ had not been killed, man, addicted to the devil through prevarication, would not be absolved.

14.14. Diabolus, dum in Christo carnem humanitatis inpetit quae patebat, quasi hamo diuinitatis eius captus est qui latebat. Est enim in Christo hamus diuinitas; esca autem caro; linea, genealogia quae ex Euangelio recitatur. Tenens uero hanc lineam Deus Pater est, de quo dicit apostolus: Caput Christi Deus.

14.14. The devil, while he attacks in Christ the flesh of humanity which lay open, was, as if by the hook of his divinity which lay hidden, captured. For in Christ the hook is divinity; but the bait is flesh; the line is the genealogy which is recited from the Gospel. And the one holding this line is God the Father, of whom the apostle says: The head of Christ is God.

Et Lucas lineam generationis Christi ab imis ad summa contexens, inchoat a loseph et consummat in Deum, dum dicit: Qui fuit Heli; et perficiens lineam generis dicit: Qui fuit Dei. 14.15. Idcirco Dominus in infernum descendit, ut his qui ab eo non poenaliter detinebantur, uiam aperiret reuertendi ad caelos, secundum testimonium Esaiae prophetae dicentis: Posuisti profundum maris uiam, ut transirent liberati. Viam quippe Christus in profundum maris posuit, quando in infernum descendens, sanctis iter ad caelos reuertendi monstrauit.

And Luke, weaving together the line of the generation of Christ from the lowest to the highest, begins from Joseph and consummates in God, when he says: Who was of Heli; and, completing the line of descent, he says: Who was of God. 14.15. Therefore the Lord descended into Hell, in order to open a way of returning to the heavens for those who were not being detained there punitively, according to the testimony of the prophet Isaiah, saying: You have set a way in the depth of the sea, that the delivered might pass through. For Christ indeed set a way in the depth of the sea, when, descending into Hell, he showed to the saints the path of returning to the heavens.

14.16. Sancti ex tempore resurrectionis Christi statim ut de corpore exeunt, mox ad caelestem habitationem ascendunt, quod antiquis patribus non dabatur. Nam ante aduentum saluatoris, quanquam sine poena supplicii, tamen non in caelo, sed in inferno sanctorum animae tenebantur. Pro quibus absoluendis Dominus in infernum descendit.

14.16. From the time of Christ’s resurrection, the saints, immediately upon going forth from the body, at once ascend to the heavenly habitation, which was not granted to the ancient fathers. For before the advent of the Savior, although without the penalty of punishment, nevertheless not in heaven, but in the inferno the souls of the saints were held. For the absolving of these, the Lord descended into the inferno.

14.17. Christus in caelum ascendens discessit quidem carne, sed praesens est maiestate, secundum illud quod ait: Ecce ego uobiscum sum usque ad consummationem saeculi. 14.18. Sedet Christus ad dexteram Patris, non ut dexteram corpoream habeat Pater, sed dextera Patris beatitudo est sicut sinistra miseria.

14.17. Christ, ascending into heaven, departed indeed in flesh, but is present in majesty, according to that which he says: Behold, I am with you unto the consummation of the age. 14.18. Christ sits at the right hand of the Father, not that the Father has a corporeal right hand, but the right hand of the Father is beatitude, just as the left is misery.

XV. De Spiritu Sancto. 15.1. Spiritus Sanctus creator est sicut Pater et Verbum, testante propheta: Spiritus Domini fecit me et inspiraculum Omnipotentis uiuificauit me. 15.2a. Spiritus Sanctus Patris et Filii est, et inde unum sunt Pater et Filius, quia nihil habet Pater quod non habeat Filius. Non enim res una et duorum consubstantialis poterit semel ab eis procedere et simul inesse, nisi unum fuerint a quibus procedit.

15. On the Holy Spirit. 15.1. The Holy Spirit is creator just as the Father and the Word, the prophet bearing witness: “The Spirit of the Lord made me, and the breath of the Almighty has vivified me.” 15.2a. The Holy Spirit is of the Father and the Son, and from that the Father and the Son are one, because the Father has nothing which the Son does not have. For a single reality, consubstantial of two, could not at once proceed from them and be present in them together, unless those from whom it proceeds were one.

15.2b. Spiritum Sanctum pignus accepit ecclesia, ut per eum uno corpore unum fierent credentes, per quem Pater et Filius unum essentialiter sunt, ipso saluatore ad Patrem dicente: Vt sint unum, sicut et nos unum sumus. 15.3. Christus non tantum a Patre sed etiam ab Spiritu Sancto se missum testatur, dicente propheta: Accedite ad me, et audite: non a principio in abscondito locutus sum. Ex tempore antequam fieret, ibi eram, et nunc Dominus misit me, et Spiritus eius.

15.2b. The Church has received the Holy Spirit as a pledge, so that through him the believers might be made one in one body, through whom the Father and the Son are one essentially, the Savior himself saying to the Father: That they may be one, just as we are one. 15.3. Christ testifies that he was sent not only by the Father but also by the Holy Spirit, as the prophet says: Draw near to me, and hear: from the beginning I have not spoken in secret. From the time before it came to be, I was there, and now the Lord has sent me, and his Spirit.

15.4. Spiritus Sanctus pro eo quod consolator sit Paraclitus nuncupatur, nam latine paraclisis consolatio dicitur. Et reuera, dum dona sacramentorum distribuit, consolationem animae praebet. Credo equidem quod magnam laetitiam sentit, qui aliquid reuelante Spiritu dicit.

15.4. The Holy Spirit, because he is a Consoler, is called Paraclete; for in Latin paraclisis is called consolation. And indeed, while he distributes the gifts of the sacraments, he provides consolation to the soul. I for my part believe that he who says something with the Spirit revealing it feels great joy.

15.5. Donum Sancti Spiritus in membris ecclesiae singillatim diuiditur, et in singulis singula dona tribuuntur. Christus autem omnem plenitudinem gratiarum habuit, de quo ita legitur: Plenus gratia et ueritate. In Christo ergo omnis plenitudo gratiarum est, nam singulis electis singula tribuuntur dona.

15.5. The Gift of the Holy Spirit is divided severally among the members of the Church, and in individuals individual gifts are apportioned. But Christ held the whole plenitude of graces, of whom it is read thus: Full of grace and truth. In Christ therefore is the entire plenitude of graces, for to each of the elect individual gifts are bestowed.

15.6. In Spiritu Sancto omnis gratia donorum consistit. Ipse enim prout uult gratiam donorum largitur; aliis dans sermonem sapientiae, aliis scientiae, aliis fidem; atque ita unicuique uirtute Sancti Spiritus, diuisio gratiarum tribuitur, et in omnibus idem unus habetur. Ipse enim etiam ineffabilia docet, quae proferre humanus sermo non potest.

15.6. In the Holy Spirit the whole grace of gifts consists. For he himself, as he wills, bestows the grace of gifts; giving to some a word of wisdom, to others of knowledge, to others faith; and thus to each one, by the virtue of the Holy Spirit, a distribution of graces is granted, and in all the same One is had. For he himself also teaches ineffable things, which human speech cannot utter.

15.7. Ante aduentum Domini tantum prophetae et pauci ex omni populo iusti donum Sancti Spiritus merebantur. Post aduentum autem Domini, Spiritus Sanctus cunctis est credentibus distributus, iuxta quod per prophetam Dominus loquitur dicens: Et erit in nouissimis diebus, effundam de Spiritu meo super omnem carnem. Cunctis enim nunc gentibus gratia Sancti Spiritus tradita est, neque in paruis ut in populo Israel, sed in omni credentium multitudine Spiritus Sancti gratia manet.

15.7. Before the Advent of the Lord, only the prophets and a few just men from all the people merited the gift of the Holy Spirit. But after the Advent of the Lord, the Holy Spirit has been distributed to all who believe, according to what the Lord speaks through the prophet, saying: And it shall be in the last days, I will pour out from my Spirit upon all flesh. For now to all the nations the grace of the Holy Spirit has been delivered, and not in small numbers as among the people of Israel, but in the whole multitude of believers the grace of the Holy Spirit abides.

15.8. Aliquando non dignis et reprobis dona Sancti Spiritus conferuntur, sicut Sauli data est prophetia et Balaam. Vnde et multi in fine dicturi sunt Domino: Virtutes in tuo nomine fecimus. Quibus dicturus est Dominus: Nescio uos unde sitis.

15.8. Sometimes to the unworthy and the reprobate the gifts of the Holy Spirit are conferred, just as prophecy was given to Saul and to Balaam. Whence also many in the end will say to the Lord: We have done mighty works in your name. To whom the Lord will say: I do not know you, where you are from.

15.9. Christi aduentum non tantum plebis iudeae sancti prophetantes expectauerunt, sed fuisse etiam in nationibus plerosque sanctos uiros prophetiae donum habentes, quibus per Spiritum Sanctum Christus reuelabatur et a quibus eius expectabatur aduentus, sicut Iob, sicut Balaam qui Christi utique praedicauerunt aduentum. 15.10. Conuersio gentium ueteri populo latebat, sed tamen in consilio Dei erat ut fieret. Et tunc a sanctis prophetis occulte per Spiritum Sanctum praedicabatur aduentus Christi, sicut dicit propheta: Cum adpropinquauerint anni, cognosceris; dum aduenerit tempus, ostenderis.

15.9. Not only did the holy, prophesying men of the Jewish people await the advent of Christ, but there were also among the nations very many holy men having the gift of prophecy, to whom through the Holy Spirit Christ was revealed and by whom his advent was expected, as Job, as Balaam, who assuredly proclaimed the advent of Christ. 15.10. The conversion of the nations lay hidden from the old people, yet it was in the counsel of God that it should come to be. And then by the holy prophets the advent of Christ was secretly proclaimed through the Holy Spirit, as the prophet says: When the years shall have drawn near, you will be known; when the time shall have come, you will be shown.

Nunc uero reuelatum patet quod tunc carnalibus latebat, spiritalibus uero notum erat; nondum tamen manifeste dicebatur, eo quod tempus ostensionis non esset.

Now, however, what was then hidden to the carnal is revealed and evident, but to the spiritual it was known; nevertheless it was not yet said manifestly, because the time of ostension was not.

XVI. De ecclesia et heresibus. 16.1. Gemina est ecclesiae pulchritudo: una quam hic bene uiuendo consequitur, altera per quam illuc ex retributione glorificabitur.

16. On the church and the heresies. 16.1. The church’s beauty is twofold: one which it attains here by living well, the other by which there it will be glorified from retribution.

16.2. Ecclesiae propter Christum geminae tribulationes existunt: id est siue quas a paganis pertulit in martyribus, siue quas ab hereticis perfert in diuersis concertationibus. Vtrosque autem per gratiam Dei exsuperat, partim ferendo, partim resistendo.

16.2. For the Church, on account of Christ, there exist twin tribulations: that is, either those which it has borne from pagans in the martyrs, or those which it endures from heretics in diverse contestations. But it overcomes both by the grace of God, partly by bearing, partly by resisting.

16.3. Sancta ecclesia catholica sicut male uiuentes in se patienter tolerat, ita male credentes a se repellit. 16.4. Sancta ecclesia contra gentilium atque hereticorum peruicaciam summopere sapientiam et patientiam studet, sed exercetur sapientia cum temptatur uerbis, exercetur patientia cum temptatur gladiis. [Nunc enim persecutionibus appetitur, nunc falsis assertionibus lacessitur]. 16.5. Causa prauitatis hereticae doctrinis est propagata ecclesia, nam antea simplici tantumdem fide uigebat.

16.3. The holy catholic Church, just as it patiently tolerates those living badly within itself, so it repels from itself those believing badly. 16.4. The holy Church, against the pervicacity of the gentiles and of heretics, strives supremely for sapience and patience; but sapience is exercised when it is tested by words, patience is exercised when it is tested by swords. [For now it is assailed by persecutions, now it is provoked by false assertions]. 16.5. On account of the depravity of heretical doctrine the Church has been propagated by doctrines, for previously it was flourishing solely in simple faith.

Hereticorum igitur occasione, propagati sunt doctores in fide, et per acumine heresium, ecclesiae magistri creuerunt. Nam tunc clarius manifestatur ueritatis adsertio, quando patuerit quaelibet dissensio.

Therefore, on the occasion of the heretics, doctors in the faith have been propagated, and through the acumen of heresies, the church’s masters have increased. For then the assertion of truth is made more clearly manifest, when any dissension has been laid open.

16.6a. Sancta ecclesia ideo dicitur catholica, pro eo quod uniuersaliter per omnem sit mundum diffusa. Nam hereticorum ecclesiae in partibus mundi coartantur; haec uero in toto orbe diffusa expanditur, Paulo adtestante apostolo: Gratias, inquit, ago Deo pro omnibus, quia fides uestra adnuntiatur in uniuerso mundo. 16.6b. Hereses aut in aliquem angulum mundi, aut in unam gentem inueniuntur uersari.

16.6a. The holy church is therefore called catholic, for this reason that it is universally diffused through all the world. For the churches of heretics are constricted within parts of the world; but this one, diffused through the whole orb, is expanded, the Apostle Paul attesting: “I give thanks,” he says, “to God for all, because your faith is announced in the whole world.” 16.6b. Heresies are found to be active either in some corner of the world, or in one nation.

Ecclesia uero catholica sicut per totum mundum extenditur, ita et omnium gentium societate construitur. 16.7. Qui sunt hereses, nisi qui relicta Dei ecclesia priuatas elegerunt societates? De quibus Dominus dicit: Duo mala fecit populus meus: me dereliquerunt fontem aquae uiuae, et effoderunt sibi cisternas dissipatas quae continere non ualent aquas.

But the Catholic Church, just as it is extended through the whole world, so too is it constructed by the society of all nations. 16.7. What are heresies, if not those who, with the Church of God left behind, have chosen private societies? Of whom the Lord says: Two evils my people has done: they have forsaken me, the fountain of living water, and have dug for themselves shattered cisterns which are not able to contain waters.

16.8. Causa heresis ob quam rem sit, id est ad exercitationem fidei. Vis uero per quam sit obscuritas est diuinarum scripturarum, in qua caligantes heretici aliud quam se res habet intellegunt; nec esse possunt, quia ipsud quod existunt hereses, iam non sunt. Male enim sentiendo, essentiam non adquirunt; ad nihilum enim tendunt.

16.8. The cause of heresy, on account of which it is, is—namely—for the exercise of faith. The force by which it is, however, is the obscurity of the divine Scriptures, in which, being benighted, the heretics understand otherwise than the matter stands; nor can they be, because in the very fact that they exist as heresies, they already are not. For by thinking amiss, they do not acquire essence; for they tend toward nothing.

16.9. Heretici ingenti studio mendacia sua discunt, et labore uehementi, ne ad unitatem ecclesiae ueniant decertantur. De quibus per prophetam congrue dicitur: Docuerunt linguam suam loqui mendacium, et ut inique agerent laborauerunt. 16.10a.

16.9. Heretics, with immense zeal, learn their own mendacities, and with vehement toil they contend, so that they may not come to the unity of the church. About whom it is suitably said through the prophet: They taught their tongue to speak mendacity, and they labored to act iniquitously. 16.10a.

Dum uicissim heretici mutuo se lacerant, quando alterutrum sese in proprias sectas inducent, sic tamen inuicem sese conlidunt, ut contra ecclesiam pari erroris spiritu decertentur et qui inuicem sunt diuisi, in aduersitate ecclesiae simul existunt uni.

While in turn the heretics mutually lacerate themselves, when they lead one another into their own sects, yet they thus dash themselves together mutually, so that against the church they contend with an equal spirit of error; and those who are divided from one another, in the adversity of the church together exist as one.

16.10b. Eis qui, pro quod tantum ualeant hereses, uidentur habere ueritatem, hoc respondendum est: nunc ideo saluti proponendi sunt morbi, quia plerumque ita generaliter mundum occupant, ut parum saluti locum relinquant? 16.11. Non posse hereticos habere ueniam, nisi per ecclesiam catholicam, sicut et amici Iob non per se placare Deum sibi potuerunt, nisi pro eis Iob sacrificium obtulisset.

16.10b. To those who, because heresies are of such valency, seem to have the truth, this must be answered: are maladies therefore now to be put forward as salvation, because they so generally seize the world that they leave little place for salvation? 16.11. That heretics cannot have pardon, except through the catholic Church, just as the friends of Job could not by themselves appease God for themselves, unless Job had offered a sacrifice for them.

16.12. Opera bona quae heretici faciunt, et iustitia eorum nihil eis prodest, testante Domino per Hieremiam: Quia mei oblitus es, ecce ego adnuntiabo iustitiam tuam et opera tua non proderunt tibi.

16.12. The good works which heretics do, and their justice, profit them nothing, the Lord bearing witness through Jeremiah: Because you have forgotten me, behold I will announce your justice, and your works will not profit you.

16.13. Heretici quamuis legem et prophetas adimpleant, ex eo tamen quod catholici non sunt, non est Deus in eorum conuentibus, ipso Domino testante: Si steterit Moyses et Samuhel coram me, non est anima mea ad populum istum: eice eos a facie mea et egrediantur. Per Moysen quippe et Samuhel legem accipe et prophetas, quos quamuis heretici opere implere contendant, propter erroris tamen impietatem, a uultu Dei proiciuntur, et a iustorum coetibus separantur. 16.14. Paganus et hereticus, ille quia nunquam fuit cum Dei populo, iste quia recessit a Dei populo, uterque recedentes a Christo, ad diaboli pertinent corpus.

16.13. Although heretics fulfill the law and the prophets, yet from the fact that they are not catholic, God is not in their assemblies, the Lord himself bearing witness: If Moses and Samuel should stand before me, my soul is not toward this people: cast them out from my face and let them go out. By Moses and Samuel, indeed, receive the law and the prophets, which, although heretics strive to fulfill in deed, yet on account of the impiety of error they are cast away from the countenance of God and are separated from the companies of the just. 16.14. The pagan and the heretic, the former because he never was with the people of God, the latter because he has withdrawn from the people of God—both, receding from Christ, pertain to the body of the devil.

16.15. Qui ab idolatria ad iudaismum uel heresem transeunt, iuxta prophetam de malo ad malum labuntur, et Dominum non cognouerunt, quia de infidelitatis errore, in errorem alium transierunt.

16.15. Those who pass from idolatry to Judaism or heresy, according to the prophet, slip from evil to evil, and have not known the Lord, because from the error of infidelity they have passed over into another error.

16.16. Cuius doctrinam quisque sequitur, huius et filius nuncupatur; sicut et per prophetam Amorreum patrem et Cetheam matrem esse Israheli Dominus dicit, non utique nascendo, sed imitando, sic et, in meliorem partem, filii Dei nuncupantur qui praecepta Dei custodiunt. Vnde et nos non natura sed adoptione clamamus Deo dicentes: Pater noster qui es in caelis. 16.17. Non solum tantum natiuitate, sed etiam imitatione filios posse alicuius uocari; nam Iudaei secundum carnem filii Abrahae, secundum conuersationem filii diaboli nuncupantur.

16.16. Whose doctrine whoever follows, of this one he too is called a son; just as also through the prophet the Lord says that an Amorite is father and a Cethite mother to Israel, not, to be sure, by being born, but by imitating; so also, in the better part, they are called sons of God who keep the precepts of God. Whence also we, not by nature but by adoption, cry out to God, saying: Our Father who art in the heavens. 16.17. Not only by birth, but also by imitation can men be called someone’s sons; for the Jews according to the flesh are sons of Abraham, according to conversation are called sons of the devil.

Ac per hoc illi sunt semen Abrahae qui eius imitantur fidem, non qui ex eius generati sunt carne. 16.18. De errore auctoris trahitur a quibusdam et nomen et culpa, ut ipsius uocabulo censeatur cuius errorem et sequitur, sicut ecclesiae Pergami in Apocalypsin dicitur: Habes tenentes doctrinam Balaam et Zezabel. Doctrinam igitur Balaam dicitur habere Tiatiris propter imitationem non propter praesentiam corporalem.

And therefore they are the seed of Abraham who imitate his faith, not those who have been begotten from his flesh. 16.18. From the error of the originator both the name and the fault are drawn by some, so that he is reckoned by the very one’s name whose error he also follows, just as it is said to the church of Pergamum in the Apocalypse: You have those holding the doctrine of Balaam and Jezebel. Therefore Thyatira is said to have the doctrine of Balaam on account of imitation, not on account of bodily presence.

XVII. De gentilibus. 17.1. Philosophi gentium, non sicut oportet Deum quaerentes, in angelos inciderunt praeuaricatores, factusque est illis mediator diabolus ad mortem, sicut nobis Christus ad uitam.

17. On the gentiles. 17.1. Philosophers of the nations, not seeking God as is fitting, fell in with transgressing angels, and the devil became to them a mediator unto death, just as to us Christ unto life.

17.2. Multum mundi philosophi praedicantur in dimensione temporum cursuque siderum, ac discussione elementorum, et tamen hoc non nisi a Deo habuerunt. Volando enim superbe ut aues, aerem, et, emergentes in profundum, ut pisces, mare, et, ut pecora gradientes, terram descripserunt. Verumtamen tota mente auctorem eorum intellegere noluerunt.

17.2. The philosophers of the world are much vaunted in the measuring of times and the course of the stars, and in the disquisition of the elements; and yet they had this not except from God. For by flying proudly like birds, they mapped the air; and, by emerging into the deep, like fishes, the sea; and, walking like cattle, the land. Nevertheless they were unwilling with their whole mind to understand their Author.

17.3. Quare non possunt animalia bruta interrogare? quia nesciunt ratiocinare; ideo non dissimiles gentiles homines animalibus, qui talia non considerantes, et ipsa amplius diligentes, usque ad eorum cultum euanuerunt. 17.4. Via Christus est.

17.3. Why can brute animals not be interrogated? because they do not know how to ratiocinate; therefore Gentile men, not unlike animals, who, not considering such things, and loving them more, have dwindled into their cult. 17.4. The Way is Christ.

Si quis in ea non graditur, non est quomodo ueniat ad Deum. Philosophi autem mundi utique Deum cognouerunt, sed quia displicuit illis humilitas Christi, in inuio transierunt, et non in uia. Ideoque euanescentes, gloriam Dei in mendacio mutauerunt, et rectitudinem uiae relinquentes, in anfractus inciderunt errorum.

If anyone does not walk in it, there is no way for him to come to God. But the philosophers of the world surely knew God; yet because the humility of Christ displeased them, they passed through the trackless place and not on the Way. And therefore, evanescing, they changed the glory of God into falsehood, and, abandoning the rectitude of the Way, they fell into the anfractuosities of errors.

17.5. Primum unicuique est scire quod appetat, secundum uero est ut id quod appetit adprehendat. Inperfecta quippe sapientia est quo tendas scire, et nescire iter per quod expediat ire. Quid enim prodest, si quis famis tempore ubertatis regionem uideat, et uiam per quam ad illam pergat ignorat?

17.5. First for each person is to know what he desires; second is that he apprehend that which he desires. For imperfect wisdom indeed is to know whither you tend, and not to know the way by which it is expedient to go. For what does it profit, if someone in a time of famine sees a region of abundance, and is ignorant of the way by which he should go to it?

Ecce patriam quisque quaerit, sed uiam perdidit, errando graditur, non proficiendo, quantoque plus ambulat, tanto magis ab eo quod quaerit elongat.

Behold, each person seeks his fatherland, but he has lost the way; he walks by erring, not by progressing, and the more he walks, the more he is removed from that which he seeks.

17.6. Qui uiam regiam, hoc est Christum, deserit, etsi uideat ueritatem, a longe uidet, quia, nisi per uiam, non est quomodo ad eam propinquet. Quod si gradiens per desertum leonem incurrerit semetipsum redarguat, dum in diaboli faucibus haeserit. XVIIII.

17.6. He who deserts the royal way, that is, Christ, even if he sees the truth, sees it from afar, because, unless through the Way, there is no way to approach it. But if, walking through the desert, he runs into a lion, let him reproach himself, since he has stuck fast in the jaws of the devil. 19.

De lege. 18.1. Item uia per quam itur ad Christum lex est, per quam uadunt ad Deum hii qui[bus], ut est, intellegunt eum.

On the law. 18.1. Likewise, the way by which one goes to Christ is the law, by which those go to God who understand him as he is.

18.2. Sanctarum scripturarum altitudo quasi montes pascuae sunt, ad quos, dum quisque iustorum conscendit, pascuae indeficientis refectionem inuenisse congaudet. 18.3. In scripturis sanctis, quasi in montibus excelsis, et uiri perfecti habent sublimia intellegentiae, quibus gressus contemplationis quasi cerui erigant, et simplices quasi parua animalia inueniunt modicos intellectus, ad quos humiles ipsi refugiant. 18.4. Scriptura sacra infirmis et sensu paruulis, secundum historiam, humilis uidetur in uerbis; cum excellentioribus autem uiris altius incedit, dum eis sua mysteria pandit, ac per hoc utrisque manet communis et paruulis et perfectis.

18.2. The altitude of the holy Scriptures is as mountains of pasture, to which, when any of the just climbs, he rejoices to have found the refection of unfailing pasturage. 18.3. In the holy Scriptures, as in lofty mountains, both perfect men have the heights of intelligence, by which they may lift up the steps of contemplation like stags, and the simple, like little animals, find modest understandings, to which they themselves, being humble, take refuge. 18.4. Sacred Scripture, to the weak and to those small in sense, according to the history, seems lowly in words; but with more excellent men it goes more loftily, while it lays open its mysteries to them, and through this it remains common to both little ones and the perfect.

18.5. Scriptura sacra pro uniuscuiusque lectoris intellegentia uariatur, sicut manna quae populo ueteri pro singulorum delectatione uarium dabat saporem; iuxta sensuum enim capacitatem, singulis sermo dominicus congruit; et dum sit pro uniuscuiusque intellectu diuersus, in se tamen permanet unus. 18.6. Ideo in libris sanctis quaedam obscura, quaedam aperta repperiuntur ut intellectus lectoris et studium augeatur. Nam si cuncta paterent, statim intellecta uilescerent.

18.5. Sacred Scripture is varied according to the intelligence of each and every reader, just as the manna which for the ancient people gave a various savor according to the delectation of individuals; for according to the capacity of the senses, the Lord’s discourse suits each one; and although it is diverse according to each one’s intellect, yet in itself it remains one. 18.6. Therefore in the holy books certain things are obscure, certain things open, so that the understanding of the reader and the zeal for study may be augmented. For if all things lay open, once understood they would straightway grow cheap.

Rursus, si cuncta clausa existerent, confestim diffidentiam gignerent. Ne ergo de obscuris desperatio fiat, ea quae manifesta sunt satiant, et ne de intellectis fastidium existat, ea quae clausa sunt desiderium excitant. Nam pleraque, quanto magis latent, tanto magis exercitium praebent.

Again, if all things existed closed, they would forthwith beget diffidence. Therefore, lest despair arise from the obscure things, the things that are manifest satisfy; and lest from the things understood there be fastidiousness, the things that are closed arouse desire. For most things, the more they lie latent, by so much the more they provide exercise.

18.7. In scripturis sanctis, saepe ea quae futura sunt, quasi facta narrantur, sicut est illud: Dederunt in escam meam fel, et in siti mea potauerunt me aceto. Sed cur futura quasi praeterita scribuntur, nisi quia ea quae adhuc facienda sunt in opere, iam facta sunt in diuina praedestinatione. Nobis igitur temporaliter accidunt, quae conditori omnium sine tempore prouidentur.

18.7. In the holy Scriptures, often those things which are going to be are narrated as if done, just as in this: They gave gall for my food, and in my thirst they made me drink vinegar. But why are future things written as though past, unless because those things which are yet to be done in deed have already been done in divine predestination? Therefore, for us they happen temporally, which to the Founder of all are foreseen without time.

18.8. Propterea prophetia rerum futurarum gesta praesentibus miscet rebus, ut ita credantur ilia futura, quemadmodum ista cernuntur esse conpleta. More enim suo per praesentia de futuris loquitur, sicut in persona Hierusalem de ecclesia, et sicut in persona Effraim de hereticis. 18.9. Pro factis diuinis plerumque et dicta ponuntur, idcirco quia non operatione manuum Deus, sed dicendi imperio operatur, sicut scriptum est: Dixit et facta sunt, mandauit et creata sunt.

18.8. Therefore the prophecy of future things mixes the deeds with present things, so that those future things may be believed in the same manner as these are seen to have been completed. For in its own manner it speaks about the future through present things, as in the person of Jerusalem concerning the Church, and as in the person of Ephraim concerning the heretics. 18.9. In place of divine deeds very often words are set, for this reason: because God does not operate by the operation of hands, but works by the imperium of speaking, just as it is written: He said, and they came to be; he commanded, and they were created.

18.10. Quod in scripturis sacris una bis repetitur sententia, aut confirmationis causa est, aut mysterii, sicut lex et gratia, sicut initium et perfectio, sicut bonum et melius.

18.10. When in the sacred scriptures one and the same sentence is repeated twice, it is either for the sake of confirmation, or of a mystery, as with law and grace, as with beginning and perfection, as with good and better.

18.11. Lex diuina in tribus distinguitur partibus, id est in historia, in praeceptis et in prophetis. Historia est in his quae gesta sunt, praecepta in his quae iussa sunt, prophetia in his quae futura pronuntiata sunt. 18.12. Lex diuina triplici sentienda est modo: primo ut historice, secundo ut tropologice, tertio ut mystice intellegatur.

18.11. The divine law is distinguished in three parts, that is, in history, in precepts, and in the prophets. History is in those things which have been done, precepts in those things which have been commanded, prophecy in those things which have been pronounced as future. 18.12. The divine law is to be apprehended in a threefold mode: first, that it be understood historically; second, tropologically; third, mystically.

Historice namque iuxta litteram, tropologice iuxta moralem scientiam, mystice iuxta spiritalem intellegentiam. Ergo sic historiae oportet fidem tenere, ut eam et moraliter debeamus interpretare, et spiritaliter intellegere. 18.13-14. Tria et septem, decem praecepta sunt, sed tria ad amorem Dei pertinent, septem ad homines.

For historically, indeed, according to the letter; tropologically, according to moral science; mystically, according to spiritual understanding. Therefore one ought to hold faith with the history in such a way that we both ought to interpret it morally and understand it spiritually. 18.13-14. Three and seven are the Ten Commandments, but three pertain to the love of God, seven to human beings.

Illa tria quae ad Deum pertinent, in una tabula scripta fuerunt; reliqua septem in secunda. In prima tabula trium mandatorum hoc primum est: Diliges Dominum Deum tuum. In secunda: Honora patrem tuum et matrem.

Those three which pertain to God were written on one tablet; the remaining seven on the second. On the first tablet of the three commandments this is first: You shall love the Lord your God. On the second: Honor your father and mother.

- Hinc est quod et Saluator scribae interroganti ait quod praeceptum est primum in lege: Audi Israhel, Dominus Deus tuus Deus unus est; hoc primum est. Secundum uero simile huic: diliges proximum tuum sicut teipsum. Vnum namque praeceptum de prima tabula dixit quod ad Dei pertinet amorem; alterum uero de alia tabula, quod ad hominis pertinet dilectionem.

- Hence it is that the Savior said to the scribe who was asking what commandment is first in the law: Hear, Israel, the Lord your God is one God; this is first. But the second, similar to this: you shall love your neighbor as yourself. For he said that one commandment from the first tablet pertains to the love of God; but the other from the second tablet, which pertains to love of man.

XX. De septem regulis legis. 19.1. Septem esse inter ceteras regulas locutionum sanctarum scripturarum quidam sapientes dixerunt. 19.2-3.Prima regula est de Domino et eius corpore.

20. On the seven rules of the law. 19.1. Certain wise men have said that there are seven rules among the others of the locutions of the holy scriptures. 19.2-3.The first rule is about the Lord and his body.

Quae de uno aut ad unum loquitur, atque in una persona, modo caput, modo corpus ostendit, sicut Esaias ait: Induit me uestimento salutari quasi sponsum decoratum corona,et quasi sponsam ornatam monilibus suis. In una enim persona duplici uocabulo nominata et caput, id est sponsum, et ecclesiam, id est sponsam, manifestauit. - Proinde notandum in scripturis quando specialiter caput scribitur, quando et caput et corpus, aut quando ex utroque transeat ad utrumque, aut ab altero ad alterum, sicque quid capiti, quid corpori conueniat prudens lector intellegat.

Those things which speak of one or to one, and in one person now show the head, now the body, just as Isaiah says: He has clothed me with the vestment of salvation, like a bridegroom decorated with a crown, and like a bride adorned with her necklaces. For in one person named by a double appellation he manifested both the head, that is, the bridegroom, and the church, that is, the bride. - Accordingly it must be noted in the Scriptures when the head is written of specifically, when both head and body, or when from either it passes to both, or from the one to the other; and thus let the prudent reader understand what is fitting to the head, what to the body.

19.4-5. Secunda regula est de Domini corpore uero etpermixto: [Nam uidentur quaedam unius conuenire personae quod tamen non est unius. ut est illud: Puer meus es tu, Israhel, ecce deleui ut nubem iniquitates tuas. et sicut nebula peccata tiia.

19.4-5. The second rule is of the Lord’s true and commixed body: [For certain things seem to agree to one person, which, nevertheless, are not of one alone. As is this: You are my servant, Israel; behold, I have blotted out, like a cloud, your iniquities, and like a mist your sins.

Conuertere ad me et redimam te. Hoc ad unum non congruit, - nam alters pars est cui peccata deleuit et cui dicit: Meus es tu, et altera cui dicit: Conuertere ad me et redimam te. Qui si conuertantur. peccata eorum delentur. Per hanc enim regulam] Sic enim ad omnes loquitur scriptura, ut et boni redarguantur cum malis, et mali laudentur pro bonis, sed quid ad quern pertineat, qui prudenter legerit discet.

Turn back to me and I will redeem you. This does not pertain to one alone, - for there is one part for whom he has deleted sins and to whom he says: You are mine, and another to whom he says: Turn back to me and I will redeem you. And if they be converted. their sins are deleted. By this rule] For thus scripture speaks to all, so that both the good are reproved together with the evil, and the evil are praised for the sake of the good, but what pertains to whom, whoever shall read prudently will learn.

19.6. Tertia regula est de littera et spiritu; id est de lege et gratia: lege per quam praecepta facienda admonemur, gratia per quam ut operemur iuuamur. Vel quod lex nontantum historice, sed etiam spiritaliter sentienda sit. Namque et historiae oportet fidem tenere, et spiritaliter legem intellegere.

19.6. The third rule is about the letter and the spirit; that is, about the law and grace: the law, through which we are admonished to do the precepts; grace, through which we are helped that we may work. Or, that the law is to be taken not only historically, but also spiritually. For indeed we ought both to maintain faith in the history, and to understand the law spiritually.

19.7-9. Quarta regula est de specie et genere, per quam pars pro toto, et totum pro parte accipitur, ueluti si unius populo uel ciuitati loquatur Deus, et tamen intellegatur omnem contingere mundum. [Sicut in Psalmis: Et adorabunt,inquit, eum filiae Tyri in muneribus. Filiae Tyri, filiae gentium ab specie ad genus; per Tyrum enim, uicinum tunc huic terrae ubi prophetia erat, significabat omnes gentes credituras Christo.

19.7-9. The fourth rule is about species and genus, by which a part is taken for the whole, and the whole for a part, as when God speaks to one people or one city, and yet it is understood to pertain to the entire world. [As in the Psalms: “And the daughters of Tyre, he says, will adore him with gifts.” “Daughters of Tyre,” “daughters of the nations”—from the species to the genus; for through Tyre, then neighboring to that land where the prophecy was, he was signifying that all the nations would believe in Christ.

- Vnde et bene sequitur: Vultum tuum deprecabuntur omnes diuites terrae. Sic et per Esaiam prophetam dum aduersus Assyrium Dominus comminatur dicens: Conteram Assyrium in terra mea, et in montibus meis conculcem eum et Erit Babylon illa gloriosa, in regnis inclita, sicut subuertit Deus Sodomam et Gomorram. ]Nam licet aduersus unam ciuitatem Babyloniam per Esaiam prophetam Dominus comminetur, tamen dum contra eam loquitur, transit ad genus de specie, et conuertit contra totum mundum sermonem.

- Whence also it follows well: All the rich of the earth will implore your face. Thus also through the prophet Esaias, while the Lord threatens against the Assyrian, saying: I will crush the Assyrian in my land, and on my mountains I will trample him; and Babylon—that glorious one, renowned among kingdoms—shall be as God overthrew Sodom and Gomorrah. ]For although the Lord threatens through the prophet Esaias against one city, Babylon, nevertheless while he speaks against her, he passes from the species to the genus, and turns the discourse against the whole world.

- Certe si non diceret aduersus uniuersum orbem, non adderet infra generaliter: Et disperdam omnem terram et Visitabo super orbis mala, et cetera quae sequuntur ad internicionem mundi pertinentia. Vnde et dicit: Hoc est consilium quod cogitaui super omnem terram, et haec est manus extenta super omnes gentes.

- Certainly, if He were not speaking against the universal orb, He would not add below, in general: “And I will destroy all the earth, and I will visit upon the world’s evils,” and the rest that follow pertaining to the extermination of the world. Whence also He says: “This is the counsel which I have devised over all the earth, and this is the hand outstretched over all the nations.”

19.10-11. Item postquam sub persona Babyloniae arguit uniuersum mundum, [dicens: Et disperdam, inquit, omnem terram, et uisitabo super urbes mala, et cetera quae sequuntur ad internicionem mundi pertinentia,] rursus ad eandem quasi de genere ad speciem reuertitur, dicens quae eidem ciuitati specialiter contigerunt: Ecce ego suscitabo super eos Medos. Nam regnante Balthasar, a Medis obtenta est Babylonia. - Sic et in onus Aegypti, ex persona eiusdem totum uult intellegere mundum dicendo: Et concurrere faciam Aegyptios aduersus Aegyptios, regnum aduersus regnum cum Aegyptus non multa regna, sed unum habuisse scribatur regnum.

19.10-11. Likewise, after he has under the persona of Babylonia argued against the whole world, [saying: And I will destroy, he says, the whole earth, and I will visit evils upon the cities, and the rest which follow pertaining to the extermination of the world,] again he returns to the same, as it were from genus to species, saying the things which befell that same city in particular: Behold, I will rouse up the Medes against them. For, with Belshazzar reigning, Babylon was taken by the Medes. - So also in the Burden of Egypt, from the persona of the same he wishes the whole world to be understood, saying: And I will cause the Egyptians to run together against the Egyptians, kingdom against kingdom, although Egypt is written to have had not many kingdoms, but one kingdom.

19.12-13. Quinta regula est de temporibus, per quam aut pars maxima temporis per partem minorem inducitur, aut pars minima temporis per partem maiorem intellegitur. Sicut est de triduo dominicae sepulturae, dum nec tribus plenis diebus ac noctibus iacuerit in sepulchre, sed tamen a parte totum triduum accipitur. - [Item pars a toto, ut est illud: Et erunt dies uitae hominis anni centum uiginti, dum tantum centumusque ad diluuium inueniantur ex quo haec a Domino statuta sunt.

19.12-13. The fifth rule is about times, by which either the greatest part of time is introduced by a lesser part, or the smallest part of time is understood by a greater part. As is the case with the triduum of the Lord’s burial, since he lay in the sepulchre neither for three full days and nights, yet nonetheless the whole three-day period is taken from the part. - [Likewise, a part from the whole, as is that saying: And the days of a man’s life shall be 120 years, whereas only 100 are found up to the Flood from the time when these things were decreed by the Lord.

] Vel sicut illud quod quadringentis annis praedixerat Deus filios Israel in Aegypto seruituros, et sic inde egressuros. Qui tamen [quadringentis annis non seruierunt, quia] dominante Ioseph, Aegypto dominati sunt [ubi iterum a pane totum subiungitur, quia] nec statim post quadringentos annos egressi sunt, ut fuerat repromissum, sed quadringentis triginta peractis, ab Aegypto recesserunt. 19.14-15. [Est et illa de temporibus figura per quam quaedam quae futura sunt, quasi iam gesta narrantur, ut est illud: Foderunt manus meas et pedes meos, dinumerauerunt omnia ossa mea, et diuiserunt sibi uestimenta mea, et his similia, in quibus futura tamquam si iam facta sint, ita dicuntur.

] Or as that instance in which God foretold that the sons of Israel would serve in Egypt for four hundred years, and thus would go out from there. They, however, [did not serve for four hundred years, because] while Joseph was ruling, they held dominion over Egypt—[where again the whole is subjoined from a part, because] they did not go out immediately after four hundred years, as had been re-promised, but, when four hundred and thirty were completed, they withdrew from Egypt. 19.14-15. [There is also that figure concerning times by which certain things that are to be are narrated as if already done, as in this: “They pierced my hands and my feet, they counted all my bones, and they divided my garments among themselves,” and things like these, in which the things-to-come are thus said as though they had already been done.]

Sed cur quae adhuc facienda erant iam facta narrantur? - Quia quae nobis adhuc futura sunt, apud Dei aeternitatem iam facta sunt. Quapropter quando aliquid faciendum esse pronuntiatur, secundum nos dicitur.

But why are the things which were still to be done narrated as already done? - Because the things which are still future for us are already done in the eternity of God. Wherefore, when something is pronounced as to be done, it is said according to us.

Quando uero quae futura sunt iam facta dicuntur, secundum Dei aeternitatem accipienda sunt, apud quem iam omnia facta sunt quae futura sunt. ] 19.16-17. Sexta regula est de recapitulatione. [Recapitulatio enim est dum scriptura redit ad illud cuius narratio iam transierat.

When, however, the things that are to be are said to have already been done, they are to be taken according to God’s eternity, with whom already all things that are to be have been done. ]

19.16-17. The sixth rule is about recapitulation. [For recapitulation is when scripture returns to that which the narration had already passed beyond.

Sicut cum filios filiorum Noe scriptura commemorasset, dixit illos tuisse in linguis et gentibus suis et tamen postea, quasi hoc etiam in hoc ordine temporum sequeretur: Et erat, inquit, omnis terra labium unum, et uox una omnibus erat. Quomodo ergo secundum suas gentes, et secundum suas linguas erant, si una lingua erat omnibus, nisi quia ad illud quod iamtransierat, recapitulando est reuersa narratio?] - Recapitulatioenim est dum rerum praeteritarum causae futuris miscuntur gestis. Sicut in Genesi, dum sexto die hominem dicit fuisse factum, denuo recapitulat formatum dicens: Formauit Dominus Deus hominem ad imaginem suam.

Just as when, after Scripture had commemorated the sons of the sons of Noah, it said that they had been in their own tongues and in their own nations, and yet afterwards, as though this too would follow in this order of times: And, he says, the whole earth was one lip, and one voice was to all. How then were they according to their own nations, and according to their own tongues, if there was one tongue for all, unless because the narration has returned by recapitulating to that which hadalready passed?] - Recapitulationindeed is when the causes of things past are mingled with deeds to come. As in Genesis, while it says that man was made on the sixth day, it again recapitulates, saying that he was formed: The Lord God formed man in his image.

Necnon et ubi expletis omnibus operibus, dum Deum dicit septima die requieuisse, recapitulando subiungit: Istae generationes caeli et terrae, quando creatae sunt, in die qua creauit Deus caelum et terram, et omne uirgultum agri, antequam oriretur super terram; nondum enim pluerat Dominus Deus super terram, et homo non erat qui operaretur terram, sed fons ascendebat de terra irrigans uniuersam superficiem terrae. Haec omnia recapitulando in serie narrationis rebus futuris nectuntur, cum intra sex dies etiam haec patrata uideantur.

And likewise, when, with all the works completed, it says that God rested on the seventh day, it subjoins by recapitulation: These are the generations of heaven and earth, when they were created, on the day in which God created heaven and earth, and every shrub of the field, before it sprang up upon the earth; for the Lord God had not yet rained upon the earth, and there was no man to work the ground, but a spring was ascending from the earth, irrigating the whole surface of the earth. All these things, by recapitulating, are connected in the series of the narration to the things to come, since within six days even these things are seen to have been accomplished.

19.18-19. Septima regula est de diabolo et eius corpore, qua saepe dicuntur ipsius capiti, quae suo magis conueniant corpori. Saepe uero eius uidentur dicta membrorum, et nonnisi capiti congruunt. Sicut in Esaia, ubi, dum contra Babyloniam, hoc est contra diaboli corpus, multa dixisset sermo propheticus, rursus ad caput, id est ad diabolum, oraculi sententiam deriuat dicens: Quomodo cecidisti de caelo Lucifer, qui mane oriebaris?

19.18-19. The seventh rule is about the devil and his body, by which things are often said to his head that more properly pertain to his body. Often indeed things seem to be said of his members, and yet they accord only with the head. As in Isaiah, where, while the prophetic discourse had said many things against Babylon—that is, against the devil’s body—again it redirects the sentence of the oracle to the head, that is, to the devil, saying: How have you fallen from heaven, Lucifer, who used to rise in the morning?

Et cetera [Ex nomine quippe corporis intellegitur caput, ut est illud in euangelio de zizaniis tritico admixtis, dicente Domino: Inimicus homo hoc fecit, hominem ipsum diabolum uocans et ex nomine corporis caput designans. Item ex nomine capitis significatur corpus, sicut in Euangelio dicitur: Duodecim uos elegi, sed unus ex uobis diabolus est, Iudam utique indicans, quia diaboli corpus fuit. Apostata quippe angelus omnium caput est iniquorum, et huius capitis corpus sunt omnes iniqui.

And the rest [For from the name of the body the head is understood, as in that passage in the Gospel about the tares mixed with the wheat, the Lord saying: “An enemy man has done this,” calling the man himself “the devil” and from the name of the body designating the head. Likewise from the name of the head the body is signified, just as in the Gospel it is said: “I chose you twelve, but one of you is a devil,” indicating Judas, of course, because he was the devil’s body. For the apostate angel is the head of all the iniquitous, and the body of this head are all the iniquitous.

Sicque cum membris suis unitus est, ut saepe quod corpori eius dicitur, ad eum potius referatur. Rursum quod illi, ad membra iterum ipsius deriuetur. ] XXI.

And so he is united with his members, such that often what is said to his body is rather referred to him. Again, what is said to him is in turn derived to his members. ] 21.

De differentia testamentorum. 20.1-2. Quidam ideo non recipiunt uetus testamentum, pro eo quod aliud in tempore prisco, aliud agatur in nouo, non intellegentes quod Deus quid cuique congruent tempori magna quadam distributione concesserit, sicut in lege imperat nuptias, in euangelio uirginitatem; in lege oculum pro oculo auferri, in euangelio alteram praebere percutienti maxillam. - Sed illa pro tempore fragili populo, ista uero perfecto.

On the difference of the testaments. 20.1-2. Certain persons for that reason do not receive the old testament, on the ground that one thing was done in the ancient time, another is being done in the new, not understanding that God, by a certain great dispensation, has granted what is congruent to each time, just as in the law he commands marriages, in the gospel virginity; in the law that an eye be taken for an eye, in the gospel to offer the other cheek to the one striking. - But those, for a time, were for a fragile people; these, however, for the perfect.

Vtroque tamen pro tempore, sua quaeque conuenientia commodans et tamen pro ista mutatione non est credendus Deus mutabilis, sed potius inde admirabilis praedicandus est, quia, manens incommutabilis, quid cuique, ut diximus, tempori commodum ruit, magna cum distributione concessit.

Yet in both cases according to the time, accommodating to each its own congruities; and yet on account of this change God is not to be believed mutable, but rather from this he is to be proclaimed admirable, because, remaining immutable, he granted, with great distribution, what, as we have said, was expedient for each time.

20.3. Sub ueteri testamento minoris culpae erant peccata, quia in eo non ipsa ueritas sed umbra ueritatis aderat. Nam in testamento nouo praeceptis altioribus manifesta facta quaedam, quae in illo populo umbrae ueritatis deseruierant, deserenda nobis praecipiuntur. Illuc enim fornicatio et retributio iniuriae permissa sunt, nec nocebant; in testamento autem nouo, graui animaduersione damnantur si admittantur.

20.3. Under the old testament sins were of lesser blame, because in it there was present not truth itself but the shadow of truth. For in the new testament, by higher precepts, certain things made manifest—things which in that people had served the shadow of truth—are enjoined to be abandoned by us. There, indeed, fornication and the retribution of injury were permitted, nor did they harm; but in the new testament they are condemned with grave animadversion if they are committed.

XXII. Symbolo et oratione. 21.1-2. Fidei symbolum et dominica oratio pro tota lege paruulis ecclesiae ad caelorum regna sufficit capescenda.

22. On the Symbol and the prayer. 21.1-2. The symbol of faith and the Lord’s Prayer, in place of the whole law, suffice for the little ones of the Church to seize the kingdoms of the heavens.

Omnis enim latitudo scripturarum in eadem oratione dominica et symboli breuitate concluditur. Vnde et propheta Esaias dicit: Adbreuiationem audiui a Domino Deo exercituum super uniuersam terram. Adtendite et audite eloquium meum.

For the whole breadth of the scriptures is concluded in that same Lord’s Prayer and in the brevity of the creed. Whence also the prophet Isaiah says: I have heard an abbreviation from the Lord God of hosts over the whole earth. Attend and hear my utterance.

- Sed haec adbreuiatio aut illud intellegitur quod Dominus dicit omnem legem et prophetas in duobus praeceptis dilectionis Dei et proximi pendere, aut propter ipsam orationem dominicam uel symboli breuitatem, in quibus, ut praedictum est, omnem scripturarum coarctari latitudinem.

- But this abbreviation is understood either as that which the Lord says, that the whole Law and the Prophets hang on two precepts of the love of God and of neighbor, or on account of the brevity of the Lord’s Prayer or of the Symbol, in which, as was said above, the entire breadth of the Scriptures is compressed.

XXIII. De baptismo et communione. 22.1. Solam ecclesiam catholicam habere baptismum ad salutem Zacharias propheta testatur: In die, inquit, illa erit fons patens domus Dauid, et habitantibus in Hierusalem, in ablutione peccatoris et menstruatae.

23. On baptism and communion. 22.1. The prophet Zechariah testifies that only the catholic church has baptism unto salvation: On that day, he says, there will be an open fountain for the house of David, and for those dwelling in Jerusalem, for the ablution of the sinner and of the menstruous woman.

Domus quippe Dauid et Hierusalem Christi ecclesia est in qua manet fons in ablutione peccatorum. Heretici autem id solum imagi-naria ostentatione faciunt, ideoque illis baptismum non ad remissionem peccatorum, sed ad supplicii testimonium datur. 22.2. Pro solo reatu originali luunt in inferno nuper nati infantuli poenas, si renouati per lauacrum non fuerint.

The house of David and Jerusalem is the Church of Christ in which a fountain abides for the ablution of sins. But heretics do that only with imaginary ostentation, and therefore to them baptism is given not for the remission of sins, but as a testimony of punishment. 22.2. For the sole original guilt, newly born infants pay penalties in hell, if they have not been renewed through the laver.

Proinde cum causa nuper natus damnatur infans, si non regeneratur, quia originis noxietate perimitur.

Therefore, with cause the newborn infant is condemned, if he is not regenerated, because he is destroyed by the noxiousness of origin.

22.3. Cur paruuli peccatum originale carentes per baptismum, et necdum proprium habentes delictum, a bestiis poenisque ceteris laniantur? Haec igitur causa est: baptismum enim a poena aeterna, non a praesentis uitae supplicio liberat, quod, si a poena praesenti homines liberarentur per baptismum, ipsud putarent baptismi praemium, non illud aeternum. Ergo, soluto reatu peccati, manet tamen quaedam temporalis poena, ut illa uita feruentius requiratur, quae erit a poenis omnibus aliena.

22.3. Why are little ones, lacking original sin through baptism, and not yet having a proper delict, torn by beasts and by the other penalties? This, therefore, is the cause: for baptism frees from eternal punishment, not from the punishment of the present life; and if men were freed from present punishment through baptism, they would think that itself the reward of baptism, not that eternal one. Therefore, the guilt of sin being released, yet a certain temporal penalty remains, so that that life may be sought more fervently, which will be alien from all punishments.

22.4. Nullus negat fidelium etiam post baptismum quo peccata delentur, cotidie quamdiu in isto saeculo sumus, ad Deum nos debere conuerti. Quod, quamuis sine intermissione sit cotidie agendum, nunquam tamen fecisse sufficiet. 22.5. Qui in maternis uteris sunt, ideo cum matre baptizari non possunt, quia, qui natus adhuc secundum Adam non est, renasci secundum Christum non potest, neque enim dici regeneratio in eum poterit, quem generatio non praecessit.

22.4. No one of the faithful denies that even after baptism by which sins are effaced, we ought daily, as long as we are in this age, to be converted to God. Which, although it must be done daily without intermission, yet it will never suffice to have done it. 22.5. Those who are in their mothers’ wombs for that reason cannot be baptized with the mother, because he who has not yet been born according to Adam cannot be reborn according to Christ; for regeneration cannot be said of him whom generation has not preceded.

22.6. [Qui intra ecclesiam non ex dignitate ecclesiae uiuunt, sed fidem quam uerbo tenent operibus destruunt, de ipsis legitur: Multiplicati sunt super numerum, ut subaudias in regno praedestinatorum. ] 22.7. Qui scelerate uiuunt in ecclesia, et communicare non desinunt, putantes se tali communione mundari, discant nihil ad emundationem proficere sibi, dicente propheta: Quid est quod dilectus meus in domo mea fecit scelera multa? Numquid carnes sanctae auferent a te malitias tuas?

22.6. [Those who within the church do not live according to the dignity of the church, but by works destroy the faith which they hold in word, about them it is read: They have been multiplied beyond number, as you are to understand: in the kingdom of the predestined. ] 22.7. Those who live wickedly in the church, and do not cease to communicate, thinking that by such communion they are cleansed, let them learn that nothing profits them for purification, the prophet saying: “What is this, that my beloved has done many crimes in my house? Will holy meats take away from you your malices?”

Et apostolus: Probet, inquit, se homo, et sic de pane illo edat, et de calice bibat. XXIIII. De martyrio.

And the apostle: “Let a man prove himself,” he says, “and thus let him eat of that bread, and drink of the chalice.” 24. On martyrdom.

23.1. Dei seruus aduersitate ulla non frangitur, sed pro ueritatis defensione ultro se certamini offert, nec unquam pro ueritate diffidit. 23.2. Saepe ex discipulis ad martyrium eliguntur qui suos doctores ad coronam praecedunt, et qui sunt ordine postremi fiunt nonnumquam in certamine primi. 23.3. Vir sanctus ultro se in agone pro certamine debet offerre iustitiae.

23.1. The servant of God is not broken by any adversity, but for the defense of the truth he of his own accord offers himself to the contest, nor does he ever despair for the truth. 23.2. Often from among the disciples those are chosen for martyrdom who precede their teachers to the crown, and those who are last in order sometimes become first in the contest. 23.3. A holy man ought of his own accord to offer himself in the arena for the contest of righteousness.

Sed tamen si agonis fructum uident uberrimum, non debent declinare laboris periculum. Quod si maior est labor quam animarum lucrum, declinandus est labor quem minimum comitatur augmentum. Vtrumque enim facit apostolus qui et periculis se ultro dedit ubi maximum animae lucrum uidit, et sapienter se periculo abstulit, in quo potiorem laborem quam lucrum esse praespexit.

But nevertheless, if they see the fruit of the contest to be most abundant, they ought not to decline the danger of the labor. But if the labor is greater than the gain of souls, that labor is to be declined which the least augmentation accompanies. For the Apostle does both: he both gave himself of his own accord to dangers where he saw the greatest gain of souls, and wisely withdrew himself from danger, in which he foresaw a greater labor than gain.

Vltro se Paulus apud Ephesum periculis obtulit, quia potiorem periculo lucrum uidit. Damasceno autem ideo a periculo subtrahit semetipsum, quia nullum periculi ipsius arbitratus est fructum.

Paul, of his own accord, offered himself to perils at Ephesus, because he saw a lucre preferable to the peril. But at Damascus he for this reason withdraws himself from peril, because he judged there to be no fruit of the peril itself.

23.4. Disce quomodo se ad martyrium offerat quisque ultro, uel quomodo, iuxta sententiam Dei, cingatur ab altero, et quo non uult ipse ducatur, nisi quod et propter gloriam futuram de certamine iustus gaudet, et propter passionis uiolentiam refugit subire quod dolet. 23.5. Accipe exemplum adeundi sub trepidatione martyrii de usu bellandi, in quo exercitatus quisque in proelio et per audaciam certamen adgreditur, et per timorem cunctatione mouetur. 23.6. Item accipe exemplum martyrii de reparatione humani corporis ad salutem, dum quisque et de spe reparationis gaudet, et de incisionibus seu amarissimis poculis maeret.

23.4. Learn how each one offers himself of his own accord to martyrdom, or how, according to the sentence of God, he is girded by another, and is led where he himself does not wish—except that both on account of the future glory the just man rejoices over the contest, and on account of the violence of the passion he shrinks from undergoing what he feels pain at. 23.5. Receive an example of approaching martyrdom under trepidation from the practice of waging war, in which each man trained in battle both attacks the contest through audacity, and through fear is moved to hesitation. 23.6. Likewise receive an example of martyrdom from the repairing of the human body unto health, while each both rejoices in the hope of restoration, and laments over the incisions or the most bitter draughts.

XXV. De sanctorum miraculis. 24.1. Etsi apostolis irtus data est signorum propter fidem gentium nutriendam, ecclesiae tamen data est uirtus operum pro eandem fidem ornandam, et tamen in ipsis apostolis plus erat mirabilis uirtus operum quam uirtus signorum.

25. On the miracles of the saints. 24.1. Although to the apostles the virtue of signs was given for nourishing the faith of the Gentiles, yet to the Church the virtue of works was given for adorning the same faith; and yet in the apostles themselves there was more wondrous virtue of works than virtue of signs.

Ita nunc et in ecclesia plus est bene uiuere quam signa facere. 24.2. Quod nunc ecclesia non ea miracula faciat quae sub apostolis faciebat, ea causa est quia tunc oportebat mundum miraculis credere, nunc uero iam credentem oportet bonis operibus coruscare, nam ideo tunc signa fiebant exterius, ut interius fides roboraretur.

Thus now also in the church it is of greater worth to live well than to make signs. 24.2. That the church does not now do those miracles which it used to do under the apostles, the cause of this is that then it was needful for the world to believe by miracles; but now the already-believing ought to shine with good works, for for that reason then signs were made outwardly, so that inwardly faith might be strengthened.

24.3. Iam in fide miracula quicumque requirit, uanam gloriam ut laudetur quaerit. Scriptum est enim: Linguae in signum sunt non fidelibus, sed infidelibus. Ecce signum non est fidelibus necessarium qui iam crediderunt, sed infidelibus ut conuertantur.

24.3. Now whoever seeks miracles within faith, seeks vain glory in order to be praised. For it is written: Tongues are for a sign, not for the faithful, but for the unfaithful. Behold, a sign is not necessary for the faithful who have already believed, but for the unfaithful, that they may be converted.

Nam Paulus, pro non credentium infidelitate patrem Publii de infirmitate febrium uirtutibus curat; infirmantem uero Timotheum fidelem, non oratione sed medicinaliter temperat, ut noueris miracula pro incredulis, non pro fidelibus fieri. 24.4a. Antequam Antichristus appareat, uirtutes ab ecclesia et signa cessabunt, quatenus eam quasi abiectiorem persequatur audacius. 24.4b. Ob hanc utilitatem cessabunt sub Antichristo ab ecclesia miracula et uirtutes,ut per hoc sanctorum clareat patientia et reproborum qui scandalizabuntur leuitas ostendatur, et persequentium audacia ferocior efficiatur.

For Paul, on account of the infidelity of the non-believing, cures the father of Publius of the infirmity of fevers by powers; but the ailing Timothy, a faithful man, he moderates not by prayer but medicinally, so that you may know that miracles are done for unbelievers, not for believers. 24.4a. Before Antichrist appears, powers and signs will cease from the church, in order that he may persecute it the more boldly as if it were more abject. 24.4b. For this utility, under Antichrist miracles and powers will cease from the church, so that by this the patience of the saints may shine forth and the levity of the reprobate who will be scandalized may be shown, and the audacity of the persecutors may be made more ferocious.

XXVI. De Antichristo et eius signis. 25.1-2. Omnis qui secundum professionis suae normam aut non uiuit aut aliter docet, Antichristus est.

26. On the Antichrist and his signs. 25.1-2. Everyone who, according to the norm of his profession, either does not live accordingly or teaches otherwise, is Antichrist.

- Plerique autem Antichristi tempora non uisuri sunt, et tamen in membris Antichristi inueniendi sunt. 25.3. Antequam ueniat Antichristus, multa eius membra praecesserunt, et prauae actionis merito caput proprium praeuenerunt secundum apostoli sententiam qui iam iniquitatis mysterium operare illum adfirmat, etiam antequam reueletur.

- Most, however, will not see the times of Antichrist, and yet are to be found among the members of Antichrist. 25.3. Before Antichrist comes, many of his members have gone before, and by the merit of perverse action they have anticipated their own head, according to the sentence of the apostle, who affirms that the mystery of iniquity is already at work, even before he is revealed.

25.4. Magnitudo signorum faciet sub Antichristo ut electi, si fieri potest, in errorem mittantur. Sed si electi, quomodo sunt in errorem mittendi? Ergo ibunt in errorem titubationis ad modicum pro multitudine prodigiorum, non tamen deiciendi sunt ab stabilitate sua terrorum inpulsu atque signorum.

25.4. The magnitude of the signs will cause under Antichrist that the elect, if it be possible, be sent into error. But if they are elect, how are they to be sent into error? Therefore they will go into the error of titubation for a little while, on account of the multitude of prodigies; yet they are not to be cast down from their stability by the impulse of terrors and of signs.

Vnde et ideo ponitur si fieri potest, quia electi perire non possunt, sed cito resipiscentes, cordis errorem religione coercebunt, scientes praedictum a Domino esse ut, dum hoc fecerint aduersarii, non conturbentur sancti. 25.5. Tam mira facturus est prodigia et signa dum uenerit Antichristus, ut etiam electis quoddam cordis gignatur scrupulum. Quod tamen cito exsuperet in illis ratio, per quam scient in deceptione reproborum et electorum probatione eadem fieri signa.

Whence and for this reason it is set down “if it be possible,” because the elect cannot perish, but, quickly coming back to their senses, they will coerce the error of the heart by religion, knowing that it was foretold by the Lord that, while the adversaries do this, the saints be not disturbed. 25.5. So wondrous prodigies and signs will Antichrist be going to make when he shall have come, that even in the elect a certain scruple of heart is engendered. Which, nevertheless, reason quickly overcomes in them, through which they will know that the same signs are wrought for the deception of the reprobate and for the probation of the elect.

In quo tempore per patientiam gloriosi erunt sancti, non per miracula sicut martyres fuerunt priores. Illi enim et persecutores sustinebunt et facientes prodigia. Proinde et durius bellum sustinebunt, quia non solum contra persequentes, sed etiam contra miraculis coruscantes dimicaturi sunt.

In which time through patience the saints will be glorious, not through miracles as the former martyrs were. For they will both endure persecutors and those performing prodigies. Accordingly they will also sustain a harsher war, because they will fight not only against those persecuting, but also against those coruscating with miracles.

25.6. Grauius sub Antichristi temporibus contra ecclesiam desaeuiet synagoga quam in ipso aduentu saluatoris christianos est persecuta.

25.6. More savagely, in the times of the Antichrist, will the synagogue rage against the church than it persecuted Christians at the very advent of the Savior.

25.7. Dum in martyres diabolus iam exercuerit magnam crudelitatem etiam ligatus, crudelior tamen erit sub Antichristi temporibus, quando etiam erit soluendus. Nam si tanta ligatus facere potuit, quanta solutus faciet? 25.8. Quanto propinquius finem mundi diabolus uidet, tanto crudelius persecutiones exercet, ut, quia se continuo damnandum conspicit, socios sibi multiplicet, cum quibus gehennae ignibus addicatur.

25.7. While the devil has already exercised great cruelty upon the martyrs even while bound, he will nevertheless be more cruel under the times of Antichrist, when he is also to be loosed. For if, bound, he was able to do so much, how much, loosed, will he do? 25.8. The nearer the devil sees the end of the world, by that much more cruelly he carries on persecutions, so that, because he perceives himself to be about to be condemned forthwith, he multiplies associates for himself, with whom he may be consigned to the fires of Gehenna.

25.9. Quanto breue tempus uidet sibi restare diabolus ut damnetur, tanto in magna persecutionis ira mouetur, diuina iustitia permittente, ut glorificentur iusti, sordidentur iniqui, et ut diabolo durior crescat damnationis sententia.

25.9. The shorter the time the devil sees to remain to him before he is condemned, the more he is moved in great wrath of persecution, divine justice permitting, so that the just may be glorified, the iniquitous be made sordid, and that for the devil the sentence of damnation may grow harsher.

XXVII. De resurrectione. 26.1. Inchoatio pacis sanctorum est in hac uita, non perfectio.

27. On the resurrection. 26.1. The inchoation of the saints’ peace is in this life, not the perfection.

Tunc autem erit plenitudo pacis, dum ad Dei contemplationem, absorta carnis infirmitate, conualuerint. 26.2. Resurrectio mortuorum, ut apostolus ait, in uirum perfectum, in mensuram aetatis plenitudinis Christi futura est, in aetate scillicet iuuentutis, quae profectum non indiget, et absque inclinatione defectus, in perfectione ex utraque parte, et plena est et robusta.

Then, however, there will be a plenitude of peace, when, for the contemplation of God, the weakness of the flesh having been swallowed up, they shall have grown strong. 26.2. The resurrection of the dead, as the apostle says, will be into a perfect man, into the measure of the age of the plenitude of Christ, namely in the age of youth, which has no need of progress, and without an inclination to decline, in perfection on both sides, and it is both full and robust.

26.3. Quamuis nunc filiorum Dei nomine homines fideles uocentur, tamen ex eo quod hanc seruitutem corruptionis patiuntur, adhuc iugo seruitutis addicti, sunt accepturi plenam filiorum Dei libertatem, dum corruptibile hoc induerit incorruptionem. 26.4. Nunc Deus per speculum agnoscitur; in futuro autem quisque electus facie ad faciem praesentabitur, ut ipsam speciem contempletur, quam nunc per speculum uidere conatur. 26.5. In hac uita electorum numerum ad dexteram pertinentium et reproborum qui ad sinistram ituri sunt ecclesiam Dei conpleri.

26.3. Although now by the name of the sons of God faithful men are called, nevertheless from the fact that they suffer this servitude of corruption, still addicted to the yoke of servitude, they are going to receive the full liberty of the sons of God, when this corruptible shall have put on incorruption. 26.4. Now God is recognized through a mirror; but in the future each elect one will be presented face to face, that he may contemplate the very appearance which he now tries to see through a mirror. 26.5. In this life the Church of God is being completed as to the number of the elect who pertain to the right hand and of the reprobate who are going to go to the left.

In fine autem saeculi zizaniam a frumento disiungi.

But at the end of the age the tares are to be separated from the wheat.

XXVIII. De iudicio. 27.1. Iudicii diem nouit Christus, sed in euangelio dicere et scire discipulos noluit.

28. On the judgment. 27.1. Christ knows the day of judgment, but in the Gospel he did not wish to say it, nor to let the disciples know it.

Nam dum dicat idem Dominus per prophetam: Dies ultionis in corde meo, indicat se non nescire, sed nolle indicare. 27.2. De domo Domini, sicut scriptum est, incipit iudicium, quando electi, id est domus Dei, hic per flagella iudicantur. Impii uero illuc ad damnationem iudicandi sunt.

For while the same Lord says through the prophet: “The day of vengeance is in my heart,” he indicates that he is not ignorant, but unwilling to indicate. 27.2. Of the house of the Lord, as it is written, judgment begins, when the elect, that is, the house of God, are here judged through flagellations. But the impious are there to be judged unto condemnation.

Vnde et sequitur: Si autem primum a nobis, quis finis eorum qui non crediderunt?

Whence also it follows: If, however, first from us, what is the end of those who did not believe?

27.3. Ad districti examen iudicis, nec iustitia iusti secura est, nisi pietate diuina, ut et ipsa iustitia qua quisque iustus est, Deo iustificante, iustificetur. Alioquin apud Deum et ipsa peccatum est. Inde est quod ait Iob: Et innocentem et impium ipse consumit.

27.3. At the examination of the severe judge, not even the justice of the just man is secure, unless by divine piety, so that even the very justice by which each one is just, with God justifying, may be justified. Otherwise, in God’s presence even it itself is sin. Hence it is that Job says: Both the innocent and the impious he himself consumes.

Consumitur quippe a Deo innox, quando ipsa innocentia liquidius requisita et diuinae innocentiae conparata nihil efficitur, nisi et ibi misericordiae pietate homo iustificetur. Consumitur item a Deo impius, quando examinis diuini subtilitate requiritur, eiusque detecta impietas iudicata damnatur. 27.4. Consumitur innox et impius simul fine carnis, non poena damnationis.

Indeed the innocent is consumed by God, when that very innocence, more clearly scrutinized and compared with the divine innocence, is rendered nothing, unless there too by the piety of mercy the man is justified. Likewise the impious is consumed by God, when by the subtlety of the divine examen he is required, and his impiety, uncovered, being judged, is condemned. 27.4. The innocent and the impious are consumed together by the end of the flesh, not by the punishment of damnation.

27.5. Doctus pariter et indoctus moriuntur, sed morte carnis, non poena damnationis. Omnia autem pergunt ad unum locum, dum morte corporali in terram et iustus et impius reuertuntur. Retributio autem dissimilis, sicuti per eundem Salomonem dicitur: Quid plus habet sapiens ab stulto, nisi quod illuc pergit ubi uita est?

27.5. The learned and the unlearned alike die, but by the death of the flesh, not by the penalty of damnation. Yet all go on to one place, since by bodily death both the just and the impious return to the earth. But the retribution is dissimilar, just as through that same Solomon it is said: What more has the wise man than the fool, except that he goes thither where life is?

Ergo omnes in terram pariter redeunt, nam ubi uita est, non pariter pergunt.

Therefore all alike return to the earth, for to where life is, they do not proceed alike.

27.6. [Gemina punitur sententia impius, dum aut hic pro suis meritis mentis caecitate percutitur, ne ueritatem uideat; aut dum in fine damnabitur, ut debitas poenas exsoluat. ] 27.7. Geminum est diuinum iudicium: unum quo et hic iudicantur homines et in futuro; alterum quo propterea hic iudicantur, ne illuc iudicentur. Ideoque quibusdam ad purgationem temporalis proficit poena; quibusdam uero hic inchoat damnatio, et illuc perfecta speratur perditio.

27.6. [By a twofold sentence the impious is punished, since either here, for his own deserts, he is smitten with blindness of mind, lest he see the truth; or at the end he will be condemned, that he may pay the due penalties. ] 27.7. The divine judgment is twin: one by which men are judged both here and in the future; the other by which for this reason they are judged here, lest they be judged there. And therefore for some a temporal punishment profits unto purgation; but for some condemnation begins here, and there perfected perdition is expected.

27.8. In iudicio, reprobi humanitatem Christi, in qua iudicatus est, uidebunt ut doleant. Diuinitatem uero eius non uidebunt ne gaudeant. Quibus enim diuinitas ostenditur, utique ad gaudium demonstratur.

27.8. At the judgment, the reprobate will see the humanity of Christ, in which he was judged, so that they may grieve. But his divinity they will not see, lest they rejoice. For to those to whom divinity is shown, it is, of course, exhibited for joy.

27.9. Pro diuersitate conscientiarum et mitis apparebit in iudicio Christus electis et terribilis reprobis. Nam qualem quisque conscientiam tulerit, talem et iudicem habebit, ut manente in sua tranquillitate Christo, illis solis terribilis apareat quos conscientia in malis accusat. 27.10-11. Duae sunt differentiae uel ordines hominum in iudicio, hoc est electorum et reproborum.

27.9. According to the diversity of consciences, Christ will appear in the judgment mild to the elect and terrible to the reprobate. For such as the conscience each has borne, such also a judge he will have, so that, Christ remaining in his own tranquillity, he may appear terrible to those alone whom their conscience accuses in evils. 27.10-11. There are two differences or orders of men in the judgment, that is, of the elect and of the reprobate.

Qui tamen diuiduntur in quattuor. Perfectorum ordo unus est qui cum Domino iudicat, et alius qui iudicatur. Vtrique tamen cum Christo regnabunt.

Which, however, are divided into four. The order of the perfect is one that judges with the Lord, and another that is judged. Both, however, will reign with Christ.

Similiter ordo reproborum partitur in duobus, dum hii, qui intra ecclesiam sunt mali, iudicandi sunt et damnandi. Qui uero extra ecclesiam inueniendi sunt, non sunt iudicandi, sed tantum damnandi. - Primus igitur ordo eorum qui iudicantur et pereunt opponitur illi ordini bonorum de quo sunt qui iudicantur et regnant.

Likewise the order of the reprobate is divided into two, since those who are evil within the church are to be judged and condemned. But those who are found outside the church are not to be judged, but only condemned. - Therefore the first order of those who are judged and perish is set in opposition to that order of the good, of which are those who are judged and reign.

Secundus ordo eorum qui non iudicantur et pereunt opponitur illius ordini perfectorum in quo sunt hii qui non iudicantur et regnant. Tertius ordo eorum qui iudicantur et regnant illius ordini est contrarius de quo sunt qui iudicantur et pereunt. Quartus ordo eorum qui non iudicantur et regnant opponitur illi contrario ordini quo illi sunt qui non iudicantur et pereunt.

The second order of those who are not judged and perish is opposed to that order of the perfect in which are those who are not judged and reign. The third order of those who are judged and reign is contrary to that order of which are those who are judged and perish. The fourth order of those who are not judged and reign is opposed to that contrary order in which are those who are not judged and perish.

27.6. Gemina punitur sententia impius, dum aut hic pro suis meritis mentis caecitate percutitur, ne ueritatem uideat, aut, dum in fine damnabitur, ut debitas poenas exsoluat.

27.6. The impious is punished by a twin sentence, in that either here, according to his merits, he is stricken with blindness of mind, lest he see the truth, or, at the end, he will be condemned, that he may discharge the due penalties.

XXVIIII. De gehenna. 28.1. Duplex damnatorum poena est in gehenna, quorum et mentem urit tristitia, et corpus flamma iuxta uicissitudinem ut qui mente tractauerunt quod perficerent corpore, simul et animo puniantur et corpore.

29. On Gehenna. 28.1. A twofold penalty of the damned is in Gehenna: their mind is burned by tristitia, and their body by flame, according to a vicissitude, so that those who in mind contrived what they might accomplish by the body are punished together both in spirit and in body.

28.2. Ignem gehennae ad aliquid lumen habere, ad aliquid non habere, hoc est habere lumen ad damnationem, ut uideant impii unde doleant, et non habere ad consolationem, ne uideant unde gaudeant.

28.2. The fire of Gehenna has light for some things, and for some things it does not have it; that is, it has light for condemnation, so that the impious may see whence they suffer, and it does not have it for consolation, lest they see whence they might rejoice.

28.3. Apta fit conparatio de camino trium puerorum ad exemplum ignis gehennae. Nam sicut ille ignis non arsit ad trium puerorum supplicium, et arsit ad conburenda ligamina uinculorum, ita ignis gehennae et lucebit miseris ad augmentum poenarum, ut uideant unde doleant, et non lucebit ad consolationem, ne uideant unde gaudeant. 28.4. Inter huius uitae et futurae infelicitatis miseriam multa discretio est.

28.3. A fitting comparison is made from the furnace of the three boys as an exemplar of the fire of Gehenna. For just as that fire did not blaze for the punishment of the three boys, and did blaze to burn up the bonds of the fetters, so the fire of Gehenna also will shine for the wretched to the augmentation of punishments, that they may see whence they grieve, and it will not shine for consolation, lest they see whence they rejoice. 28.4. There is much distinction between the misery of this life and the misery of the future infelicity.

Illuc enim et miseria est propter cruciationem dolorum, et tenebrae propter lucis auersionem. Quorum unum in hac uita, id est miseria, est, aliud non est; in inferno autem utrumque est. XXX.

For there both misery is on account of the cruciation of pains, and darkness on account of the aversion from light. Of which, the one in this life— that is, misery— is; the other is not; but in hell both are. 30.

De poenis impiorum.

On the punishments of the impious.

29.1. Sicut fasciculi lignorum ad conbustionem de similibus conligantur, ita in iudicii diem similis culpae reos suis similibus iungere, ut ex aequo poena constringat, quasi in fasciculum, quos actio similes fecit in malum. 29.2. Sicut unusquisque sanctus in futuro iudicio pro quantitate uirtutum glorificabitur, ita et unusquisque impius pro quantitate facinorum condemnabitur. Nec deerit in supplicio futurus damnationis ordo, sed iuxta qualitatem criminum discretio erit poenarum, propheta firmante.

29.1. Just as fascicles of wood for combustion are gathered from like pieces, so on the day of judgment the defendants of like fault are to be joined to their likes, so that the penalty may bind equally, as into a fascicle, those whom action made alike in evil. 29.2. Just as each holy person will be glorified in the future judgment in proportion to the quantity of virtues, so also each impious person will be condemned in proportion to the quantity of crimes. Nor will the order of damnation be lacking in the punishment to come, but according to the quality of the crimes there will be a discrimination of punishments, the prophet affirming it.

29.3. De carorum quoque suorum suppliciis additur etiam poena defunctis, sicut apud inferos diuiti sermo praedicat euangelicus. Sicut pro augenda Iudae supplicia dicit etiam psalmus: Commoti amoueantur filii eius et mendicent.

29.3. For the punishments of their dear ones as well, punishment is added to the deceased, as the evangelical discourse proclaims about the rich man in the underworld. Likewise, for the augmenting of Judas’s punishments the psalm also says: “Shaken, let his sons be removed, and let them beg.”

29.4. Impii ex hoc durius in iudicio puniendi sunt mentis dolore, ex quo uisuri sunt iustos gloriae beatitudinem meruisse. 29.5. Cunctis uidentibus est praecipitandus diabolus, quando sub aspectu omnium bonorum angelorum et hominum, cum eis qui de parte eius erunt, in ignem aeternum mittendus est 29.6. Dum sublatus fuerit diabolus ut damnetur, multi electi, qui in corpore sunt inueniendi, Domino ad iudicium ueniente, metu concutiendi sunt, uidentes tali sententia impium esse punitum. Quo terrore purgandi sunt, quia, si quid eis ex corpore adhuc peccati remanserit, metu ipso quo diabolum damnari conspiciunt, purgabuntur.

29.4. The impious are on this account to be punished more harshly in the judgment, by a pain of mind, from the fact that they will see that the just have merited the beatitude of glory. 29.5. With all seeing, the devil is to be cast headlong, when, under the gaze of all good angels and men, with those who will be of his party, he is to be sent into the eternal fire 29.6. When the devil shall have been brought up to be condemned, many of the elect, who are to be found in the body, as the Lord comes to judgment, are to be shaken with fear, seeing the impious one punished by such a sentence. By which terror they are to be purged, because, if anything of sin shall still have remained to them from the body, by the very fear with which they behold the devil condemned, they will be purged.

Hinc est quod ait Iob: Cum sublatus fuerit, timebunt angeli et exterriti purgabuntur.

Hence it is that Job says: When he has been lifted up, the angels will fear, and, terror-stricken, will be purged.

29.7. Multos posse perire ex eis in die iudicii, qui nunc electi esse uidentur et sancti, docente propheta: Vocabit Dominus iudicium ad ignem, et deuorabit abyssum multam, et comedet partem domus. Pars quippe domus deuorabitur, quia illos etiam infernus obsorbebit, qui nunc se in praeceptis caelestibus gloriantur. De quibus et Dominus dicit: Multi dicent mihi in illa die: "Domine, Domine, nonne in nomine tuo prophetauimus et in tuo nomine demonia eiecimus, uirtutes multas fecimus?" Tunc confitebor illis: "quia nunquam noui uos, discedite a me qui operamini iniquitatem, nescio qui estis". XXXI.

29.7. That many out of them can perish on the day of judgment—who now seem to be elect and holy—the prophet teaching: The Lord will call judgment to the fire, and he will devour a great abyss, and he will eat a part of the house. For a part of the house will indeed be devoured, because hell also will swallow those who now glory in the celestial precepts. Of whom also the Lord says: Many will say to me in that day: "Lord, Lord, did we not prophesy in your name, and in your name cast out demons, we did many mighty works?" Then I will confess to them: "because I never knew you; depart from me, you who work iniquity; I do not know who you are". 31.

De gloria sanctorum. 30.1. Non faciet in futurum cor miserum iustorum conpassione damnatorum condolendi affectio, ubi tantum erit sanctorum de Dei contemplatione gaudium, ut tristitiae nullum tribuatur introitum.

On the glory of the saints. 30.1. In the future the affection of condoling, by compassion for the damned, will not make the heart of the righteous wretched, where so great will be the joy of the saints from the contemplation of God that no entrance will be granted to sadness.

30.2-3. Sicut conparatus color candidus nigro colori fit pulchrior, ita et sanctorum requies, conparata damnationi malorum, gloriosior erit; - sic iustitia iniustitiae; sic uirtus uitio. Crescit ergo sanctorum gloria, dum debita damnantur impii poena. 30.4. Post resurrectionem, sanctis in carne promissa est caelorum ascensio, dicente ad Patrem Christo: Volo ut ubi ego sum, et ipsi sint mecum.

30.2-3. Just as, when the white color is compared to the black color, it becomes more beautiful, so too the repose of the saints, compared to the damnation of the wicked, will be more glorious; - so justice to injustice; so virtue to vice. Therefore the glory of the saints grows, while the impious are condemned with their due penalty. 30.4. After the resurrection, an ascent into the heavens has been promised to the saints in the flesh, Christ saying to the Father: “I will that where I am, they also may be with me.”

Si enim membra capitis sumus et unus in se et in nobis est Christus, utique ubi ipse ascendit et nos ascensuri sumus. Explicit Liber Primus.

If indeed we are members of the head and Christ is one in himself and in us, surely where he himself ascended, we also are to ascend. Here ends Book One.