Junillus: IVNILLI INSTITVTA REGVLARIA DIVINAE LEGIS

Scis ipse, uenerabilis pater Primasi, quia uitae meae et propositi conscius, sicut diuinae legis me studium habere non denego, ita doctorem dicere non praesumo, illud propheticum metuens, "Peccatori autem dixit Deus: 'Quare tu enarras iustitias meas et assumis testamentum meum per os tuum?'" Sed dum te inter alios reuerendissimos coepiscopos tuos usque ad Constantinopolim peregrinari prouinciae coegisset utilitas, ex ciuilitatis affectu in notitiam colloquiumque peruenimus. Tu autem more illo tuo nihil ante quaesisti quam si quis esset qui inter Graecos diuinorum librorum studio intellegentiaque flagraret. Ad haec ego respondi uidisse me quendam Paulum nomine, Persam genere, qui Syrorum schola in Nisibi urbe est edoctus, ubi diuina lex per magistros publicos, sicut apud nos in mundanis studiis grammatica et rhetorica, ordine ac regulariter traditur.

You yourself know, venerable father Primasius, that, being conscious of my life and purpose, just as I do not deny that I have a zeal for the divine law, so I do not assume to call myself a teacher, fearing that prophetic saying, "But to the sinner God said, 'Why do you recite my righteous deeds and take my covenant upon your lips?'" Yet while the usefulness of the province had compelled you to travel among your most reverend co-bishops even to Constantinople, from a concern of civility we came into acquaintance and conversation. You, however, in that manner of yours inquired first of all whether there might be anyone among the Greeks burning with zeal and understanding for the study of divine books. To this I answered that I had seen a certain Paul by name, Persian by birth, who was trained in the Syrian school in the city of Nisibis, where the divine law is taught by public teachers, as with us the worldly studies of grammar and rhetoric are handed down in order and methodically.

2. Tunc diu quaesitus si quid ex eius dictis haberem, dixi quod legissem regulas quasdam quibus ille discipulorum animos, diuinarum scripturarum superficie instructos, priusquam expositionis profunda patefaceret, solebat imbuere, ut ipsarum interim causarum quae in diuina lege uersantur intentionem ordinemque cognoscerent, ne sparsim et turbulente, sed regulariter singula docerentur. Haec tu, pater, nescio qua ratione omnibus Christianis erudiri uolentibus necessaria iudicasti, excusantemque me diu usque ad editionis impudentiam compulisti, unde in duos breuissimos libellos regularia haec instituta collegi, addens ipsius dictionis, quantum potui, utilem formam, ut uelut magistro interrogante et respondentibus discipulis breuiter singula et perlucide dicerentur; et ne aliqua confusio per antiquariorum, ut assolet, neglegentiam proueniret, magistro [Delta] Graecam litteram, discipulis [Mu] praeposui, ut ex peregrinis characteribus, et quibus Latina scriptura non utitur, error omnis penitus auferatur.

2. Then, having long asked whether I had anything from his sayings, I said that I had read certain rules by which he was wont to imbue the minds of disciples—trained on the surface of the divine scriptures—before the depth of exposition was laid open, so that in the meantime they might learn the intention and order of the very causes that are dealt with in the divine law, not scatteredly and turbulently, but by rule taught each thing. You, father, for some reason judged these necessary to be instructed to all who wish to be Christians, and compelled me, excusing myself long until the boldness of publication, to the point that I collected these instituted rules into two very brief little books, adding to the wording itself, as much as I could, a useful form, so that, as if a teacher questioning and the disciples answering, each thing might be said briefly and clearly; and lest any confusion arise through the neglect of antiquarians, as is the custom, I placed the Greek letter [Delta] before the teacher and [Mu] before the disciples, so that from foreign characters, and those which Latin writing does not use, every error might be wholly removed.

3. Sunt alia illius uiri praeclara monumenta: nam et beati Pauli ad Romanos epistulam audiui subtilius, ut arbitror, exponentem, quam ego ex eius ore ne memoria laberetur excepi; sed curarum negotiorumque spinae, ne quid agro dominico fructificemus, impediunt. Sufficit haec una temeritas, quod diuino gazophylacio ex paupertate confessa duo haec audeo minuta iactare. Sunt qui talentis onerent, unde egentibus praerogentur; qui uirtutum gemmas, aurum uitae, argentum scientiae diuinis possint offerre sacrariis.

3. There are other splendid monuments of that man: for I heard him expounding the blessed Paul’s epistle to the Romans more subtly, as I judge, which I took down from his mouth so that it might not slip from memory; but the thorns of cares and business hinder, so that we do not bring forth any fruit in the lord’s field. This one temerity suffices, that, confessedly from poverty out of the divine gazophylacium, I dare to cast forth these two small things. There are those who would be laden with talents, whereby they are preferred before the needy; who can offer gems of virtues, the gold of life, the silver of knowledge to the divine sacristies.

Mihi nihil amplius duobus suppetit his minutis et ipsis ab alio commodatis. Verum enimuero multum mihi de euangelico examinatore polliceor, quia licet alii ex pretiosissimis pretiosa et ex plurimis ualeant plura largiri, ego tamen, quia totum dedi, plus obtuli.

I have nothing more at hand than these two small things, and these themselves lent by another. But truly I promise much to myself from the evangelical examiner, for although others, out of the most precious things, may be able to bestow precious things and many from the many, yet I, since I gave the whole, have offered more.

Liber Primus.

Book One.

1. De partibus diuinae legis.

1. On the parts of the divine law.

[Delta] In quot primas partes legis diuinae scientia diuiditur? [Mu] In duas, quarum una ad ipsam superficiem dictionis proprie pertinet, alia in rebus est quas ipsa scriptura nos edocet.

[Delta] Into how many chief parts is the knowledge of the divine law divided? [Mu] Into two, of which one properly pertains to the very surface of the diction itself, the other is in the things which the scripture itself teaches us.

2. Quae pertinent ad superficiem scripturarum?

2. Which things pertain to the surface of the scriptures?

[Delta] Ad ipsam superficiem dictionis proprie pertinentia quot sunt? [Mu] Quinque. [Delta] Quae?

[Delta] How many things properly pertain to the very surface of the wording? [Mu] Five. [Delta] Which?

[Mu] Species dictionis, auctoritas, conscriptor, modus, ordo.

[Mu] Species of diction, authority, compiler, mode, order.

2. [Delta] Species dictionis quot sunt? [Mu] Quattuor: nam aut historica est aut prophetica aut prouerbialis aut simpliciter docens.

2. [Delta] How many species of diction are there? [Mu] Four: for it is either historical or prophetic or proverbial or simply teaching.

3. De historia.

3. On history.

[Delta] Historia quid est? [Mu] Praeteritarum rerum praesentiumue narratio.

[Delta] What is history? [Mu] A narration of past things or of present ones.

2. [Delta] In quibus libris diuina continetur historia? [Mu] In XVII: Genesis I, Exodi I, Leuitici I, Numerorum I, Deuteronomii I, Iesu Naue I, Iudicum I, Ruth I, Regum--secundum nos IV, secundum Hebraeos II--, Euangeliorum IV: secundum Matthaeum, secundum Marcum, secundum Lucam, secundum Ioannem, Actuum apostolorum I. [Delta] Nulli alii libri ad diuinam historiam pertinent? [Mu] Adiungunt plures Paralipomenon II, Iob I, Tobiae I, Esdrae I, Iudith I, Esther I, Machabaeorum II. [Delta] Quare hi libri non inter canonicas scripturas currunt?

2. [Delta] In which books is the divine history contained? [Mu] In 17: Genesis 1, Exodus 1, Leviticus 1, Numbers 1, Deuteronomy 1, Joshua 1, Judges 1, Ruth 1, Kings—according to us 4, according to the Hebrews 2—, the Gospels 4: according to Matthew, according to Mark, according to Luke, according to John, Acts of the Apostles 1. [Delta] Do no other books pertain to the divine history? [Mu] Several more are added: Paralipomenon 2, Job 1, Tobit 1, Ezra 1, Judith 1, Esther 1, Maccabees 2. [Delta] Why are these books not counted among the canonical scriptures?

[Mu] Quoniam apud Hebraeos quoque super hac differentia recipiebantur, sicut Hieronymus ceterique testantur. 3. [Delta] Nulla in his libris alia species inuenitur? [Mu] Incidunt ceterae, sed non principaliter, quia, etsi personae a quibus dicta sunt primum secundum ceteras species sunt locutae, tamen ab eo qui librum scripsit ut historia sunt relata: sicut, benedictiones Iacob patriarchae ab ipso quidem ut prophetiae dictae sunt, sed Moyses, qui refert, ordine narrat historico.

[Mu] Since among the Hebrews also they were received on this distinction, as Hieronymus and the others testify. 3. [Delta] Is no other kind found in these books? [Mu] Other kinds occur, but not principally, because, although the persons by whom the things were first spoken have spoken according to other genres, nevertheless they are related by him who wrote the book as history: for example, the blessings of Jacob the patriarch are indeed spoken by him as prophecies, but Moses, who reports them, narrates them in historical order.

Et cum ipse Moyses dicit in principio factum caelum et terram, prophetico quidem spiritu dicit, sed specie narrat historica. Similiter et prouerbialiter nonnumquam sonat historia, ut est, "Ambulantia ambulauerunt ligna, ungere super se regem." Aliquando simpliciter docet, ut est, "Audi, Israel, Dominus Deus tuus Deus unus est." Omnia tamen, ut dixi, specie contexuntur historica.

And when Moses himself says, "In the beginning God made heaven and earth," he speaks with a prophetic spirit, but in form narrates historically. Likewise, and proverbially at times, history sounds, as when he says, "The walking trees walked, to anoint a king over themselves." Sometimes he teaches simply, as when he says, "Hear, O Israel: The Lord your God is one God." All things, however, as I have said, are woven in the historical mode.

4. [Delta] Quid historia speciebus ceteris praestat? [Mu] Quod ipsi ceterae subiacent, ipsa nulli.

4. [Delta] What does history surpass the other species in? [Mu] That the other species themselves are subordinate to it; it is subordinate to none.

5. [Delta] Quid illi commune cum ceteris? [Mu] Habet commune cum simplici doctrina quod utraque superficie planae uidentur, cum sint intellectu plerumque difficiles; nam aliae contra.

5. [Delta] What has that one in common with the others? [Mu] It has in common with simple doctrine that both on the surface seem plain, although they are for the most part difficult to the intellect; for others, on the contrary.

4. De prophetia.

4. On prophecy.

[Delta] Quid est prophetia? [Mu] Rerum latentium praeteritarum aut praesentium aut futurarum ex diuina inspiratione manifestatio.

[Delta] What is prophecy? [Mu] The manifestation, from divine inspiration, of hidden things—past or present or future.

2. [Delta] Da in praeteritis prophetiam. [Mu] "Verbo Domini caeli firmati sunt" et "quoniam ipse dixit, et facta sunt" et "In principio fecit Deus caelum et terram." [Delta] Da in praesentibus. [Mu] Cognitionem furti facti a Giezi propheta in praesenti uidit, et Ananiae ac Saphirae Petrus apostolus.

2. [Delta] Give in the past the prophecy. [Mu] "By the word of the Lord the heavens were established" and "for he spoke, and it was done" and "In the beginning God made heaven and earth." [Delta] Give in the present. [Mu] He perceived the knowledge of the theft committed by Giezi the prophet in the present, and (perceived) Ananias and Sapphira, Peter the apostle.

[Delta] Da in futuris. [Mu] "Ecce uirgo accipiet in utero et pariet filium, et uocabitur nomen eius Emmanuel."

[Delta] Give concerning future things. [Mu] "Behold, a virgin shall conceive in her womb and bear a son, and his name shall be called Emmanuel."

3. [Delta] Quare in definitione positum est 'latentium'? [Mu] Quia si quis iam cognita dicat, licet futura sint, tamen propheta non est, sicut nos cum resurrectionem praedicamus prophetae non sumus. Si uero cuiuscumque temporis latentia manifestet, tunc propheta est, sicut iam ostendimus. [Delta] Proba hoc diuinae scripturae testimonio.

3. [Delta] Why in the definition is "of the hidden" placed? [Mu] Because if anyone speaks of things already known, even if they are future, nevertheless he is not a prophet, just as when we preach the resurrection we are not prophets. But if he reveals the hidden things of any time, then he is a prophet, as we have already shown. [Delta] Prove this by the testimony of divine Scripture.

[Mu] Paulus apostolus in epistula ad Corinthios prima ait, "Si conuenerit uniuersa ecclesia in unum, et linguis loquantur omnes, intrent autem idiotae, nonne dicent quia insanitis? Si autem omnes prophetent, intret autem quis infidelis aut idiota, conuincitur ab omnibus, diiudicatur ab omnibus, occulta etiam cordis eius manifesta fiunt, et tunc cadens in faciem adorabit Deum, adnuntians quod 'Manifeste Deus in uobis est.'" Ecce apostolus prophetiae uim in occultorum manifestatione signauit. Sed et sequentia in eadem epistula et in ceteris multa sunt talia.

[Mu] Paul the apostle in the first letter to the Corinthians says, "If the whole church come together into one place, and all speak with tongues, and outsiders enter, will they not say that you are mad? But if all prophesy, and an unbeliever or an unlearned man enter, he is convicted by all, he is judged by all, the hidden things of his heart are revealed, and then falling on his face he will worship God, declaring that 'God is manifestly among you.'" Behold, the apostle marked the power of prophecy in the manifestation of hidden things. And the following passages in the same epistle and in others contain many such examples.

4. [Delta] Quare addidimus 'ex diuina inspiratione'? [Mu] Quia illi qui aut daemonum instinctu aut aliis modis latentia dicunt, licet prophetae dici possint, tamen inter diuinarum scripturarum non numerantur auctores.

4. [Delta] Why did we add "from divine inspiration"? [Mu] Because those who, either by the instigation of demons or by other means, speak hidden things, although they may be called prophets, nevertheless are not numbered among the authors of the divine Scriptures.

5. [Delta] In quibus libris prophetia suscipitur? [Mu] In XVII: Psalmorum CL liber I, Oseae liber I, Isaiae liber I, Ioel liber I, Amos liber I, Abdiae liber I, Ionae liber I, Michaeae liber I, Nahum liber I, Habacuc liber I, Sophoniae liber I, Ieremiae liber I, Ezechiel liber I, Daniel liber I, Aggaei liber I, Zachariae liber I, Malachiae liber I. Ceterum de Ioannis Apocalypsi apud orientales admodum dubitatur.

5. [Delta] In which books is prophecy received? [Mu] In 17: Psalms 150, Book 1; Hosea, Book 1; Isaiah, Book 1; Joel, Book 1; Amos, Book 1; Obadiah, Book 1; Jonah, Book 1; Micah, Book 1; Nahum, Book 1; Habakkuk, Book 1; Zephaniah, Book 1; Jeremiah, Book 1; Ezekiel, Book 1; Daniel, Book 1; Haggai, Book 1; Zechariah, Book 1; Malachi, Book 1. Moreover, the Apocalypse of John is very much doubted among the Easterners.

6. [Delta] Nulla in his libris alia species inuenitur? [Mu] Accidunt ceterae, sed non principaliter, nisi ad probationem prophetiae, sicut in Isaia Achaz et Ezechiae regum uelut quaedam refertur historia; sed prophetiae intentio est non gesta contexere, sed praedictorum exitum comprobare. Et in Ieremia cum dicitur, "Terra, terra, audi uerbum Domini," terram prouerbialiter habitantes in ea homines nuncupat.

6. [Delta] Is no other species found in these books? [Mu] Other kinds occur, but not principally, except for the proof of prophecy, as in Isaiah concerning Ahaz and Hezekiah the kings some history is related; but the intent of prophecy is not to weave together deeds, but to corroborate the outcome of what was foretold. And in Jeremiah, when it says, "Earth, earth, hear the word of the Lord," he names the earth proverbially for the men dwelling upon it.

Et cum Isaias dicit, "Non tale ieiunium elegi, dicit Dominus, sed solue omnem nodum iniquitatis" et cetera, uelut simpliciter docet, sed ut prophetico spiritu iussus haec praedicat.

And when Isaiah says, "Is not this the fast that I chose, says the Lord, but to loose every bond of iniquity," and the rest, he teaches as if simply; yet as one commanded by the prophetic spirit he proclaims these things.

7. [Delta] Quid prophetiae commune cum ceteris? [Mu] Habet commune cum prouerbiis quod utraque superficie difficilia sunt, sed pleraque intellectu non ardua.

7. [Delta] What is prophecy's commonality with the others? [Mu] It has in common with proverbs that both are difficult on the surface, but for the most part not arduous to understanding.

5. De prouerbiis.

5. On Proverbs.

[Delta] Quae est prouerbialis species? [Mu] Quaedam figurata locutio, aliud sonans, aliud sentiens, et in praesenti commonens tempore.

[Delta] What is the proverbial species? [Mu] A certain figurated locution, sounding one thing, meaning another, and applying to the present time.

2. [Delta] In quibus libris haec accipitur? [Mu] In duobus: Salomonis prouerbiorum liber I et Iesu, filii Sirach, liber I. [Delta] Nullus alius liber huic speciei subditur? [Mu] Adiungunt quidam librum qui uocatur Sapientiae et Canticum canticorum.

2. [Delta] In which books is this taken? [Mu] In two: Solomon’s book of Proverbs, Book 1, and Jesus, son of Sirach, Book 1. [Delta] Is no other book assigned to this kind? [Mu] Some add the book called Wisdom and the Canticle of Canticles.

3. [Delta] Accidunt et in his libris aliae species? [Mu] Sola simplex doctrina accidit, sed non principaliter, nisi ad explanationem uel commendationem prouerbiorum, ut est, "Initium sapientiae timor Domini."

3. [Delta] Do other kinds occur in these books? [Mu] Only a simple doctrine occurs, but not principally, except for the explanation or commendation of the proverbs, as in, "The beginning of wisdom is the fear of the Lord."

4. [Delta] Quid est prouerbiali commune cum ceteris? [Mu] Habet cum prophetia commune quod superficie difficilis uidetur, cum intellectu plerumque non sit.

4. [Delta] What is proverbial in common with the others? [Mu] It has in common with prophecy that it appears difficult on the surface, though in understanding it generally is not.

5. [Delta] Quid habet prouerbialis species proprium? [Mu] Quod ei neque historia neque prophetia miscentur, et sola est quae ita intellegitur, ut quodammodo uerborum superficies auferatur.

5. [Delta] What does the proverbial species have proper to itself? [Mu] That neither history nor prophecy are mingled with it, and it alone is that which is understood so that, in a certain manner, the surface of the words is taken away.

6. [Delta] Quare in hac tantum licitum nobis est non textum scripturae ipsius considerare sed sensum, cum in ceteris tribus ita allegoriam mystice admittamus, ut narrationis fidem praesentare necesse sit? [Mu] Quia si uoluerimus praeter prouerbialem speciem ubique allegoriam sic recipere, ut narrationis ueritas infirmetur, locum damus inimicis prout uoluerint diuinos libros interpretari.

6. [Delta] Why in this one case alone is it lawful for us to consider not the text of Scripture itself but the sense, when in the other three we so mystically admit allegory that it is necessary to preserve the faith of the narration? [Mu] Because if we were to wish, beyond the proverbial form, to receive allegory everywhere in such a way that the truth of the narration is weakened, we give enemies an opening to interpret the divine books as they please.

7. [Delta] Quot modis in diuina lege allegoria cognoscitur? [Mu] Quattuor: aut secundum translationem, uel metaphoram, ut est, "Iratus est Dominus" et "Descendit," et similia quae ad insinuandas causas ex humanis motibus transferuntur ad Deum: aut secundum imaginationem, uel hypotyposin, ut est in euangelio, "Homo quidam descendebat ab Hierosolymis in Iericho"; et rursus, parabola uineae atque agricolarum; ordo enim eorum quae gerebantur a Christo, uelut imagine personae et negotii alterius, refertur impletus: aut secundum comparationem, uel similitudinem, sicut dicit, "Simile est regnum caelorum grano sinapis" et cetera; non enim narratio, sicut in superiore exemplo contexitur, sed causarum solummodo comparantur effectus: aut secundum prouerbialem modum, ut est, "Bibe aquam de tuis uasis et de cisterna tua et de tuis puteis," cum uelit scriptura monere carnalem concupiscentiam intra licentiam coniugii refrenandam.

7. [Delta] In how many ways is allegory known in the divine law? [Mu] Four: either according to translation, or metaphor, as in, "Iratus est Dominus" ("The Lord is angry") and "Descendit" ("He descended"), and similar phrases which, by insinuating causes, transfer from human motions to God; or according to imagination, or hypotyposis, as in the Gospel, "Homo quidam descendebat ab Hierosolymis in Iericho" ("A certain man was going down from Jerusalem to Jericho"); and again, the parable of the vineyard and of the husbandmen, for the order of those things which were being done is reported by Christ as the image of a person and of another business, replete; or according to comparison, or similitude, as he says, "Simile est regnum caelorum grano sinapis" ("The kingdom of heaven is like a grain of mustard seed") and so forth; for it is not the narration, as in the foregoing example is woven, but only the effects of causes that are compared; or according to the proverbial mode, as in, "Bibe aquam de tuis vasis et de cisterna tua et de tuis puteis" ("Drink water from your own vessels and from your own cistern and from your own wells"), when Scripture wishes to admonish that carnal concupiscence is to be restrained within the licence of marriage.

6. De simplici doctrina.

6. On Simple Doctrine.

[Delta] Quae est simplex doctrina? [Mu] Qua de fide aut de moribus in praesenti tempore simpliciter edocemur.

[Delta] What is simple doctrine? [Mu] That concerning which we are simply taught about faith or about morals in the present time.

2. [Delta] Quare hoc nomen accepit? [Mu] Quia omnis quidem scriptura aliquid docet, sed sub aliis speciebus, quas supra diximus, agitur; haec autem neque historiam texit neque prophetiam neque prouerbialiter loquitur, sed tantummodo simpliciter docet.

2. [Delta] Why has it received this name? [Mu] Because every writing indeed teaches something, but it is treated under other species, which we said above; this, however, neither weaves history nor prophecy nor speaks proverbially, but only simply teaches.

3.[Delta] Qui libri ad simplicem doctrinam pertinent? [Mu] Canonici XVII, id est Ecclesiastes liber I, epistulae Pauli apostoli: ad Romanos I, ad Corinthios II, ad Galatas I, ad Ephesios I, ad Philippenses I, ad Colossenses I, ad Thessalonicenses II, ad Timotheum II, ad Titum I, ad Philemonem I, ad Hebraeos I, beati Petri ad gentes prima et beati Ioannis prima. [Delta] Nulli alii libri ad simplicem doctrinam pertinent?

3.[Delta] Which books pertain to simple doctrine? [Mu] The canonical 17, that is the Book of Ecclesiastes 1, the epistles of Paul the apostle: to the Romans 1, to the Corinthians 2, to the Galatians 1, to the Ephesians 1, to the Philippians 1, to the Colossians 1, to the Thessalonians 2, to Timothy 2, to Titus 1, to Philemon 1, to the Hebrews 1, the blessed Peter to the Gentiles first and the blessed John first. [Delta] Do no other books pertain to simple doctrine?

[Mu] Adiungunt quam plurimi quinque alias, quae apostolorum canonicae nuncupantur, id est Iacobi I, Petri secunda, Iudae I, Ioannis duae.

[Mu] Very many add five others, which are called the canonical (writings) of the apostles, that is James 1, Peter 2, Jude 1, the two (books) of John.

4. [Delta] Nulla in his libris alia species inuenitur? [Mu] Accidunt ceterae, sed non principaliter, nisi ad probationem doctrinae. Nam cum dicit apostolus, "Et dum uenissem Troadem in euangelium Christi, ostium mihi apertum est," et ubi Petro se dicit in faciem restitisse, uelut historiam uidetur texere.

4. [Delta] Is no other kind found in these books? [Mu] Other things occur, but not principally, except for the proof of doctrine. For when the apostle says, "And when I had come to Troas in the gospel of Christ, a door was opened to me," and where he says he presented himself face to face to Peter, he seems to weave these as history.

Rursus cum dicit, "Ecce mysterium uobis dico: omnes quidem resurgemus, sed non omnes immutabimur," prophetae opus aggreditur. Item cum ait, "Cretenses semper mendaces, malae bestiae, uentres pigri," prouerbialibus utitur uerbis: omnia tamen ad doctrinae probationem, ut diximus, inseruntur.

Again when he says, "Behold, I tell you a mystery: we shall all indeed rise again, but not all shall be changed," he approaches the work of the prophets. Likewise when he says, "Cretans always liars, evil beasts, lazy bellies," he uses proverbial words: yet all are inserted for the proof of doctrine, as we said.

5. [Delta] Quid commune cum ceteris speciebus simplex doctrina habet? [Mu] Habet cum historia commune quod utraque superficie facilis uidetur, cum sint inspectione aut intellectu plerumque difficiles.

5. [Delta] What does simple doctrine have in common with the other species? [Mu] It has in common with history that both seem easy on the surface, while they are for the most part difficult to inspection or to intellect.

7. De auctoritate scripturarum.

7. On the authority of the Scriptures.

[Delta] Quomodo diuinorum librorum consideratur auctoritas? [Mu] Quia quaedam perfectae auctoritatis sunt, quaedam mediae, quaedam nullius. [Delta] Quae sunt perfectae auctoritatis?

[Delta] How is the authority of divine books considered? [Mu] Because some are of perfect authority, some of middle authority, some of none. [Delta] Which are of perfect authority?

[Mu] Quae canonica in singulis speciebus absolute numerauimus. [Delta] Quae mediae? [Mu] Quae adiungi a pluribus diximus.

[Mu] Those canonical which we have reckoned absolutely in each sort. [Delta] Which are of medium authority? [Mu] Those which we said are to be joined by many.

[Delta] Quae nullius auctoritatis sunt? [Mu] Reliqua omnia.

[Delta] Which are of no authority? [Mu] All the rest.

2. [Delta] In omnibus speciebus dictionis hae differentiae inueniuntur? [Mu] In historia et simplici doctrina omnes; nam in prophetia mediae auctoritatis libri praeter apocalypsin non reperiuntur nec in prouerbiali specie omnino cassata.

2. [Delta] In all species of diction are these differences found? [Mu] In historical and simple doctrine, in all; for in prophecy of middle authority the books, apart from the Apocalypse, are not found, nor in the proverbial species are they at all present.

8. De scriptoribus diuinorum librorum.

8. On the writers of divine books.

[Delta] Scriptores diuinorum librorum qua ratione cognoscimus? [Mu] Tribus modis: aut ex titulis et prooemiis, ut propheticos libros et apostoli epistulas, aut ex titulis tantum, ut euangelistas, aut ex traditione ueterum, ut Moyses traditur scripsisse quinque primos libros historiae, cum non dicat hoc titulus nec ipse referat, "Dixit Dominus ad me," sed quasi de alio, "Dixit Dominus ad Moysen." Similiter et Iesu Naue liber ab eo quo nuncupatur traditur scriptus, et primum regum librum Samuel scripsisse perhibetur.

[Delta] How do we recognize the writers of the divine books? [Mu] In three ways: either from titles and prooemia, as with the prophetic books and the epistles of the apostle, or from titles alone, as with the evangelists, or from the tradition of the ancients, as Moses is reported to have written the first five books of history, although the title does not say this nor does he himself relate, "The Lord said to me," but as if of another, "The Lord said to Moses." Similarly the book called Jesus Nave is handed down as written by him, and Samuel is said to have written the first book of Kings.

2. Sciendum praeterea quod quorundam librorum penitus ignorantur auctores, ut Iudicum et Ruth et Regum III ultimi et cetera similia; quod ideo credendum est diuinitus dispensatum, ut alii quoque diuini libri non auctorum merito, sed Sancti Spiritus gratia tantum culmen auctoritatis obtinuisse noscantur.

2. It must further be known that the authors of certain books are entirely unknown, as Judges and Ruth and the last 3 books of Kings and other similar works; which therefore must be believed to have been divinely ordained, so that other divine books are recognized as having obtained the summit of authority not by the deserts of their authors but solely by the grace of the Holy Spirit.

9. De modis scripturarum.

9. On the modes of the Scriptures.

[Delta] Modi diuinae scripturae quot sunt? [Mu] Duo: nam aut metris Hebraicis in sua lingua conscribuntur aut oratione simplici. [Delta] Quae sunt metris conscripta?

[Delta] How many modes of divine Scripture are there? [Mu] Two: for either they are written in Hebrew metres in their own language, or in simple prose. [Delta] Which are those written in metres?

[Mu] Vt psalmi et Iob historia et Ecclesiastes et in prophetis quaedam. [Delta] Quae simplici oratione conscripta sunt? [Mu] Reliqua omnia.

[Mu] As the Psalms and the history of Job and Ecclesiastes and certain things in the prophets. [Delta] Which are written in simple speech? [Mu] All the rest.

2. [Delta] Quare apud nos iisdem metris conscripta non sunt? [Mu] Quia nulla dictio metrum in alia lingua conseruat, si uim uerborum ordinemque non mutet.

2. [Delta] Why among us were they not written in the same meters? [Mu] Because no diction preserves a meter in another language, if it does not change the force and order of the words.

10. De ordine scripturarum.

10. On the order of the Scriptures.

[Delta] Quis est ordo diuinorum uoluminum? [Mu] Quia quaedam ueteris testamenti sunt, quaedam noui. [Delta] Quae ad nouum testamentum pertinent?

[Delta] What is the order of the divine volumes? [Mu] Because some are of the Old Testament, some of the New. [Delta] Which pertain to the New Testament?

[Mu] Euangelia, ut supra dictum est, quattuor, apostolicae epistulae et Actus. [Delta] Quae ad uetus testamentum pertinent? [Mu] Reliqua omnia.

[Mu] The Gospels, as said above, four, the apostolic epistles and Acts. [Delta] Which pertain to the Old Testament? [Mu] All the rest.

2. [Delta] Quae testamenti ueteris nouique sunt propria? [Mu] Veteris intentio est nouum figuris praenuntiationibusque monstrare; noui autem ad aeternae beatitudinis gloriam humanas mentes accendere.

2. [Delta] Which things are proper to the Old and the New Testament? [Mu] The intention of the Old is to show the New by figures and preannunciations; the intention of the New, however, is to kindle human minds toward the glory of eternal beatitude.

11. De his quae scriptura nos edocet.

11. On those things which Scripture teaches us.

[Delta] Quoniam satis dictum est de his quae ad ipsam scripturae superficiem proprie pertinebant, nunc requiro quae sunt quae ipsa scriptura nos edocet. [Mu] Tria quaedam: nam aut de Deo loquitur aut de praesenti saeculo aut de futuro.

[Delta] Since enough has been said about those things which properly pertain to the very surface of Scripture, now I ask what are the things which Scripture itself instructs us. [Mu] Three certain things: for it either speaks of God or of the present age or of the future.

12. Quot significationibus scriptura de Deo loquitur?

12. In how many significations does Scripture speak of God?

[Delta] Quot significationibus de Deo scriptura loquitur? [Mu] Quattuor: aut enim essentiam eius significat, quam Latine et substantiam nuncupamus, ut est, "Ego sum qui sum": aut Personas, uel secundum Graecos subsistentias, ut est, "Ite, docete omnes gentes, baptizantes eas in nomine Patris et Filii et Spiritus Sancti": aut operationem, ut scriptum est, "secundum operationem potentiae uirtutis eius, quam operatus est in Christo, suscitans eum a mortuis et sedere faciens ad dexteram suam": aut collationem eius ad creaturas, ut est, "Regi autem saeculorum incorrupto, inuisibili, soli Deo honor et gloria in saecula saeculorum."

[Delta] By how many significations does Scripture speak of God? [Mu] Four: for it either signifies his essence, which in Latin we also call substance, as in, "Ego sum qui sum" ("I am who I am"); or the Persons, or according to the Greeks the subsistences, as in, "Go, teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit"; or his operation, as it is written, "according to the operation of the power of his might, which he wrought in Christ, raising him from the dead and causing him to sit at his right hand"; or his relation to creatures, as in, "To the King of the ages, incorruptible, invisible, the only God, be honour and glory for ever and ever."

13. De significationibus diuinae essentiae.

13. On the significations of the divine essence.

[Delta] Quot modis diuina significatur essentia? [Mu] Duobus, principaliter et consequenter.

[Delta] In how many ways is the divine essence signified? [Mu] In two, principally and consequently.

2. [Delta] Principaliter quibus uerbis? [Mu] Octo: dicitur enim aut Deus aut Dominus aut simul Dominus Deus aut Adonai aut Sabaoth aut Eli aut Elohim aut Est. [Delta] Nihil aliud quam Deum haec uerba significant?

2. [Delta] Principally by which words? [Mu] Eight: for he is called either Deus or Dominus or together Dominus Deus or Adonai or Sabaoth or Eli or Elohim or Est. [Delta] Do these words signify nothing other than God?

[Mu] Duo tantum nonnumquam et de aliis abusiue dicuntur, Deus et Dominus, teste Paulo apostolo, "quia dii multi et domini multi"; et "Dii estis et filii Excelsi omnes." Reliqua uero sex numquam nisi de Deo dicuntur. [Delta] Quid de Deo haec uerba significant? [Mu] Non quid est, sed quod est; quid enim sit Deus comprehendi non potest.

[Mu] Only two, and those sometimes and abusively of others, are spoken—Deus and Dominus—according to Paul the Apostle, "quia dii multi et domini multi" ("for there are many gods and many lords"); and "Dii estis et filii Excelsi omnes" ("you are gods and all are children of the Most High"). The remaining six, however, are never said except of God. [Delta] What do these words signify of God? [Mu] Not what he is, but that he is; for what God is cannot be comprehended.

3. [Delta] Quibus modis Deus consequenter significatur? [Mu] Cum Personas aut operationem aut collationem eius ad creaturas exponit. Nam et cum nominat Patrem, licet primus auditus generantem significet, consequenter tamen intellegimus Deum; similiter et quando nominat Filium uel Spiritum Sanctum.

3. [Delta] In what ways then is God consequentially signified? [Mu] When it sets forth the Persons either by their operation or by their relation to creatures. For even when it names the Father, although at first hearing he signifies the begetter, nevertheless we understand God consequentially; likewise when it names the Son or the Holy Spirit.

Et cum dicit 'omnipotens,' licet operationem eius primus sermo denuntiet, consequenter tamen intellegimus Deum. Et cum dicit inuisibilem, licet eum qui uideri a mortalibus nequeat principaliter sonet et ex collatione nostra id quod non sumus ei qui nos fecit assignet, consequenter tamen intellegimus Deum.

And when it says 'omnipotent,' although the first word proclaims his operation, nevertheless we consequently understand God. And when it says 'invisible,' although it primarily denotes him who cannot be seen by mortals and, by our comparison, assigns to him that which we are not — him who made us — nevertheless we consequently understand God.

14. De significationibus Trinitatis.

14. On the significations of the Trinity.

[Delta] Quot modis Personas, siue subsistentias, diuinitatis scriptura significat? [Mu] Similiter duobus, principaliter et consequenter: principaliter, ut cum dicimus, 'Pater, Filius, Spiritus Sanctus'; consequenter, per ea quibus significatur essentia aut operatio aut ad creaturas collatio. Nam et cum dico 'Deus,' quod ad essentiam pertinet, et cum dico 'omnipotens,' quod ad operationem pertinet, et cum dico 'immutabilis,' quod ex collatione ad creaturas dicitur, licet aliud primus auditus sentiat, tamen Patrem et Filium et Spiritum Sanctum uel simul uel singulos, consequenter Deum intellego.

[Delta] In how many modes does Scripture signify the Persons, or subsistences, of the divinity? [Mu] Similarly in two ways, principally and consequently: principally, as when we say, "Father, Son, Holy Spirit"; consequently, by those things whereby the essence is signified, or the operation, or the relation to creatures. For even when I say "God," which pertains to the essence, and when I say "omnipotent," which pertains to operation, and when I say "immutable," which is said from the relation to creatures, although the first hearing may apprehend something else, nevertheless I understand the Father and the Son and the Holy Spirit, either together or individually, consequently as God.

15. Quot modis significatur Pater?

15. In how many ways is the Father signified?

[Delta] Quot modis Pater significatur? [Mu] Patris nomine una Persona intellegitur, sed non uno modo: ad Filium enim proprie dicitur, ad creaturam communiter, ibi naturae ueritate, hic gratiae bonitate.

[Delta] In how many ways is the Father signified? [Mu] By the name of Father one Person is understood, but not in one mode: for he is called to the Son properly, to the creature commonly; there by the truth of nature, here by the goodness of grace.

2. [Delta] Hoc uno modo Pater significatur? [Mu] Principaliter hoc; nam consequenter, et ex his quae essentiam deitatis aut operationem aut collationem ad creaturas quolibet modo significant. Insuper et ex Filii uocabulo consequenter intellegitur Pater; et Sancti Spiritus nomine ipse scilicet Pater, cuius est Spiritus, subintellegitur.

2. [Delta] Is the Father signified in this one way? [Mu] Principally in this way; for consequently, and from those things which signify the essence of deity or operation or the collation (bestowal) to creatures in any manner. Moreover, from the name Son the Father is understood consequentially; and by the name of the Holy Spirit the Father himself—namely, whose Spirit it is—is likewise understood.

3. [Delta] In Trinitate ipsa nulli alii Personae uocabulum Patris ascribitur? [Mu] Legitur de Filio dictum, "Pater futuri saeculi," sed hoc secundum carnem dictum est et significatiue, non proprie, ut ostenderetur ipse esse causa et genitor beatitudinis nostrae, quia per carnis eius resurrectionem humana natura futuram uitam et sperare incipit et sumere.

3. [Delta] In the Trinity itself is the name of Father ascribed to any other Person? [Mu] It is read of the Son the saying, "Father of the future age," but this was said according to the flesh and in a figurative sense, not properly, so as to show that he himself is the cause and begetter of our beatitude; for through the resurrection of his flesh human nature begins both to hope for and to receive future life.

16. Quot modis significatur Filius?

16. In how many ways is the Son signified?

[Delta] Quot modis loquitur scriptura de Filio? [Mu] Quinque: nam uelut sola nonnumquam deitas eius significatur, et consequenter intellegitur carnis assumptio, ut est, "unigenitus Filius, qui est in sinu Patris": nonnumquam uero solus homo ab eo susceptus, et deitas consequenter, ut est, "nouissime locutus est nobis in Filio": nonnumquam simul utrumque, ut est, "Hoc sentite in uobis, quod et in Christo Iesu: qui, cum in forma Dei esset, non rapinam arbitratus est esse se aequalem Deo, sed semetipsum exinaniuit, formam serui accipiens": nonnumquam et ad corpus uidentur dicta quae ad deitatem sunt principaliter referenda, ut est, "Filius hominis, qui est in caelo": rursus diuinitati nonnumquam uidentur ascripta quae specialiter referuntur ad carnem, ut est, "si enim cognouissent, numquam Dominum gloriae crucifixissent."

[Delta] In how many ways does Scripture speak of the Son? [Mu] Five: for sometimes his deity alone is signified, and consequently the assumption of the flesh is understood, as in, "the only-begotten Son, who is in the bosom of the Father"; sometimes, on the other hand, only the man is taken up by him, and deity is implied consequently, as in, "He has at last spoken to us in a Son"; sometimes both together at once, as in, "Have this mind in you, which was also in Christ Jesus: who, though he was in the form of God, did not regard equality with God as something to be grasped, but emptied himself, taking the form of a servant"; sometimes words that are principally to be referred to deity are nevertheless spoken of the body, as in, "the Son of man, who is in heaven"; again, things that seem to be ascribed to divinity are at times specially referred to the flesh, as in, "for if they had known, they would never have crucified the Lord of glory."

2. [Delta] Quare his quinque modis loquitur scriptura de Filio? [Mu] Distincte quidem ideo secundum naturas loquitur, ut inconfusas earum proprietates ostendat: communiter ideo, ut asserat unitatem; alternat uero humana diuinis et diuina humanis, ut utrumque unius Personae indiuisumque monstretur.

2. [Delta] Why does Scripture speak of the Son in these five ways? [Mu] Distinctly, indeed, therefore it speaks according to the natures, so as to show their unconfused properties: commonly, therefore, so as to assert unity; it alternates however the human with the divine and the divine with the human, so as to show both as of one Person and indivisible.

3. [Delta] Quot modis solet Filii significari Persona? [Mu] Duobus; et ipse, principaliter et consequenter: principaliter quidem significatur, cum Christus dicitur absolute; nam cum alii christi uocantur, aliquid adicitur, ut est, "christus Domini" aut "christos meos"; solus autem naturaliter Dei Filius Christus absolute dicitur, unde et hoc solius esse proprium declaratur: consequenter uero intellegitur Persona Filii et ex illis tribus quibus et Pater et ex ipso Patris uocabulo et ex Spiritus Sancti, quia et Spiritus dicitur Patris et Filii.

3. [Delta] In how many ways is the Person of the Son usually signified? [Mu] In two; and itself, principally and consequently: principally indeed it is signified when Christ is said absolutely; for when others are called christs something is added, as, "Christ of the Lord" or "my christs"; but Christ alone is naturally called the Son of God absolutely, whence this is declared to be proper to him alone: consequently, however, the Person of the Son is also understood from those three by which the Father is (understood), and from the very appellation of Father, and from the Holy Spirit, because Spirit is said of the Father and of the Son.

17. Quot modis Persona Spiritus Sancti significatur?

17. In how many ways is the Person of the Holy Spirit signified?

[Delta] Quot modis significatur Persona Spiritus Sancti? [Mu] Principaliter uno, ut legitur, "Ite, baptizate omnes gentes in nomine Patris et Filii et Spiritus Sancti," et iterum, "templum enim estis Spiritus Sancti": consequenter uero, et ex gratia quam ipse largitur, quae et ipsa similiter Spiritus Sanctus dicitur, ut est, "Spiritus Sanctus superueniet in te" et "Accipite Spiritum Sanctum": (1b) similiter et ex his quibus diuina significatur essentia, uel operatio uel ad creaturas collatio, sicut et de Filio diximus; sed et Patris Filiique Persona Spiritum Sanctum significat consequenter, quia quidquid horum dicamus etiam Personam Spiritus Sancti aut cooperatricem aut consubstantialem intellegimus consequenter.

[Delta] In how many ways is the Person of the Holy Spirit signified? [Mu] Principally in one way, as it is written, "Go, baptize all nations in the name of the Father and of the Son and of the Holy Spirit," and again, "for you are a temple of the Holy Spirit": consequently also, from the grace which he himself bestows, which itself likewise is called the Holy Spirit, as in "the Holy Spirit will come upon you" and "Receive the Holy Spirit": (1b) similarly from those things by which the divine is signified — essence, or operation, or relation to creatures — as we said also of the Son; but the Person of the Father and of the Son signifies the Holy Spirit consequently, because whatever of these things we say we thereby understand the Person of the Holy Spirit to be either cooperating or consubstantial accordingly.

18. Quid habent commune uel proprium Personae Trinitatis?

18. What is common or proper to the Persons of the Trinity?

[Delta] Quid habent proprium Personae singulae Trinitatis? [Mu] Quod Pater numquam dicitur Filius nec coniunctis sermonibus Spiritus Sanctus, licet diuise et spiritus dici possit et sanctus, nec Filius Pater proprie dici potest aut coniunctiue Spiritus Sanctus, nec rursus Sancto Spiritui Patris aut Filii nomen ascribitur.

[Delta] What is proper to each Person of the Trinity? [Mu] That the Father is never called the Son nor the Holy Spirit in joined sayings, although divine and spirit and holy may be said, nor can the Son properly be called the Father or jointly the Holy Spirit, nor again is the name of Father or Son ascribed to the Holy Spirit.

2. [Delta] Quae sunt his Personis communia? [Mu] Omnia quae ad significationem aut essentiae aut operationis aut ad creaturas collationis pertinere noscuntur, unde et constat Trinitatem unius esse substantiae [Patris et Filii et Spiritus Sancti uocabulis].

2. [Delta] What are common to these Persons? [Mu] All things which are known to pertain to signification or to essence or to operation or to the relation toward creatures, whence it is also established that the Trinity is of one substance [by the names Father and Son and Holy Spirit].

3. [Delta] Quid in his Personis significatur? [Mu] Non quid sint, sed quod sunt; nam quid sint, ut supra de Deo diximus, sermo non potest explicare.

3. [Delta] What is signified in these Persons? [Mu] Not what they are, but that they are; for what they are, as above we said concerning God, speech cannot explain.

19. Per quot modos diuinitatis efficacia significatur?

19. By how many modes is the efficacy of divinity signified?

[Delta] Per quot species diuinitatis efficientia, siue operatio, designatur, quam Graeci energian nuncupant? [Mu] Quattuor: aut creatione aut prouidentia circa creaturas aut futurorum circa eas praeparatione aut praeparatorum exitu uel euentu.

[Delta] By how many species is the efficacy, or operation, of divinity designated, which the Greeks call energian? [Mu] Four: either by creation, or by providence concerning creatures, or by the preparation of future things with respect to them, or by the outcome or event of the prepared things.

2. [Delta] Da ad operationem pertinentia. [Mu] Vt cum dicitur bonus ex eo maxime quod quae non erant esse fecit ac facit, et sapiens eo quod tam mirabiliter ab eo omnia cernimus ordinata, et fortis eo quod potuit quae tam bene et sapienter uoluit adimplere. [Delta] In Deo haec essentia sunt an uoluntate?

2. [Delta] Give those things pertaining to operation. [Mu] For when it is said that he is good, it is chiefly because he made and makes to be things which were not; and wise, because we behold all things ordered so marvelously by him; and strong, because he was able to accomplish what he so well and wisely willed. [Delta] In God are these (things) essence or will?

[Mu] Deus simplex est, nec est in eo essentia aliud quam uoluntas; unde et omnia nomina operationis eius; licet inter se definitionibus differant, apud ipsum tamen nulla differentia, uel diuersitas, inuenitur. (2b) Itaque et essentia, uel natura, facit, quia nihil ei accidens est; et tamen etiam uoluntate, quia nihil necessitate efficit aut coactus. Non enim, sicut ignis naturae necessitate urit, aut apes naturali necessitate fabricant ceras uel telas araneae, ita etiam Deus operatur; sed Deus ideo natura, uel essentia, facere dicitur--ne uoluntas in eo quasi aliud aliquid demonstretur--et ideo uoluntate, quia nihil operari compellitur, sed essentialiter uult et uoluntate subsistit.

[Mu] God is simple, and in him there is no essence other than will; whence all the names of his operation, although among themselves they differ in definitions, yet with him no difference or diversity is found. (2b) Therefore both essence, or nature, acts, because nothing is accidental to him; and yet also by will, because he effects nothing by necessity or constraint. For not, as fire by the necessity of its nature burns, or bees by natural necessity make wax or spiders weave webs, does God operate; but God is therefore said to make by nature, or essence—lest will be shown in him as something other—and therefore by will, because he is compelled to do nothing, but wills essentially and subsists by will.

3. [Delta] Da specialiter ad creationem pertinentia. [Mu] Vt cum dicitur factor, artifex, creator et similia, quamuis dicatur et facere pro disponere, ut est, "fecit salutem in medio terrae," sed tunc secundum speciem prouidentiae dicitur. [Delta] Da quae ad prouidentiam specialiter pertinent.

3. [Delta] Give what specially pertains to creation. [Mu] As when it is said factor, artifex, creator and similar, although it is said to make for to dispose, as in "he made salvation in the midst of the earth," yet then it is said according to the species of providence. [Delta] Give what pertains specially to providence.

[Mu] Vt cum dicitur adiutor, praescius, omnipotens et similia. [Delta] Da ad praeparationem pertinentia futurorum. [Mu] Vt cum dicitur uia et spes et refugium et similia.

[Mu] That, as when it is said helper (adiutor), foreknowing (praescius), almighty (omnipotens) and the like. [Delta] Give those things pertaining to the preparation of future things. [Mu] That, as when it is said way (via) and hope (spes) and refuge (refugium) and the like.

[Delta] Da ad euentum praeparatorum pertinentia. [Mu] Vt cum dicitur exsultatio, gaudium et cetera similia. Omnia autem ad operationem pertinentia non in nominibus tantum, sed etiam in uerbis uel reuelationibus similibus agnoscuntur.

[Delta] Give those things pertaining to the outcome of preparations. [Mu] As when one says exultation, joy, and other similar things. All things, however, pertaining to operation are recognised not only in nouns, but also in verbs or similar revelations.

4. [Delta] His tantum modis diuina operatio declaratur? [Mu] Est alius figuratus modus, cum ex humanis operatio diuina signatur. [Delta] Quot modis fit?

4. [Delta] Are the divine operations declared by these modes alone? [Mu] There is another figurative mode, when the divine operation is signified from human things. [Delta] In how many ways is it done?

[Mu] Duobus: cum aut quae ad animum nostrum pertinent figuraliter dicuntur in Deo, ut est furor et ira et anima et paenitentia, aut ea quae ad corpus uel per corpus tractantur, ut est pedes, manus, digiti. Aliquando enim et humanae operationes transferuntur ad Deum, ut cum dicitur, "Apprehende arma et scutum." Omnia tamen haec praedictis quattuor speciebus operationis pro sententiarum qualitate iungenda sunt.

[Mu] In two ways: when either those things that pertain to our mind are spoken of figuratively in God, as fury and anger and soul and repentance, or those things which pertain to the body or are dealt with through the body, as foot, hand, fingers. For sometimes even human actions are transferred to God, as when it is said, "Take up arms and shield." Nevertheless all these things must be joined to the four aforesaid species of operation according to the quality of the meanings.

20. Quot modis ex collatione ad creaturas Deus significatur?

20. In how many ways is God signified by comparison to creatures?

[Delta] Quot modis ex collatione ad creaturas Deus significatur? [Mu] Duobus: confessione et negatione. Confessione quidem, cum ea dicuntur de Deo quae iuxta eundem modum nulli creaturae conueniunt, ut est simplex et uetustus dierum et ante omnia spiritus, id est incircumscriptus, et primus et nouissimus et similia.

[Delta] In how many ways from comparison to creatures is God signified? [Mu] In two: by confession and negation. By confession indeed, when those things are said of God which in the same manner pertain to no creature, as simple and Ancient of Days and before all a Spirit, that is, uncircumscribed, and First and Last and the like.

Haec enim omnia ideo de Deo dicuntur, quia nulli creaturae eius collatione conueniunt. Per negationem autem collatio fit, cum praepositione priuatiua ea in Deo negantur quae in creatura sunt, ut est ingenitus, incorporeus, increatus, immortalis, incorruptibilis, impassibilis et similia.

For all these things are said of God for this reason, because by comparison they do not pertain to any creature. By negation, however, the comparison is effected, when by a privative preposition those things are denied of God which are in a creature, as: ingenitus (unbegotten), incorporeus (incorporeal), increatus (uncreated), immortalis (immortal), incorruptibilis (incorruptible), impassibilis (impassible), and similar.

2. [Delta] Quid ergo? haec uerba numquam de creatura dicuntur? [Mu] Dicuntur quidem, sed non secundum eandem rationem.

2. [Delta] What then? Are these words never said of a creature? [Mu] They are indeed said, but not according to the same reason.

Nam cum homo dicitur simplex, non quia compositus non est (solius enim Dei est esse essentiam simplicem), sed simplex homo dicitur, quia non habet doli duplicitatem. Sic et cum dicitur aliquid inuisibile, non quia a nullo, in quantum est, uideri potest (hoc enim solius Dei est), sed quia aliquos latet; similiter et cetera.

For when man is called simple, not because he is not composite (for it is of God alone to be of a simple essence), but man is called simple because he does not have the duplicity of deceit. Thus also when something is called invisible, not because, insofar as it is, it can be seen by no one (for this too is of God alone), but because it is hidden from some; similarly, and so on.

3. [Delta] Quae sunt collatiua quae de Deo sic dicuntur, ut de creatura dici non possint? [Mu] Quae in eo summa sunt et singularia, ut ingenitus, sempiternus, sine initio et similia.

3. [Delta] What are the collective attributes which are said of God in such a way that they cannot be said of a creature? [Mu] Those which in him are supreme and singular, such as unbegotten, sempiternal, without beginning, and the like.

Liber Secundus.

Book Two.

1. Quid de praesenti saeculo scriptura significat?

1. What does Scripture signify concerning the present age?

[Delta] Quoniam satis dictum est quot modis de Deo scriptura loquatur, nunc requiro quae de praesenti saeculo loquens scriptura significat. [Mu] Quaedam quinque: aut generationem eius, id est creationem, aut gubernationem aut accidentia naturis aut euenientia uoluntatibus aut subsequentia uoluntatis euentu.

[Delta] Since it has been said enough about the ways in which Scripture speaks of God, I now ask what Scripture, speaking of the present age, signifies. [Mu] Five things: either its generation, that is, its creation, or its governance, or accidents of natures, or events arising from wills, or subsequent things following the event of a will.

2. Quot modos et differentias in operatione creaturarum scriptura posuerit.

2. How many modes and differences in the operation of creatures Scripture has set forth.

[Delta] Quot modis generationem saeculi scriptura significat? [Mu] Tribus: aut enim sola Dei uoluntate factum aliquid scribitur, ut est, "In principio fecit Deus caelum et terram" aut uoluntate simul et uoce, siue praeceptiua, ut est, "Fiat lux" et "Fiat firmamentum," siue deliberatiua, ut est, "Faciamus hominem ad imaginem et similitudinem nostram," aut uoluntate, uoce ac definitione, ut est, "Crescite et multiplicamini et replete terram," et iterum, "Germinet terra herbam pabuli ferentem semen secundum genus suum et lignum fructiferum faciens fructum, cuius semen ipsius in eo ad similitudinem in terra" et cetera quae post septimum diem usque in finem saeculi per partes operatur: ex illa enim definitione proueniunt.

[Delta] In how many ways does Scripture signify the generation of the world? [Mu] Three: for either by the sole will of God something is said to be made, as, "In the beginning God made the heaven and the earth," or by will together with voice, either decretive, as, "Let there be light," and, "Let there be a firmament," or deliberative, as, "Let us make man in our image and after our likeness," or by will, voice and definition, as, "Be fruitful and multiply and fill the earth," and again, "Let the earth bring forth grass yielding seed after its kind, and the tree yielding fruit, whose seed is in itself after its kind upon the earth," and so forth which after the seventh day operate in parts until the end of the world: for they proceed from that definition.

2. [Delta] Est in his tribus aliqua differentia? [Mu] Est, quia ea quae sola uoluntate uel etiam uoce sunt facta nouiter facta sunt, quae uero definitione illis iam similia quae facta nouiter dixi-mus: et rursus, illa quidem in sex primis diebus, haec uero, donec saeculum stat.

2. [Delta] Is there in these three any difference? [Mu] There is, because those things which are made by will alone or even by voice are newly made, whereas those by definition are already similar to those which we have called newly made; and again, the former indeed are in the first six days, but the latter, until the age is established.

3. [Delta] Da ordinem per sex dies factarum rerum. [Mu] In ipso quidem principio conditionis facta sunt caelum, terra, angeli, aer et aqua. [Delta] Comproba angelos et aquas et aerem factum.

3. [Delta] Give the order of the things made in the six days. [Mu] In the very beginning of creation indeed were made heaven, earth, angels, air, and water. [Delta] Confirm the angels and the waters and the air as made.

[Mu] Facta quidem ex aliis scripturae locis ostenditur, ut est, "qui facit angelos suos spiritus" et "Laudate eum, omnes angeli eius" et "Aquae quae super caelos sunt laudent nomen Domini, quoniam ipse dixit, et facta sunt." Et aer in scripturis caeli nomine ostenditur, ut est, "uolucres caeli," cum certum sit aues in aere uolare; caelum autem ostendimus factum. Quod uero praecesserint ista ceteras creaturas in angelis et scriptura demonstrat, dum in laudibus et benedictionibus creaturis ceteris praeponuntur, et ratio: oportuit enim ut terrenas caelestis creatura praecederet; de aquis uero ipsa scriptura dicit quod "spiritus Dei ferebatur super aquas."

[Mu] The fact that they were made is shown from other places of Scripture, as, "who maketh his angels spirits," and "Praise him, all his angels," and "Let the waters that are above the heavens praise the name of the Lord, for he said it, and it was done." And air in the Scriptures is indicated by the name caelum, as in "the birds of the heavens," since it is certain that birds fly in the air; but we show that the heaven was made. That these things preceded the other creatures the Scripture also demonstrates, when they are set before other creatures in praises and blessings, and by reason: for it was fitting that the heavenly creature should precede the earthly; concerning the waters indeed Scripture itself says that "the Spirit of God moved upon the waters."

4. [Delta] Sequere ordinem generationis. [Mu] In principio die prima lux facta est, secunda uero die firmamentum, tertia mare et terrae nascentia, quarta luminaria caeli, quinta natantia et uolatilia, sexta reliqua animalia et homo.

4. [Delta] Follow the order of generation. [Mu] In the beginning on the first day light was made, on the second day the firmament, on the third the sea and the nascent things of the earth, on the fourth the lights of the sky, on the fifth the swimming and flying creatures, on the sixth the remaining animals and man.

5. [Delta] Quae est in ipsarum creaturarum operatione distantia? [Mu] Quod quaedam ex nihilo facta sunt, ut caelum, terra et cetera quae usque ad completum primum diem diximus facta, quaedam uero ex iam factis primo die. [Delta] Da horum probationes.

5. [Delta] What is the distinction in the operation of the creatures themselves? [Mu] That some were made from nothing, as the heaven, the earth and the rest which we said were made up to the completion of the first day, while others were made from things already made on the first day. [Delta] Give proofs of these.

[Mu] Quia quotiens scriptura ex aliquo factas res cupit ostendere, aut palam significat, ut est, "Producat terra" et "Producant aquae" et similia: aut certe ex subtili significatione uerborum, ut cum dicit, "Fiat firmamentum," utique significat fuisse aliquid fluidum ac liquidum, id est aquas, quae ut solidatae ostenderentur, 'firmamentum' uocatum est quod fiebat. (5b) Et rursus, 'luminaria' deriuatiue appellauit quae quarto die facta sunt, ut ex lumine primo die operato facta monstraret. In his autem quae primo die facta sunt, neque aperte neque subtili uerbo factum aliquid declaratur ex altero.

[Mu] Because whenever Scripture wishes to show that things are made from something, or plainly signifies it, as in "Let the earth bring forth" and "Let the waters bring forth" and the like; or certainly from a subtle signification of the words, as when it says, "Let there be a firmament," it plainly signifies that there was something fluid and liquid, that is, waters, which, in order to be shown as solidified, was called 'firmament' when it was made. (5b) And again, he called 'luminaria' derivatively those things made on the fourth day, so as to show them as made from the light wrought on the first day. But in those things which were made on the first day, neither by an open nor by a subtle word is it declared that anything was made from another.

[Delta] Nihil ergo post primum diem ostenditur ex non existentibus factum? [Mu] Sola hominis anima, in quo et hoc attendendum est, quia cum alia aut ex nihilo aut ex iam factis facta sint, solus homo ex utroque componitur.

[Delta] Therefore is nothing after the first day shown to have been made from non-existent things? [Mu] Only the soul of man, in which this also must be attended to, for whereas other things were made either from nothing or from things already made, man alone is composed from both.

6. [Delta] Quas alias differentias creaturis ascribimus? [Mu] Quod ea quae primis sex diebus facta sunt non naturaliter neque ex similitudine prouenerunt: reliqua uero, quae fiunt naturaliter, ex diuina definitione nascuntur, exceptis scilicet miraculis.

6. [Delta] What other differences do we ascribe to creatures? [Mu] That those things which were made in the first six days did not arise naturally nor from resemblance: the remaining things, however, which are made naturally, are born from divine definition, except, of course, miracles.

7. [Delta] Da tertiam differentiam. [Mu] Quod creaturarum aliquae, id est rationales, propter se ipsas factae sunt, ut angeli et homines: reliquae uero non propter se sed propter praedictos angelos aut homines factae noscuntur. Homo uero principaliter secundum animam propter se intellegendus est factus; nam secundum corpus, consequenter.

7. [Delta] Give a third difference. [Mu] That some of the creatures, that is, the rational ones, were made for themselves, as angels and men: the remainder, however, are known to have been made not for themselves but for the aforesaid angels or men. Man, however, is to be understood principally as made for himself according to the soul; for according to the body, secondarily.

[Delta] Quid autem? praeter homines et angelos aliae creaturae se ipsis inuicem non egebant? [Mu] Egebant quidem non ad utilitatem, sed ad ornatum: utiles enim non sibi sed angelis uel hominibus sunt, pro quibus etiam factae noscuntur.

[Delta] But what? Apart from men and angels did other creatures not need one another for themselves? [Mu] They did indeed need (one another), not for utility but for ornament: for they are useful not to themselves but to angels or to men, for whom they are also known to have been made.

(7b) Ornatum uero etiam inuicem praestant: quippe et caelum inornatum sine caelestibus luminaribus fuit, et luminaria ipsa, ne superflua facta essent, uidentium oculis indigebant: et mare inornatum, donec aut locum suum reciperet aut animalibus impleretur: et terra incomposita praeter habitantium uel nascentium usum, et irrationabilia animalia sine hominis regimine inepta, et herbae absente animalium usu superfluae. Ita omnia eguerunt inuicem uel his quae per sex dies facta sunt uel his quae cotidie fiunt; sed ut iam diximus, aliud est esse incompositum, aliud utile: incompositum enim aliquid per se utile alteri declaratur. (7c) [Delta] In ornamento ipso aliqua est differentia?

(7b) Ornament furthermore they bestow upon one another: for the sky was unadorned without the celestial luminaries, and the luminaries themselves, lest they be made superfluous, were needed by the eyes of beholders; and the sea was unadorned until it either received its place or was filled with animals; and the earth was uncomposed except for the use of those dwelling or being born, and irrational animals inept without the rule of man, and herbs superfluous in the absence of the use of animals. Thus all things lacked one another either for those things made in six days or for those things which are made daily; but as we have already said, one thing is to be uncomposed, another useful: for something uncomposed is by itself shown to be useful to another. (7c) [Delta] Is there any difference in the ornament itself?

[Mu] Est; nam aliqua in sex diebus ornata sunt, ut caelum luminaribus et terra herbis et piscibus mare: quaedam donec mundus uiuit ornantur, ut mare nauigiis et terra aedificiis et ceteris quae humano construuntur ingenio, et homo ipse scientia: quaedam uero decorem suum in futuro recipient, ut corpus incorruptionem et mortalia immortalitatem et caeleste regnum habitationem sanctorum. Notandum autem in ornamentis quod eorum quae uel ingenio uel artibus fiunt in hominibus causa est, relinquorum uero in Deo.

[Mu] There is; for some were adorned in the six days, as the heaven with luminaries and the earth with herbs and the sea with fishes: some are adorned while the world lives, as the sea with ships and the earth with buildings and other things which are constructed by human ingenuity, and man himself by knowledge: others indeed will receive their own ornament in the future, as the body incorruption and mortals immortality and the heavenly kingdom the habitation of the saints. It must be noted, however, concerning the ornaments, that of those things which are made either by ingenuity or by arts the cause is in men, whereas of the remaining ones it is in God.

8. [Delta] Da quartam differentiam. [Mu] Quod quaedam simul et uelut subito creatae emerserunt, ut ea quae primis diebus diximus facta, id est herbae, luminaria, natantia et uolatilia, necnon terrena animalia et quadrupedia: quaedam uero non simul, sed uelut cum quadam mora, ut mare, terra, homo: et ipse enim paulatim factus scribitur, sicut et cetera.

8. [Delta] Give the fourth difference. [Mu] That some things emerged together and as it were suddenly, as those which we said were made on the first days, that is herbs, luminaries, swimming and winged creatures, and likewise terrestrial animals and quadrupeds: but some, on the other hand, not together, but as if with a certain delay, as the sea, the earth, and man; for he himself is written to have been made gradually, as also the rest.

9. [Delta] Da quintam creaturarum differentiam. [Mu] Quod quaedam earum ratione ceteris praesunt, ut rationalia: quaedam uero usui habentur, ut caelestia luminaria: quaedam naturae necessitate obsequuntur, ut aues et quadrupedes et similia.

9. [Delta] Give the fifth difference of the creatures. [Mu] That some of them by reason are above the others, as the rationals: others however are held for use, as the celestial luminaries: others obey the necessity of nature, as birds and quadrupeds and the like.

10. [Delta] Da sextam differentiam. [Mu] Quod ea quae ceteris praesunt, id est rationalia, uoluntate ac ratione mouentur, quae uero usu aut necessitate obsequuntur natura mouentur. [Delta] Ea quae ex aliquo facta sunt quot materias habuerunt?

10. [Delta] Give the sixth difference. [Mu] That those which preside over the others, that is the rational beings, are moved by will and reason, whereas those which obey from use or necessity are moved by nature. [Delta] Those which were made from something, how many materials did they have?

[Mu] Sex: terram, aquas, aerem, ignem, lumen, costam. [Delta] Da in singulis origines suas. [Mu] Ex terra uirentia, plantaria et animalia: ex aquis firmamentum, mare, natantia ac uolatilia; simul autem ex terra, aqua, igne et aere omnia quae per successiones renouantur, ex lumine luminaria; ex costa Eua.

[Mu] Six: earth, waters, air, fire, light, rib. [Delta] Give in each their origins. [Mu] From the earth, green things, plant-life and animals: from the waters, the firmament, the sea, swimming things and volant creatures; moreover at once from earth, water, fire and air all things which are renewed in succession; from light, the luminaries; from the rib, Eve.

[Delta] Ignis quomodo probatur factus aut unde uel quando? (10b) [Mu] Factum quidem et ex generali scriptura possumus approbare, cum dicitur de Deo, "qui fecit caelum et terram, mare et omnia quae in eis sunt," quia utique etiam ignis in eis est, et ex speciali professione, "Laudate Dominum de terra, dracones et omnes abyssi, ignis, grando, nix, glacies, spiritus procellarum," de quibus ante dixerat, "quoniam ipse dixit, et facta sunt"; et rursus, "Benedicite, omnia opera Domini, Dominum" et subiunxit, "Benedicite, ignis et aestus, Dominum": utrum uero ignis ex nihilo sicut et alia factus sit an ex aliquo dubitatur. Plures enim uolunt caelestium luminarium esse particulam: quippe etiam nunc frequenter uidimus homines certo modo ignem ex solis radiis mutuari; quod si ita est, primo die factus est; sed sapientius hoc scriptura lumen quam ignem uocauit, ut ex meliore usu nomen acciperet.

[Delta] How is fire proved to be made, or from where or when? (10b) [Mu] That it was made we can indeed approve from general Scripture, where it is said of God, "who made heaven and earth, the sea and all that is in them," since certainly fire too is in them; and from the more particular declaration, "Praise the Lord from the earth, you dragons and all abysses, fire, hail, snow, ice, winds of storm," of which he had said before, "for he spoke, and they were made"; and again, "Bless, all you works of the Lord, the Lord" and he adds, "Bless fire and heat, the Lord": whether fire was made out of nothing like the others or out of something is doubted. For many want it to be a particle of the heavenly luminaries: indeed even now we have often seen men in a certain way borrow fire from the rays of the sun; which, if it is so, was made on the first day; but more wisely Scripture called that light rather than fire, so that it might receive the name from a better use.

11. [Delta] Da septimam creaturarum differentiam. [Mu] Quod omnia quae ex aliquo facta sunt, uel ex quibus aliqua facta sunt, corporea sunt; incorporea autem neque ipsa ex aliquo neque ex ipsis facta sunt aliqua. Haec uero incorporea accipienda sunt non sicut Deus incorporeus dicitur; eius enim comparatione nihil incorporeum est, sicut nec immortale nec inuisibile.

11. [Delta] Give the seventh distinction of creatures. [Mu] That all things which are made from something, or from which some things are made, are corporeal; incorporeal things, however, are neither made from anything nor from corporeal things. These incorporeal things are nevertheless to be received not in the way that God is called incorporeal; for in comparison with him nothing is incorporeal, just as nothing is immortal or invisible.

Alius enim modus est quo haec uerba soli diuinitati conueniunt, alius quo de creaturis loquitur, sicut animabus uel angelis.

For one mode is that by which these words pertain to the one Divinity alone, another by which they speak of creatures, such as souls or angels.

12. [Delta] Quomodo sex diebus Deus dicitur operatus esse et septimo die requieuisse, si nec faciens aliquid laborat, ut necessaria ei requies credatur, nec aliquando cessat, Domino in euangelio dicente, "Pater meus usque modo operatur, et ego operor." [Mu] Septima die requieuisse dicitur Deus non a creando, quippe cum cotidie ex eius dispensatione ac prouidentia omnis creatura renouetur aut constet, sed hoc significatum est, quod post illos sex dies nullam mundo incognitam substantialem speciem aut naturam nouam inexpertamque creauerit. [Delta] Quomodo Deus mundum fecerit possumus quaerere? [Mu] Hoc temerarie magis quam caute requiritur.

12. [Delta] How is God said to have worked in six days and to have rested on the seventh day, if in working he does not labor so that necessary rest should be ascribed to him, nor does he ever cease, the Lord saying in the Gospel, "My Father works until now, and I work." [Mu] God is said to have rested on the seventh day not from creating, since every creature is renewed or sustained daily by his dispensation and providence, but this is signified: that after those six days he created no substantial species or new and untried nature unknown to the world. [Delta] How we may inquire by what manner God made the world? [Mu] This is demanded more rashly than cautiously.

Nullius enim diuinae creaturae modum homini licet agnoscere; nam si sciret quis quomodo ex nihilo aliqua facta sunt, Creatori utique scientia ac potentia par fuisset.

For it is not permitted to man to recognize the mode of any divine creature; for if anyone knew how certain things were made out of nothing, his knowledge and power would surely have been equal to the Creator.

3. De his quae ad gubernationem mundi pertinent.

3. On those things which pertain to the governance of the world.

[Delta] Quoniam de creatione mundi tractatum est competenter, restat ut quaeramus: gubernatio eius quot modis significatur? [Mu] Duobus: aut enim generalis est aut specialis.

[Delta] Since the creation of the world has been treated competently, it remains for us to ask: in how many modes is its governance signified? [Mu] In two: for it is either general or special.

2. [Delta] Quae est generalis? [Mu] Per quam ea quae facta sunt secundum modum quo facta sunt permanent; quod significatur cum dictum est, "Vidit Deus quia bonum" et quia "bona ualde" et "benedixit ea"; quod et beatus Dauid ostendit dicens, "ipse dixit, et facta sunt; ipse mandauit, et creata sunt. Statuit ea in aeternum et in saeculum saeculi; praeceptum posuit, et non praeteribit."

2. [Delta] What is the general? [Mu] By which those things that were made remain according to the manner in which they were made; which is signified when it was said, "Vidit Deus quia bonum" and "bona valde" and "benedixit ea"; which the blessed David also shows, saying, "ipse dixit, et facta sunt; ipse mandavit, et creata sunt. Statuit ea in aeternum et in saeculum saeculi; praeceptum posuit, et non praeteribit."

3. [Delta] Quae est gubernatio specialis? [Mu] Per quam singula et maxime rationabilia gubernantur a Deo, sicut praeceptum est in paradiso de ligno. Sicut enim omnes creaturas diuina continet uirtus, ut maneant, ita etiam rationales diuersis occasionibus erudit, ut proficiant.

3. [Delta] What is special governance? [Mu] By which individual and especially rational beings are governed by God, as the precept was in Paradise concerning the tree. For just as divine power holds all creatures so that they remain, so likewise it instructs rationals on diverse occasions, that they may progress.

4. Quot modis fit generalis gubernatio?

4. In how many ways is general governance carried out?

[Delta] Generalis gubernatio in quot species diuiditur? [Mu] In duas: aut enim successione constat aut statu. Successione, ut homines uel iumenta ceteraque quae morte uel corruptione pereuntia renascentium similitudine renouantur; statu autem, ut ea quae his passionibus non subiacentia mundanis motibus obsequuntur, ut caelum, sol, stellae uel cetera.

[Delta] Into how many kinds is general governance divided? [Mu] Into two: for it consists either by succession or by state. By succession, as men or beasts of burden and other things that perish by death or corruption are renewed in the likeness of those reborn; by state, as those things not subject to these passions obey mundane motions, as the heaven, the sun, the stars, or the rest.

2. [Delta] Quae in eis alia differentia est? [Mu] Quod ea quae renouatione saluantur indigent etiam quibusdam remediis, alimentis et pluuiis, nonnumquam et ministeriis angelorum ceterisque similibus. Ea uero quae non per successionem subsistunt, sine aliqua tali mediatione diuinitus gubernantur.

2. [Delta] What other difference is there in them? [Mu] That those things which are saved by renewal also stand in need of certain remedies, aliments and rains, and sometimes even of the ministrations of angels and other similar means. But those things which do not subsist by succession are governed divinely without any such mediation.

Vtrum uero et in ipsis per angelorum ministerium aliquid agatur secreta et difficilis quaestio est.

Whether, moreover, even in the very things themselves anything is wrought by the ministry of angels is a secret and difficult question.

5. Quot modis fiat gubernatio specialis.

5. In how many ways is special governance effected.

[Delta] Specialis gubernatio quot modis fit? [Mu] Tribus: aut enim a Deo fit pro angelis et hominibus aut ab angelis propter se ipsos et homines aut ab hominibus propter se. [Delta] A Deo pro angelis et hominibus quomodo fit? [Mu] Per legis lationem.

6. De legis latione et differentiis eius.

6. On the legislation and its distinctions.

[Delta] Legis latio in quot partes diuiditur? [Mu] In duas: in naturalem discretionem et in legem extrinsecus positam. [Delta] Proba naturalem discretionem legem dici.

[Delta] Into how many parts is the making of law divided? [Mu] Into two: into natural discretion and into law placed externally. [Delta] Prove that natural discretion is called law.

[Mu] Dicit apostolus quia "gentes, quae legem non habent, naturaliter quae legis sunt faciunt; hi legem non habentes ipsi sibi sunt lex." Secundum hanc et Cain reus erat fratris occisi. [Delta] Extrinsecus constituta lex in quot partes diuiditur? [Mu] In duas: in opera, id est actuum retributionem, et uerba.

[Mu] The apostle says that "the nations, who do not have the law, by nature do the things of the law; these who have no law are to themselves a law." According to this, even Cain was guilty of the murder of his brother. [Delta] Into how many parts is the law established externally divided? [Mu] Into two: into works, that is, the retribution of acts, and words.

7. De lege per opera.

7. On the law by works.

[Delta] In opere per quot modos? [Mu] Per quattuor: aut per generalem praesentem retributionem, ut est fructuum aerumque prouentus: aut per specialem praesentem retributionem, ut est Abraham in peregrinis ditatus uel Noe saluatus in diluuio: aut per generalem uisibilem poenam, ut est fames generalis seu siccitas: aut per specialem, ut Cain uel Saul poena. Haec enim omnia ad modum legis angelos atque homines erudiunt; quippe et angelos diaboli ruina perterruit atque firmauit, licet credendum sit alio modo angelos, alio homines erudiri.

[Delta] In work, in how many modes? [Mu] In four: either by general present retribution, as the produce of fruits and of the air; or by special present retribution, as Abraham enriched among strangers or Noah saved in the flood; or by a general visible punishment, as a general famine or drought; or by a special one, as the punishment of Cain or of Saul. For all these things, in the manner of a law, instruct angels and men; for indeed the ruin of the devil both terrified and confirmed even the angels, although it must be believed that angels are taught one way, men another.

[Delta] Quae est totius legis lationis intentio? [Mu] In discretione boni ac mali, quae uel in doctrina, id est in fide, uel in actibus agnoscuntur.

[Delta] What is the intention of the legislation of the whole law? [Mu] In the discernment of good and evil, which are recognized either in doctrine, that is in faith, or in acts.

2. [Delta] Quare poenas et praemia praesentia diximus legem esse? [Mu] Quia ipsa sunt quae ad uicem legis erudiunt: nam futura et aeterna nec patientibus nec uidentibus proderunt, ubi iam paenitentiae non erit tempus. [Delta] Haec gubernatio per quos ministros in scripturis legitur facta?

2. [Delta] Why did we call present punishments and rewards the law? [Mu] Because they themselves are those things which in turn instruct the law: for future and eternal things will profit neither the sufferers nor the spectators, when there will no longer be time for penance. [Delta] By what ministers is this governance said in the Scriptures to be effected?

[Mu] Nonnumquam Deus per se ipsum, ut Adae praecepit ne tangeret lignum, nonnumquam per angelos, testante apostolo quia "si per angelos locutus sermo factus est firmus"; et rursus, primitiua Aegypti manu angeli dicuntur extincta: aut per homines, sicut per prophetas: aut per bestias, sicut per serpentes in eremo atque similia: et per haec enim, uelut quandam substantialem ac materialem legem, a malis prohibet propter quae ingeruntur, et ad bona quorum retributionem hortatur impellit.

[Mu] Sometimes God by Himself — as He commanded Adam not to touch the tree — sometimes by angels, the apostle attesting, because "if by angels a word was spoken it was firm"; and again, the earliest Egyptian things are said to have been extinguished by the hand of an angel: or by men, as by prophets: or by beasts, as by serpents in the desert and the like: and by these indeed, as by a kind of substantial and material law, He forbids the evils by which offenses are committed, and urges and drives toward the goods whose recompense He encourages.

8. De lege per uerba.

8. On the law through words.

[Delta] Lex in uerbis constituta in quot partes diuiditur? [Mu] In duas: aut enim immutabile aliquid praecipit aut temporale. [Delta] Quot sunt immutabilium genera?

[Delta] Into how many parts is the law constituted in words divided? [Mu] Into two: for it either prescribes something immutable or something temporal. [Delta] How many genera of immutables are there?

[Mu] Duo: dilectio Dei et dilectio proximi. [Delta] Temporalia praecepta in quot partes diuiduntur? [Mu] In duas: aut enim diu seruata sunt, ut circumcisio, aut paruo tempore, ut mannae perceptio.

[Mu] Two: the love of God and the love of neighbor. [Delta] Into how many parts are temporal precepts divided? [Mu] Into two: for some are long-preserved, as circumcision, others for a short time, as the reception of manna.

2. [Delta] Quae alia est legum differentia? [Mu] Quod aut aliquid praecipiunt, ut, "Honora patrem tuum," aut aliquid uetant, ut, "Non occides; non moechaberis."

2. [Delta] What other difference of the laws is there? [Mu] That they either command something, as, "Honor your father," or forbid something, as, "You shall not kill; you shall not commit adultery."

3. [Delta] Da tertiam differentiam. [Mu] Quod alia sunt per se utilia, alia propter illa necessaria. [Delta] Quae sunt per se utilia?

3. [Delta] Give the third difference. [Mu] That some things are useful per se, others necessary on account of those. [Delta] Which are useful per se?

[Mu] Dei proximique dilectio. [Delta] Quae sunt propter alia necessaria? [Mu] Vt, "Non occides": homicidio enim dilectio fratris expellitur, et obseruatio sabbati: in eius enim obseruationem commemoratio est quietis Dei ab operatione creaturarum, in qua celebritate Dei ut conditoris dilectio signabatur.

[Mu] Love of God and neighbor. [Delta] What things are necessary because of other things? [Mu] As, "Thou shalt not kill": for by homicide the love of a brother is driven out, and the observance of the Sabbath: for in its observance there is a commemoration of God’s rest from the operation of creatures, in which the celebration of God as Creator was signified as love.

4. [Delta] Da quartam differentiam. [Mu] Quod quaedam praecepta uelut corporalia erant, ut de animalibus mundis et immundis ac lepra et similibus: quaedam spiritalia, ut, "Ne oderis fratrum tuum in corde tuo."

4. [Delta] Give the fourth distinction. [Mu] Because some precepts were, as it were, bodily, concerning clean and unclean animals and leprosy and the like: some spiritual, as, "Do not hate your brothers in your heart."

5. [Delta] Da quintam differentiam. [Mu] Quod quaedam sunt ueteris testamenti specialiter praecepta, ut de iubeleo: quaedam specialiter noui, ut, "Sic orabitis: Pater noster, qui es in caelis": quaedam utriusque communia, ut, "Diliges Dominum Deum tuum."

5. [Delta] Give the fifth difference. [Mu] That some are commandments specially of the Old Testament, as concerning the jubilee: some specially of the New, as, "Thus shall you pray: Pater noster, qui es in caelis": some common to both, as, "Diliges Dominum Deum tuum."

6. [Delta] Da sextam differentiam. [Mu] Quod aliqua praecepta sicut sonant intelleguntur, ut est, "Non moechaberis"; aliqua autem non ut sonant, sicut est, "Cum feceris eleemosynam, nesciat sinistra tua quid faciat dextera tua."

6. [Delta] Give the sixth distinction. [Mu] That some precepts are understood as they sound, as, "You shall not commit adultery"; but others not as they sound, as, "When you give alms, let not your left hand know what your right hand does."

7. [Delta] Da septimam differentiam. [Mu] Quod aliquorum transgressio praeceptorum poena punitur, ut est, "oculum pro oculo, dentem pro dente": aliquorum poenam non habet, ut, panem sacerdotalem comedere ab eo qui sacerdos non erat: aliorum uero etiam laudabilis transgressio est, ut est, "si reddidi retribuentibus mihi mala": lex enim tunc iubebat malis mala restitui; inuenitur ergo contemptus legis esse laudabilis.

7. [Delta] Give the seventh distinction. [Mu] That the transgression of some precepts is punished with a penalty, as, "an eye for an eye, a tooth for a tooth"; the transgression of some has no punishment, as eating the priestly bread by one who was not a priest; but the transgression of others is even laudable, as, "if I have repaid to those who repaid me evils": for the law then commanded that evils be returned to evils; therefore contempt of the law is found to be laudable.

8. [Delta] Da octauam differentiam. [Mu] Quod aliqua praecepta ad fidem pertinent, aliqua ad mores, quorum subdiuisio admodum prolixa cognoscitur.

8. [Delta] Give the eighth distinction. [Mu] That some precepts pertain to faith, some to morals, the subdivision of which is known to be very extensive.

9. De angelica gubernatione.

9. On angelic governance.

[Delta] Angelorum propter se ipsos et homines gubernatio quomodo fit? [Mu] Palam quidem in scriptura non legitur; tamen cum in ea dicantur esse angelorum gradus et ordines, atque discursus propter humanam uitam, ut pro Tobia et Daniele et aliis, sine dubio significatur quod iniuncta sibi in mundo negotia gubernent, quibus et sibi consulunt, dum oboediunt Creatori, et hominibus, dum eorum dispensationi prospiciunt.

[Delta] How is the governance of angels for themselves and for men effected? [Mu] It is not plainly read in Scripture; nevertheless, since in it angelic degrees and orders are said to exist, and interventions for human life, as in the cases of Tobit and Daniel and others, it is without doubt signified that they govern the affairs imposed on them in the world, by which they provide for themselves while they obey the Creator, and for men while they look to their dispensation.

10. De humana gubernatione per homines.

10. On human governance by humans.

[Delta] Hominum propter se ipsos gubernatio quot modis fit? [Mu] Tribus: aut enim pro republica quis hominum satagit, ut rex, aut pro domo, ut paterfamilias, aut pro se ipso, ut quilibet monachus uel egenus.

[Delta] In how many ways is the governance of men for themselves effected? [Mu] In three: for one labors for the res publica of men, as a king; or for the house, as a paterfamilias; or for himself, as any monk or pauper.

2. [Delta] Nullis aliis creaturis conuenit gubernatio? [Mu] Omnibus quidem conuenit; cunctis enim secundum suam naturam, uelut prudentiam quandam Creator indulsit, sicut legitur, "uolui colligere filios tuos, sicut gallina pullos suos" et similia. Sed neque intentio scripturae est de irrationabilibus subtiliter edocere neque in ea proficientium est desiderium in his quaerendis tempus atterere.

2. [Delta] Is governance fitting for no other creatures? [Mu] It is fitting for all; for to all according to their nature the Creator granted a kind of prudence, as is read, "I would gather your children, as a hen her chicks," and the like. But neither is the intention of Scripture to teach the irrational subtly, nor is there in it any desire of those progressing to wear away time in searching out such matters.

11. De accidentibus naturae.

11. On the accidents of nature.

[Delta] Quoniam de gubernatione mundi satis dictum est, quae sunt naturis accidentia? [Mu] Diuinae quidem naturae nihil accidit: cum enim sit incomprehensibilis et semper eodem modo se habens, non recipit accidentium diuersitatem. [Delta] Quae certe accidunt creaturis?

[Delta] Since enough has been said about the governance of the world, what are the accidents of natures? [Mu] To divine natures indeed nothing befalls: for since it is incomprehensible and always remains in the same way, it does not receive a diversity of accidents. [Delta] Which things, then, certainly happen to creatures?

[Mu] Stare, ut terrae, et secundum scripturam caelo moueri, ut igni et aquis ceterisque nascentibus; deinde tempus, locus, numerus: omnia enim et aliquando coeperunt et alicubi sunt et sunt unum uel plura; item accidunt: generari, corrumpi, sanitas, aegritudo, forma, positio, artium disciplinarumque capacitas; item crescere, nutriri, sentire, uiuere, mori, inter se differre et esse contrarias; insuper ordo, consecutio, cohaerentia, hisque similia atque contraria; nec tamen singulis uniuersa.

[Mu] To stand, as the earth does, and, according to Scripture, the heaven to be moved, as with fire and waters and other nascent things; then time, place, number: for all things both began at some time and are somewhere and are one or many; likewise occur: to be generated, to be corrupted, health, sickness, form, position, capacity for the arts and disciplines; likewise to grow, to be nourished, to feel, to live, to die, to differ among themselves and to be contrary; moreover order, succession, coherence, and things similar and contrary to these; yet not all things in every individual.

12. De accidentibus uoluntati.

12. On the accidents of the will.

[Delta] Quoniam satis dictum est de accidentibus naturarum, dicendum nunc de accidentibus uoluntati. Quid est uoluntas? [Mu] Vis animi inuiolata siue spontanea, secundum quam diuersae atque contrariae cogitationes efficiuntur et opera.

[Delta] Since enough has been said about the accidents of natures, it must now be said about the accidents of the will. What is the will? [Mu] The inviolable or spontaneous vis of the mind, according to which diverse and contrary cogitations are brought about and works are effected.

[Delta] Naturalis est in nobis ista uirtus an spontanea? [Mu] Naturalis est in nobis quaedam boni malique discretio; spontaneus autem motus in his quae iam discreta exsequenda sunt. Ipsum lex quidem erudit; gratia autem praeparat, adiuuat, corroborat et coronat.

[Delta] Is that virtue in us natural or spontaneous? [Mu] There is in us a certain natural discernment of good and evil; the spontaneous movement is in those things already determined to be executed. The law itself indeed instructs; grace however prepares, aids, strengthens, and crowns.

13. De consequentibus euentu uoluntatis.

13. On the consequences following from the event of the will.

[Delta] Quae sunt consequentia uoluntatis? [Mu] Quattuor quaedam: in hac enim uita aut bona bonis et mala malis eueniunt, ut Abrahae prosperitas et Cain poena: aut e contra bona malis et mala bonis, ut diues in euangelio usque ad mortem felix describitur; e contra Lazarus ulceribus atque egestate torquetur: aut certe neque his neque illis utralibet retributio; ut pro Ioseph uendito nulla ultio fratribus irrogatur, nec socer Moysi pro regendo populo consilium dans, licet laudetur a Deo, aliqua mercede fungitur.

[Delta] What are the consequences of will? [Mu] Four certain ones: for in this life either good things happen to the good and evils to the bad, as Abraham’s prosperity and Cain’s punishment; or contrariwise good things to the bad and evils to the good, as the rich man in the Gospel is described happy even unto death, whereas Lazarus is tormented with ulcers and poverty; or certainly neither to these nor to those is any retribution at all; as in the case of Joseph sold, no vengeance is laid upon his brothers, nor is the father‑in‑law of Moses, in giving counsel for governing the people, though praised by God, recompensed with any reward.

2. [Delta] Quas huius diuersitatis dicimus causas? [Mu] Aliquibus hic congrua rependuntur, ne mundus non putetur prouidentia diuina regi, sed casibus, simul ut et bonos bonorum copia consoletur et malos similium poena deterreat: aut uero malis felicitas permittitur, ut boni probentur et discant ea contemnere quae uident indignis secum esse communia; bonis autem aeque accidunt mala: aut utrique generi nulla hic compensationis imago conceditur, ut alibi esse iudicium et plenam pro actibus retributionem possimus cognoscere.

2. [Delta] What causes do we speak of for this diversity? [Mu] To some (people) appropriate compensations are here repaid, lest the world be thought to be ruled not by divine providence but by chances, and at the same time that the good be consoled by an abundance of goods and the wicked deterred by the punishment of their like; or indeed happiness is permitted to the wicked, that the good may be tested and learn to despise those things which they see to be common with the unworthy; and evils likewise befall the good; or to both kinds no image of compensation is granted here, so that we may recognize that judgment exists elsewhere and a full retribution for acts.

3. [Delta] Da quartam modum. [Mu] Cum ii qui neque mali aliquid per se neque boni gesserunt, bona participantur aut mala, ut infantes, aut forsitan neutra, ut sunt abortiui, de quorum et statu et merito et causa subtilis dubiusque tractatus est.

3. [Delta] Give the fourth mode. [Mu] When those who have done neither any evil nor any good, participate in goods or in evils, as infants, or perhaps in neither, as are abortives, concerning whose state and merit and cause a subtle and doubtful treatise has been held.

14. De his quae ad futurum saeculum pertinent.

14. Concerning those things which pertain to the future age.

[Delta] Quoniam omnes regularum partes de praesenti saeculo compleuimus, quae ad futurum credimus pertinere? [Mu] Quattuor quaedam: aut enim acceptio est, siue uocatio, aut figura aut praedictio aut effectus, uel exitus, praedictorum.

[Delta] Since we have completed all the parts of the rules concerning the present age, what do we believe pertain to the future? [Mu] Four things: for either there is acceptance, or vocation, or figure, or prediction, or effect, or outcome of the foregoing.

15. De acceptionibus.

15. Of acceptions.

[Delta] Quam uocamus acceptionem, siue uocationem? [Mu] Eam scilicet qua Deus quosdam homines uel populos specialis gratiae beneficio sibi conciliare dignatur, plusque circa eos quam circa ceteros homines diuinae indulgentiae et quasi familiares fauores ostendit.

[Delta] What do we call acception, or vocation? [Mu] That namely by which God deigns to reconcile certain men or peoples to Himself by the benefit of special grace, and shows toward them more than toward other men the indulgences of the divine and, as it were, familiar favors.

2. [Delta] Quot sunt acceptiones? [Mu] Decem. [Delta] Da ordinem acceptionum.

2. [Delta] How many acceptions are there? [Mu] Ten. [Delta] Give the order of the acceptions.

[Mu] Prima est beati Abrahae, secunda Isaac, tertia Iacob et ex eo natorum XII patriarcharum, quarta tribus Iuda, quinta totius populi in Aegypto, sexta sancti Dauid, septima domus ipsius Dauid et per ipsam totius tribus Iuda, octaua reditus populi ex captiuitate, nona Domini nostri Iesu Christi secundum carnem quam sibi ueniens Dei Filius ex genere Dauid assumpsit, et per eam ex Abraham atque ex Adam omnium nostrum saluti remissionique prospexit, decima omnium gentium per dispensationem incarnationis ipsius Dei et Saluatoris nostri.

[Mu] The first is that of blessed Abraham, the second of Isaac, the third of Jacob and from him the twelve patriarchs born, the fourth the tribe of Judah, the fifth the whole people in Egypt, the sixth of holy David, the seventh the house of that David and by it of the whole tribe of Judah, the eighth the return of the people from captivity, the ninth of our Lord Jesus Christ according to the flesh which, coming, the Son of God assumed from the race of David, and through it looked toward the salvation and remission of all of us from Abraham and from Adam, the tenth of all the nations by the dispensation of the incarnation of the same God and our Savior.

3. [Delta] Quid ergo? iusti et Deo placentes ante Abraham homines non fuerunt? [Mu] Fuerunt quidem, quippe cum "filii Dei" appellati sint qui ex Seth fuerant progenerati, et Enoch translatus sit, et Noe pereuntis mundi renouator effectus sit, et Melchisedech summi sacerdotis exemplum.

3. [Delta] What then? Were not the righteous and God‑pleasing men before Abraham? [Mu] They certainly were, since they were called "sons of God" who had been begotten from Seth, and Enoch was translated, and Noah was made the renewer of the perishing world, and Melchizedek an exemplar of the highest priesthood.

Sed in istis non diuina acceptio, id est specialis illa familiaritas et fauor, ostenditur, sed ipsorum iustitia declaratur; ad Abraham uero Dei frequens allocutio et quasi conuictus ac per singula dispensatio, probationis promissa praemia et in posteros recordatio uim miram diuinae acceptionis ostendunt. Similiter et circa ceteros supra dictos peculiaris quidam diuinitatis fauor et quasi per singulos uitae actus palam dispensata gubernatio praecipuum gratiae declarat auxilium.

But in these things divine acceptance is not shown, that is, that special intimacy and favour, but their righteousness is declared; to Abraham, however, God's frequent address and, as it were, conviction, and by individual dispensations the promised rewards of proof and the remembrance unto posterity show the wondrous force of divine acceptance. Similarly, concerning the others above-named, a certain peculiar favour of divinity and, as it were, by each act of life an openly dispensed governance proclaims the principal aid of grace.

4. [Delta] Quare haec ad futurum saeculum dicimus pertinere, cum in praesenti gesta sint? [Mu] Quia unaquaeque res ex effectu perspicitur, et ea est facti causa quae facientis intentio. [Delta] Proba harum acceptionum causas ad futura respicere.

4. [Delta] Why then do we say that these things pertain to the future age, when they have been done in the present? [Mu] Because each thing is seen from its effect, and the cause of the act is that which is the intention of the maker. [Delta] Prove that the causes of these acceptances look toward the future.

[Mu] Gentium fides pro spe uitae aeternae religionem sequitur Christianam. Nam Christus ipse Dominus toto doctrinae suae remedio actuumque miraculis necnon resurrectione atque ascensione futuram uitam docuit, promisit, approbauit, indulsit. Iam ceteras acceptiones quis pro Domino sacramentisque eius ignorat effectas, si ipse Abrahae, Isaac et Iacob promittitur salutem gentibus collaturus?

[Mu] The faith of the nations follows the Christian religion for the hope of eternal life. For Christ himself, the Lord, by the whole remedy of his doctrine and by the miracles of his acts, and likewise by his resurrection and ascension, taught, promised, approved, and granted the future life. Now who is ignorant that the other acceptances were effected for the Lord and his sacraments, if he himself is promised to Abraham, Isaac, and Jacob to confer salvation upon the Gentiles?

(4b) Propter eum Abrahae semen a ceteris gentibus segregatur; propter ipsum Iudae tribus et benedictione praecellit et in captiuitatem ultima ducitur et prima saluatur, quia ex ipsa Dominus carnem sumpsisse dignatus est, adeo ut ex illa omnes Iudaei fuerint nuncupati; ipse Dauid domuique eius ac tribui repromittitur in perpetuum de eius semine regnaturus. Igitur si fides gentium pro uita futura, Christi incarnatio pro fide gentium, cetera pro Christi incarnatione sunt gesta, omnis acceptionum series ad futurum saeculum pertinere ex ipsa intentione colligitur. Haec autem omnia etiam noui ac ueteris testamenti testimoniis facile comprobantur, cum ubique dispersa sint.

(4b) Because of him Abraham’s seed is segregated from the other nations; because of him the tribe of Judah both excels in blessing and is led into the final captivity and first is saved, since from her the Lord deigned to take flesh, so that from her all Jews have been named; David himself and his house and tribe are promised back to reign forever from his seed. Therefore, if the faith of the nations is for future life, and the incarnation of Christ is for the faith of the nations, and the remaining deeds are for Christ’s incarnation, the whole series of acceptances pertains to the future age from that very intention. Moreover, all these things are easily confirmed by the testimonies of the Old and New Testament, since they are scattered everywhere.

16. De typis.

16. On the types.

[Delta] Quid est typus? [Mu] Quam nos figuram dicimus, siue formam, sicut dicit apostolus, "Omnia enim in figura contingebant illis," et iterum, "Adam, qui est forma futuri": nec enim ab re est unum aliquid multis significari uocabulis. [Delta] Quid est ergo typus, siue figura?

[Delta] What is a typus? [Mu] What do we call a figura, or form, as the Apostle says, "For all things were a figure to them," and again, "Adam, who is the figure of the one to come": for it is not from the thing that one thing is signified by many words. [Delta] What then is a typus, or figure?

[Mu] Praesentium aut praeteritarum aut futurarum rerum ignotarum per opera, secundum id quod opera sunt, manifestatio.

[Mu] The manifestation, through works, of present, past, or future unknown things, according to what the works are.

2. [Delta] Da praeteritorum typos. [Mu] Vt est catechumenorum humilitas: typum enim gerunt Adae a paradiso exclusi et ex conscientia delictorum diuinum metuentis aspectum, propter quod et per publicum capitibus tectis incedunt.

2. [Delta] Give a type of past things. [Mu] As is the humility of catechumens: for they bear the type of Adam shut out from paradise and of one who, from the conscience of his sins, fears the divine countenance; for which reason also they walk abroad publicly with their heads covered.

3. [Delta] Da in praesentibus. [Mu] Vt Aaron uestis, quae duodecim tribuum nomina lapidibus insignata gestabat, ostendens se quodammodo pro omni populo supplicare.

3. [Delta] Give for present things. [Mu] As Aaron's vestment, which bore the names of the 12 tribes inscribed on stones, showing that he in some manner interceded for the whole people.

4. [Delta] Da de futuris. [Mu] In his nulla est difficultas; tamen ex superfluo ut in duobus filiis Abraham duo testamenta monstrata sunt.

4. [Delta] Give concerning the future. [Mu] In these there is no difficulty; nevertheless, by way of superfluity, as in the two sons of Abraham, two testaments were displayed.

5. [Delta] Quoniam et de prophetia similem paene definitionem diximus, quid interest? [Mu] Quod in prophetia uerbis, secundum hoc quod uerba sunt, futura significantur; in typis autem res declarantur ex rebus; possunt tamen haec duo ita definitione misceri, ut dicamus quia prophetia est typus in uerbis, secundum id quod uerba sunt, et contra typus prophetia est in rebus, in quantum res esse noscuntur.

5. [Delta] Since concerning prophecy we have given an almost similar definition, what is the difference? [Mu] That in prophecy the future things are signified by words, insofar as they are words; in types, however, things are declared by things; yet these two can be so mixed in definition that we may say that prophecy is a type in words, according to that which are words, and conversely a type is prophecy in things, inasmuch as things are recognized to be things.

17. De differentiis typorum.

17. On the differences of types.

[Delta] Quot sunt typorum, uel figurarum, modi? [Mu] Principaliter quattuor: aut enim grata gratis significantur aut maesta maestis aut maestis grata aut gratis maesta.

[Delta] How many modes of types, or of figures, are there? [Mu] Principally four: either the pleasing are signified by the pleasing, or the sorrowful by the sorrowful, or the sorrowful by the pleasing, or the pleasing by the sorrowful.

2. [Delta] Da exempla per singulos modos. [Mu] Grata quidem gratis significantur, ut Domini nostri secundum carnem resurrectio et in caelis habitatio forma est resurrectionis nostrae et futurae iustis in caelo habitationis indicium, sicut dicit apostolus, "Mortui enim estis, et uita nostra abscondita est cum Christo in Deo."

2. [Delta] Give examples through each mode. [Mu] Indeed the pleasing are signified by gratis, for the resurrection of our Lord according to the flesh and his habitation in the heavens is the form of our resurrection and an indication of the future habitation of the righteous in heaven, as the apostle says, "For you are dead, and our life is hidden with Christ in God."

3. Maesta uero maestis praefigurantur, ut diaboli angelorumque eius deiectio et futurae poenae repromissio figura est eorum qui pro similitudine operum poenis similibus detrudentur, sicut et beatus Petrus eadem forma ad deterrendos utitur peccatores, dicens de Deo quia et "angelis peccantibus non pepercit, sed carceribus caliginis tradidit eos."

3. Sorrowful things, however, are prefigured by sorrowful ones, as the casting down of the devil and of his angels and the threatened promise of future punishment is a figure of those who, according to the likeness of their works, will be thrust down by like penalties; just as blessed Peter uses the same form to deter sinners, saying of God that he "did not spare the angels who sinned, but delivered them into prisons of darkness."

4. Tertius modus est cum maestis grata significantur, ut Adae transgressio typus fuit iustitiae Saluatoris nostri, sicut beatus apostolus docet quia "sicut per inoboedientiam unius hominis peccatores constituti sunt multi, sic etiam per oboedientiam unius hominis iusti constituentur multi. Regnauit enim mors ab Adam usque ad Moysen etiam in eos qui non peccauerunt in similitudinem transgressionis Adae, qui est forma futuri," id est typus: in Graeco enim typus specialiter legitur. Secundi ergo Adam, id est Christi, gratia forma, uel typus, fuit transgressionis Adae per contrarium scilicet figurata.

4. The third mode is when sad things are signified as grateful, just as Adam's transgression was a type of the righteousness of our Savior, as the blessed apostle teaches, because "just as through the disobedience of one man many were constituted sinners, so also through the obedience of one man many will be constituted righteous. For death reigned from Adam to Moses even over those who had not sinned in the likeness of Adam's transgression, which is a form of the future," that is, a type: for in Greek typus is read specifically. Therefore the second Adam, that is, by Christ's grace, was a form, or type, and Adam's transgression was figured by the contrary, namely.

5. Quartus modus est cum gratis maesta figurantur, ut baptisma figura est mortis Domini nostri, sicut dicit apostolus, "Quotquot enim baptizati estis in morte Iesu baptizati estis." Quid enim aut baptismate gratius, ubi a peccato purgamur et quo filii Dei efficimur, aut morte maestius, ad quam ipse quoque, qui eam fuerat sponte sumpturus, tamen maestus accessit?

5. The fourth mode is when sorrowful things are figured by graces, as baptism is a figure of the death of our Lord, as the apostle says, "For as many of you as were baptized into the death of Jesus were baptized." For what is more gracious than baptism, by which we are purified from sin and by which we are made sons of God, or what more sorrowful than death, to which he himself also, who had been about to take it of his own will, nevertheless approached sorrowfully?

6. [Mu] Quae alia typis accidunt? [Mu] Temporum differentia: nam quaedam ante Legem sunt, ut Abel a fratre occisus Christi passionem praefigurabat, et arca Noe ecclesiam et cetera similia: quaedam uero sub Lege, ut ipsius Moysis mors et Iesu gloria: quaedam sub Gratia, ut baptizatorum indumenta et sacerdotum uestes et dominici corporis participatio et singula alia; quae omnia typis monstrare non ad regularum doctrinam sed ad expositionem textus pertinet.

6. [Mu] What other things occur as types? [Mu] The difference of times: for some are before the Law, as Abel, slain by his brother, prefigured the passion of Christ, and Noah’s ark (arca Noe) the church, and other similar things: some indeed under the Law, as the death of Moses and the glory of Jesus: some under Grace, as the garments of the baptized and the vestments of priests and the participation in the Lord’s body and all the other particulars; to show all these by types pertains not to the doctrine of rules but to the exposition of the text.

7. [Mu] Qua ratione figuras, siue typos, ad futurum saeculum dicimus pertinere? [Mu] Quia ueteris quidem testamenti figurae ad nouum intentione respiciunt; nouum autem futurae uitae beatitudinem repromittit, et sic omnia ad futuri saeculi spem ex ipsa intentione concurrunt.

7. [Mu] In what manner do we say that figures, or types, pertain to the future age? [Mu] Because the figures of the old Testament by intention look toward the new; and the new promises the blessedness of the life to come, and thus all things, by that very intention, concur toward the hope of the future age.

18. De praedictionibus.

18. On predictions.

[Mu] Quoniam typorum regulam diximus, de praedictionibus uideamus. Quid est praedictio? [Mu] Futurarum incertarum rerum uerbis, in quantum uerba sunt, manifestatio.

[Mu] Since we have stated the rule of the types, let us consider predictions. What is a prediction? [Mu] It is the manifestation in words, insofar as they are words, of future uncertain things.

2. [Mu] Quae accidunt praedictionibus? [Mu] Principaliter tria, quod quaedam ante Legem fuerunt, quaedam sub Lege, quaedam sub Gratia.

2. [Mu] What pertain to predictions? [Mu] Principally three: that some were before the Law, some under the Law, some under Grace.

19. Praedictiones ante Legem quot modis factae sunt?

19. In how many ways were predictions before the Law made?

[Mu] Ante Legem praedictiones quot modis factae sunt? [Mu] Quinque: aut de generalitate [communiter], ut est, "Propterea relinquet homo patrem et matrem et adhaerebit uxori suae, et erunt duo in carne una"; et rursus, "Maledicta terra in operibus tuis"; hoc enim per unum omni humano generi praedictum esse cognoscitur: aut ex parte, uel dimidio, ut est, "Multiplicabo dolores tuos, et in dolore paries filios; et conuersio tua ad uirum tuum, et ipse tibi dominabitur"; hoc enim non omni humano generi, sed omnibus feminis dictum est: aut singulariter, ut est, "Et uocauit Adam nomen uxoris suae 'Vita,' quia ipsa est mater omnium uiuentium": (1b) aut pro initio ueteris testamenti, ut est, "Maledictus Chanaan; seruus erit fratribus suis": aut pro nouo testamento principaliter; nam cum dicitur, "Faciamus hominem ad imaginem et similitudinem nostram" et "Venite, descendamus et confundamus linguas eorum": pluralis numerus Trinitatis indicium est, quae nouo testamento apertius praedicatur. Et cum dicitur, "Sanguis fratris tui clamat ad me de terra," passio Domini nostri praedicitur apostolo teste in epistula ad Hebraeos, quia conspersio sanguinis Christi plus potuit ad Deum clamare pro nobis quam Abel sanguis clamauerat contra fratrem.

[Mu] Before the Law, in how many ways were the predictions made? [Mu] Five: either from generality [commonly], as for example, "Therefore a man shall leave his father and his mother and shall cling to his wife, and they shall be two in one flesh"; and again, "Cursed be the ground in thy labors"; for this is understood to have been predicted for all the human race by one utterance: or in part, or half, as for example, "I will multiply thy sorrow, and in sorrow thou shalt bear children; and thy desire shall be toward thy husband, and he shall rule over thee"; for this was said not of the whole human race, but of all women: or singularly, as for example, "And Adam called the name of his wife 'Life,' because she is the mother of all living": (1b) or as for the beginning of the Old Testament, as for example, "Cursed be Canaan; he shall be a servant to his brothers": or principally as for the New Testament; for when it is said, "Let us make man in our image and likeness" and "Come, let us go down and confuse their tongues": the plural number is a sign of the Trinity, which is more openly foretold in the New Testament. And when it is said, "The blood of thy brother cries to me from the ground," the passion of our Lord is foretold, as the apostle witnesses in the Epistle to the Hebrews, because the sprinkling of the blood of Christ could cry out to God for us more powerfully than Abel's blood had cried out against his brother.

20. Sub Lege praedictiones quot modis factae sunt?

20. Under the Law in how many ways were prophecies made?

[Delta] Sub Lege praedictiones quot modis factae sunt? [Mu] Duobus: aut pro his rebus quae sub Lege factae sunt, aut pro his quae sub Gratia.

[Delta] Under the Law how many ways were prophecies made? [Mu] Two: either concerning those things which were done under the Law, or concerning those which are under Grace.

21. Pro rebus sub Lege factis quantae sunt praedictiones?

21. For things done under the Law, how many predictions are there?

[Delta] Pro his quae sub Lege factae sunt quantas praedictionum species inuenimus? [Mu] Fere uiginti et duas: aut enim augmentum populi praedicitur, ut est ad Abraham, "Et eris in gentem grandem et multam": aut hereditatis promissio, ut est, "Semini tuo dabo terram hanc": aut segregatio indignorum, ut est, "Eice ancillam hanc et filium eius; non enim heres erit filius ancillae cum filio liberae": aut uindicta in aduersarios populi et merces in amicos, ut est, "Benedicam benedicentes te et maledicam maledicentes te": aut liberatio populi ab inimicis, ut est, "peregrinum erit semen tuum in terra non sua, et exient inde cum praeparatione magna" et cetera: (1b) aut aliquorum generationes et nomina, ut Isaac et Samson: aut sublimitas posterorum, ut, "reges ex te exient": aut modus exitus, ut est, "Tu autem ibis ad patres tuos cum pace nutritus in senectute bona": aut differentia populorum, ut est, "populus populum praecedet, et maior seruiet minori": aut abundantia, ut est, "Dabit tibi Deus de rore caeli et de pinguedine terrae plenitudinem frumenti et uini": aut diuinum auxilium, ut est, "Ecce ego tecum sum, custodiens te in omni uia": aut sacerdotii, uel doctrinae, electio, ut est, "Diuidam eos in Iacob, et dispergam eos in Israel": (1c) aut fortitudo et hereditatis immutabilitas, ut est, "Catulus leonis, Iuda: ex radice, fili mi, ascendisti; recumbens dormisti sicut leo et sicut catulus leonis; quis excitabit eum?": aut propositum uitae, ut est, "Zabulon peregrinus inhabitabit et ipse portus nauium" et "sciens requiem, quia bona est" et cetera: aut transgressio, ut dicitur, "Scio enim quia in finem transitus mei iniquitatem agetis et declinabitis a uia quam mandaui uobis": aut supplicium, ut est quia "occurrent uobis mala in fine dierum": aut generalis expulsio, ut dicitur quia "Ipsi aemulati sunt me in diis et exacerbauerunt me in idolis suis, et ego aemulabor eos in non gentem, in gentem insipientem tradam eos": aut uirtutis effectus atque merces, ut est, "Domine, quis habitabit in tabernaculo tuo aut quis requiescet in monte sancto tuo? qui ingreditur sine macula et operatur iustitiam" et cetera: (1d) aut species poenae, ut est, "Venit Gad ad Dauid et adnuntiauit ei dicens: elige tibi fieri aut tribus annis famem super terram aut tres menses fugere a facie inimicorum tuorum persequentium te aut tribus diebus fieri mortalitatem in terra tua": aut signa, ut est, "et hoc tibi signum, quia unxit te Deus regem super hereditatem suam" et reliqua: aut electio prophetae, ut est, "Et tu, puer, propheta Altissimi uocaberis." [Delta] Da praedictiones de gentibus pro populo.

[Delta] For those things done under the Law what kinds of prophetic utterances do we find? [Mu] About twenty-two in number: for either the increase of the people is prophesied, as to Abraham, "And you will be a great and very numerous nation"; or the promise of an inheritance, as, "To your seed I will give this land"; or the segregation of the unworthy, as, "Cast out this bondwoman and her son; for the son of the bondwoman shall not be heir with the son of the free woman"; or vindication against the people’s adversaries and rewards to friends, as, "I will bless those who bless you and curse those who curse you"; or the deliverance of the people from enemies, as, "Your seed shall be a sojourner in a land not their own, and they shall go out from there with great preparation," and so forth: (1b) or certain generations and names, as Isaac and Samson; or exaltation of posterity, as, "kings shall come forth from you"; or the manner of death, as, "But you will go to your fathers in peace, being nourished in a good old age"; or the differentiation of peoples, as, "a people shall go before a people, and the greater shall serve the lesser"; or abundance, as, "God will give you of the dew of heaven and the richness of the earth a fullness of grain and wine"; or divine aid, as, "Behold, I am with you, keeping you in all your ways"; or the choice for priesthood or doctrine, as, "I will divide them in Jacob, and scatter them in Israel"; (1c) or strength and the immutability of the inheritance, as, "A young lion, Judah: from the root, my son, you have gone up; you couch, you lie down as a lion and as a young lion; who will rouse him?"; or the purpose of life, as, "Zebulun shall dwell at the haven of the sea and he shall be for a haven of ships" and "knowing rest, because it is good," and so forth: or transgression, as it is said, "For I know that to the end you will work iniquity in my passing and you will turn aside from the way which I commanded you"; or punishment, as, "evils shall meet you in the latter days"; or general expulsion, as it is said, "They have envied me in the gods and they have provoked me in their idols, and I will emulate them into a nation not a people, into a foolish nation I will deliver them"; or the effects and rewards of virtue, as, "Lord, who shall dwell in your tabernacle or who shall rest on your holy hill? he who walks blamelessly and works righteousness," and so forth: (1d) or forms of punishment, as, "Gad came to David and announced to him, saying: choose for yourself whether there shall be for you three years of famine upon the land or three months to flee from the face of your pursuing enemies or three days of pestilence in your land"; or signs, as, "and this to you a sign, because God has anointed you king over his inheritance," and the rest: or the election of a prophet, as, "And you, child, shall be called a prophet of the Most High." [Delta] Give prophecies about the nations for the people.

[Mu] Vt est, "manus eius super omnes, et manus omnium super eum" et "Surgite et exite ex loco hoc, quia conteret Dominus ciuitatem."

[Mu] As it is, "his hand over all, and the hand of all over him" and "Arise and go forth from this place, for the Lord will crush the city."

2. Visiones quoque Nabuchodonosor et Pharaonis aliorumque regum uel gentium per prophetas dictae gentiles quidem causas referunt; ad populum tamen spectat intentio, pro cuius ultione singula prouenerunt.

2. The visions also of Nebuchadnezzar and of Pharaoh and of other kings or peoples, spoken by the prophets, the Gentiles indeed relate the causes of; yet the intent is directed to the people, for whose vengeance each particular event came about.

22. De praedictionibus sub Lege in Christo.

22. On the predictions under the Law concerning Christ.

[Delta] Quot sunt modi praedictionum in Christo? [Mu] Fere uiginti et sex: aut de eius conceptu et nomine, ut est, "Ecce uirgo in utero concipiet et pariet filium, et uocabunt nomen eius Emmanuel": aut de loco natiuitatis, ut est, "Et tu, Bethlehem, ciuitas Iuda, nullo modo minor es in ciuitatibus Iuda; ex te enim prodiet dux, qui reget populum meum Israel": aut pro his quae in rudimentis gessit, ut est, "priusquam sciat puer cognoscere malum et eligere bonum": aut de iustitia eius atque iudicio, ut est, "Dilexisti iustitiam et odisti iniquitatem; propterea unxit te Deus, Deus tuus, oleo laetitiae prae consortibus tuis": (1b) aut de diuinitate eius, ut est, "Generationem eius quis enarrabit?" aut de uisitatione assumptionis humanae, ut est, "Quid est homo quod memor es eius, aut Filius hominis quia uisitas eum?" aut pro unitate deitatis et carnis, ut est, "Puer natus est nobis; filius datus est nobis," et postmodum addidit, "Deus fortis": aut de potentia eius et regno, ut est, "Ego autem constitutus sum rex ab eo super Sion montem sanctum eius": aut de inimicorum confractione, ut est, "Omnia subiecisti sub pedibus eius": aut de eius doctrina, ut est, "Speciosus forma prae filiis hominum": aut de doctrinae utilitate, ut est, "propter ueritatem et mansuetudinem et iustitiam": (1c) aut pro miraculis, ut est, "et deducet te mirabiliter dextera tua": aut de glorificatione quam iuste a fidelibus suscipit, ut est, "Propterea populi confitebuntur tibi in aeternum et in saeculum saeculi": aut de prolatione praedicationis, ut est, "Domine, Dominus noster, quam admirabile est nomen tuum in uniuersa terra": aut de sacerdotio, ut est, "Tu es sacerdos in aeternum": aut de iudicio eius atque iustitia, ut est, "in splendoribus sanctorum"; et rursus, "Iudicabit in nationibus, complebit ruinas, confringet capita in terra multorum": aut de laboribus uitae eius, ut est, "De torrente in uia bibet": aut placitum circa Patrem incarnationis mysterium scriptura significat, ut est, "Ecce puer meus dilectus mihi, in quo complacuit anima mea": (1d) aut Sancti Spiritus infusionem, quam utique homo ab eo susceptus emeruit siue in principio ipsius incarnationis siue in cremento siue in baptismate siue in miraculis siue in doctrina siue in resurrectione, ut est, "Ponam spiritum meum super eum" et "Spiritus Domini super me; propterea unxit me" et reliqua: aut diligentiam circa discipulos, ut est, "Non dicet neque clamabit neque audiet quis in plateis uocem eius": aut sessionem eius super iumentum, ut est, "Ne timeas, filia Sion; ecce rex tuus uenit sedens super pullum asinae": (1e) aut passiones uel sepulturam causasque earum, ut dicitur, "Vidimus eum, et non habebat speciem neque decorem, sed species eius inhonorabilis, inferior omnibus hominibus"; et rursus, "homo in plagis et sciens ferre humilitatem, quia auersa facies eius et dehonestata est, et ad nihilum reputatus. Ipse peccata nostra portat et pro nobis dolet, et nos putauimus eum esse in dolore et in plaga et in aerumna.

[Delta] How many kinds of predictions are there concerning Christ? [Mu] Almost twenty-six: either about his conception and name, as in, "Behold, a virgin shall conceive in the womb and shall bear a son, and they shall call his name Emmanuel"; or about the place of his nativity, as in, "And you, Bethlehem, city of Judah, by no means least among the cities of Judah; for out of you shall come forth a leader who will rule my people Israel"; or concerning those things he did in his infancy, as in, "before the child knows to know evil and to choose good"; or about his righteousness and judgment, as in, "You loved righteousness and hated iniquity; therefore God, your God, anointed you with the oil of gladness above your companions": (1b) or about his divinity, as in, "Who shall recount his generation?" or about the visitation of the assumed humanity, as in, "What is man that you are mindful of him, or the Son of man that you visit him?" or concerning the unity of deity and flesh, as in, "For a child is born to us; a son is given to us," and afterwards it adds, "Mighty God": or about his power and kingdom, as in, "But I am established as king by him over Zion, his holy hill": or about the crushing of enemies, as in, "You have put all things under his feet": or about his teaching, as in, "Fair in form above the sons of men": or about the usefulness of the doctrine, as in, "because of truth and meekness and righteousness": (1c) or concerning miracles, as in, "and your right hand will bring you forth wonderfully": or about the glorification which he rightly receives from the faithful, as in, "Therefore people will confess to you forever and to the age of ages": or about the utterance of praise, as in, "O Lord, our Lord, how wonderful is your name in all the earth": or about the priesthood, as in, "You are a priest forever": or about his judgment and justice, as in, "in the splendors of the saints"; and again, "He will judge among the nations, he will fill up ruins, he will crush heads in the land of many": or about the labors of his life, as in, "He will drink from the torrent in the way": or Scripture signifies delight concerning the Father in the mystery of the incarnation, as in, "Behold my beloved son in whom my soul is pleased": (1d) or the infusion of the Holy Spirit, which a man certainly deserved to receive from him either at the beginning of that incarnation or in growth or in baptism or in miracles or in teaching or in the resurrection, as in, "I will put my spirit upon him" and "The Spirit of the Lord is upon me; therefore he anointed me" and the rest: or care concerning the disciples, as in, "He will not speak nor cry out nor will anyone hear his voice in the streets": or his sitting upon an ass, as in, "Fear not, daughter of Zion; behold your king comes sitting upon the foal of an ass": (1e) or the passions or burial and the causes of them, as is said, "We saw him, and he had neither form nor beauty, but his appearance was dishonorable, inferior to all men"; and again, "a man of wounds and knowing how to bear humility, for his face was turned away and dishonored, and regarded as nothing. He bears our sins and grieves for us, and we thought him to be in sorrow and in wound and in suffering."

Ipse autem uulneratus est propter iniquitates nostras et infirmatus est propter peccata nostra": aut diuisionem uestimentorum eius, ut est, "Diuiserunt sibi uestimenta mea et super uestem meam miserunt sortem": aut resurrectionem Domini significat, ut est, "non derelinques animam meam in inferno, nec dabis sanctum tuum uidere corruptionem": aut uocationem Filii secundum assumptam humanitatem, ut est, "ex Aegypto uocaui filium meum": aut diuinitatis eius generationem ante principium, ut est, "ex utero ante luciferum genui te": aut secundum eius aduentum, ut est, "Ecce super nubes caeli sicut Filius hominis."

But he himself "was wounded for our iniquities and was afflicted for our sins": or the division of his garments, as in "They divided my garments among them and upon my vesture they cast lots": or it signifies the resurrection of the Lord, as in "You will not abandon my soul to Hades, nor will you allow your Holy One to see corruption": or the calling of the Son according to the assumed humanity, as in "Out of Egypt I called my son": or the generation of his divinity before the beginning, as in "From the womb, before the morning-star I begot you": or, according to his coming, as in "Behold, upon the clouds of heaven like the Son of Man."

2. [Delta] Omnes praedictiones de solo Saluatore nostro intelleguntur? [Mu] Duobus modis haec solemus accipere: quaedam enim ita in ipsius Personam praedicta sunt, ut alii conuenire non possint, sicut legitur, "Non deficiet princeps ex Iuda neque dux ex femore eius, donec ueniat cui reposita sunt": quaedam uero sub alterius personae occasione dicuntur; ad Christum tamen intellectu respiciunt, ut est, "In te et in semine tuo benedicentur omnes gentes."

2. [Delta] Are all prophecies understood of the sole Savior our Lord? [Mu] We are wont to take these in two ways: for some indeed were foretold so into his very Person that they cannot pertain to others, as it is read, "There shall not fail a prince out of Judah, nor a ruler from his loins, until he come for whom they are laid up"; but some are spoken on the occasion of another person's person; yet they are understood as referring to Christ, as it is, "In you and in your seed shall all the nations be blessed."

23. De praedictionibus ad uocationem gentium pertinentibus sub Lege.

23. On the prophecies pertaining to the calling of the nations under the Law.

[Delta] Quoniam praedictiones de Christo dictas in ueteri Lege probauimus, da eas quae de gentium uocatione sunt positae. [Mu] De uocatione gentium praedictiones fere decem et septem modis positas accipimus: aliquando enim acceptionem earum significant, cum dicitur, "ego aemulabor eos in non gentem, in gentem insipientem irritabo eos": aliquando infirmitates, peccatorum expulsionem meliorumque doctrinam, cum dicitur, "Pronuntiare pauperibus misit me, praedicare captiuis remissionem et caecis uisum": aliquando gratiam quam acceperunt siue adoptionis siue miraculorum, cum dicitur, "Filiae regum in honore tuo; astitit regina a dextris tuis": aliquando admonitionem, ut illud quod sequitur, "Audi, filia, et uide et inclina aurem tuam et obliuiscere populum tuum": (1b) aliquando glorificationem, quam Christo debemus, cum dicitur, "quia ipse est Dominus Deus tuus, et adorabis eum": aliquando beatitudinem et uirtutem, quam merentur fideles, cum dicitur, "adducentur regi uirgines post eam": aliquando laetitiam in qua sunt, profectum suum uidentes, cum dicitur, "Adducentur cum gaudio et exsultatione": aliquando sacerdotium et ecclesiasticam consuetudinem, cum dicitur, "Pro patribus tuis nati sunt tibi filii": aliquando ecclesiae spiritalem aedificationem, cum dicitur, "ex aedibus eburneis, ex quibus te delectauerunt": aliquando ecclesiasticam auctoritatem, cum dicitur, "pones eos principes super omnem terram": aliquando plenitudinem credentium, cum dicitur, "replebitur gloria eius omnis terra; fiat, fiat": (1c) aliquando tolerantiam siue temptationis siue persecutionis, cum dicitur, "donec educat in uictoria iudicium; et in nomine eius gentes sperabunt": aliquando inimicorum destructionem, cum dicitur, "et inimici eius terram lingent": aliquando pacem qua gaudet post persecutiones ecclesia, cum dicitur, "Orietur in diebus eius iustitia et plenitudo pacis, donec extollatur luna": aliquando haereticorum errores et Eliae praesentiam, cum dicitur, "Ecce transmitto uobis Eliam Thesbiten, et reuocabit corda patrum in filios": aliquando fidelium spem et secundum Saluatoris aduentum, cum dicitur, "et ipse erit exspectatio gentium": aliquando baptismum Ioannis, cum dicitur, "Ecce mitto angelum meum ante faciem tuam."

[Delta] Since we have proved the prophecies spoken concerning Christ in the Old Law, set forth those which are placed about the calling of the nations. [Mu] Concerning the calling of the nations we accept prophecies placed in nearly seventeen manners: sometimes they signify their reception, when it is said, "I will provoke them to a nation that is not a nation, to a foolish nation I will anger them"; sometimes infirmities, the expulsion of sins and the teaching of better things, when it says, "He has sent me to proclaim good news to the poor, to proclaim release to the captives and sight to the blind"; sometimes the grace which they received, whether of adoption or of miracles, when it says, "Daughters of kings in your honor; the queen stood at your right hand"; sometimes admonition, as that which follows, "Hear, O daughter, and see and incline your ear and forget your people"; (1b) sometimes glorification, which is due to Christ, when it says, "for he is the Lord your God, and you shall worship him"; sometimes blessedness and virtue which the faithful deserve, when it says, "virgins shall be brought to the king after her"; sometimes joy in which they are, seeing their progress, when it says, "They shall be brought with joy and exultation"; sometimes priesthood and ecclesiastical custom, when it says, "They were born to you as sons for your fathers"; sometimes the church's spiritual edification, when it says, "from ivory chambers, from which they delighted you"; sometimes ecclesiastical authority, when it says, "you will set them as princes over all the land"; sometimes the fullness of believers, when it says, "all the earth shall be filled with his glory; let it be, let it be"; (1c) sometimes endurance either of temptation or of persecution, when it says, "until he brings forth judgment to victory; and in his name the nations will hope"; sometimes the destruction of enemies, when it says, "and his enemies shall lick the earth"; sometimes the peace in which the church rejoices after persecutions, when it says, "Righteousness and the fullness of peace shall rise in his days, until the moon be exalted"; sometimes the errors of heretics and the presence of Elijah, when it says, "Behold, I send you Elijah the Tishbite, and he will turn the hearts of fathers to the children"; sometimes the hope of the faithful and, according to the Savior's coming, when it says, "and he shall be the expectation of the nations"; sometimes the baptism of John, when it says, "Behold, I send my angel before your face."

24. De speciebus praedictionum quae in Gratia datae sunt.

24. On the kinds of predictions which have been given in Grace.

[Delta] Quoniam species praedictionum quae in Lege sunt diximus, da eas quae in Gratia leguntur emissae. [Mu] Praedictionum quae in Gratia factae sunt species triginta duo inueniuntur: aut enim generatio et uita Ioannis Baptistae praedicitur, ut est ad patrem eius Zachariam omnis locutio illa per angelum et prophetia ipsius Zachariae: aut Saluatoris conceptus natiuitasque mirabilis, ut est praedictio quam ad sanctam Mariam angelus dixit, et magorum reuelatio: aut Iudaeorum incredulitas atque conuersio, sicut dicitur, "Ecce iste positus est in ruinam et in resurrectionem multorum in Israel, et signum contradictionis": aut praemium regni caelestis, sicut est, "Paenitentiam agite; appropinquauit enim regnum caelorum": (1b) aut gentium uocatio, sicut dicitur, "multi ab oriente et occidente uenient et recumbent cum Abraham et Isaac et Iacob in regno caelorum": aut Hebraeorum exclusio, ut est quod sequitur, "filii autem regni huius excludentur in tenebras exteriores": aut saluatio per apostolorum praedicationem, ut cum dicitur, "Venite post me; faciam uos fieri piscatores hominum": aut miraculorum claritas, ut dicitur, "Qui credit in me opera quae ego facio et ipse faciet et maiora horum faciet": aut temptatio persecutionesque iustorum, ut dicitur, "tradent enim uos in conciliis, et in synagogis suis flagellabunt uos" et cetera: aut patientia fidelium inter aduersa, ut cum dicitur de ecclesia, "et portae inferni non praeualebunt aduersus eam"; et rursus, "regnum caelorum uim patitur, et uiolenti diripiunt illud": (1c) aut contemplatio regni caelestis et secundi aduentus, qua et in hac uita sanctorum animae perfruuntur, ut est, "Veniet enim Filius hominis in gloria Patris sui cum angelis suis, et tunc reddet unicuique secundum opera sua. Dico autem uobis quia sunt aliqui de hic stantibus qui non gustabunt mortem, donec uideant Filium hominis uenientem in regno suo": aut retributio bonorum seu malorum, ut cum dicitur, "Et ibunt hi in poenam aeternam, iusti uero in uitam aeternam": aut Spiritus Sancti praesentia apostolis data, ut est, "ego rogabo Patrem meum, et alterum Paraclitum mittet uobis, ut maneat uobiscum in aeternum, Spiritum ueritatis": (1d) aut ecclesiastica praenuntiatur auctoritas, sicut dicitur, "Et dabo tibi claues regni caelorum, et quodcumque ligaueris in terra erit ligatum et in caelo": aut mors, passio ac resurrectio Saluatoris, sicut dicitur, "Ex illo coepit Iesus ostendere discipulis suis quia oportet eum in Hierosolyma ire et multa sustinere a presbyteris et principibus sacerdotum et mori et tertia die resurgere": aut generalis resurrectio, ut cum dicit apostolus, "sicut in Adam omnes moriuntur, ita et in Christo omnes uiuificabuntur": aut simul Christi et nostra resurrectio, sicut dicitur, "cum ego exaltatus fuero a terra, omnes traham ad me": aut Iudae proditio, sicut dicitur, "Nonne ego uos XII elegi, et unus ex uobis diabolus est?": (1e) aut modus temptationis et mortis aliquorum discipulorum, sicut Petro Dominus et negationem futuram praedixit et speciem passionis, dicens, "antequam gallus cantet, ter me negabis" et "cum senex fueris, extendes manus tuas, et alius te cinget et ducet quo tu non uis": aut praesentia detentatorum Christi, ut cum dicit, "Surgite, eamus; ecce appropinquauit qui me tradit": aut dispersio apostolorum, sicut est, "Percutiam pastorem, et dispergentur oues gregis": aut pulli asinae repertio, quem Dominus in Euangelio praedixit discipulis adducendum: aut antichristi praesentia, ut cum dicitur, "Nemo uos seducat ullo modo, quia nisi uenerit discessio primum et reuelatus fuerit homo peccati, filius perditionis qui contradicit" et cetera: (1f) aut Eliae praesentia, cum dicitur, "Elias ueniet primum": aut conscientia electorum, ut de Paulo, "uas electionis mihi est iste": aut aliqui non immutandi, sed gustaturi mortem praedicuntur, sicut apostolus, "Ecce mysterium dico uobis: Omnes quidem resurgemus, sed non omnes immutabimur": aut futura fames, sicut est Agabi prophetia: aut haeresium contrarietas, sicut dicitur, "Istud autem agnosce, quia in ultimis diebus exsurgent tempora maligna"; et rursus, "Erit tempus quando sanae doctrinae non acquiescent, sed secundum sua desideria quaerent sibi doctores": aut baptismatis gratia, ut est, "ipse uos baptizabit in Spiritu Sancto et igni": (1g) aut consumptio Ierusalem ac templi Iudaici, ut est, "Orate ne fiat fuga uestra hieme uel sabbato" et "Ecce relinquetur uobis domus uestra deserta": aut Euangelii praedicatio, sicut dicitur, "Et praedicabitur Euangelium regni in omni orbe terrarum in testimonium omnium gentium, et sic erit finis": aut mala finis ipsius una cum ipso fine, ut cum dicitur, "Statim post tribulationem dierum illorum sol obcaecabitur." [Delta] Quomodo has praedictiones ad futurum saeculum dicimus pertinere?

[Delta] Since we have spoken of the kinds of prophecies that are in the Law, give those that are read in Grace. [Mu] I find thirty-two kinds of prophecies that are made in Grace: either the generation and life of John the Baptist is foretold, as is that whole speech to his father Zacharias by the angel and the prophecy of Zacharias himself; or the conception and wondrous nativity of the Savior, as is the prophecy which the angel said to holy Mary, and the revelation to the Magi; or the unbelief and conversion of the Jews, as it is said, "Behold, this one is set for the ruin and for the resurrection of many in Israel, and for a sign of contradiction"; or the reward of the heavenly kingdom, as, "Repent, for the kingdom of heaven has drawn near"; (1b) or the calling of the Gentiles, as it is said, "Many will come from east and west and recline with Abraham and Isaac and Jacob in the kingdom of heaven"; or the exclusion of the Hebrews, as follows, "but the sons of this kingdom will be cast out into the outer darkness"; or salvation through the preaching of the apostles, as when it is said, "Come after me; I will make you become fishers of men"; or the brightness of miracles, as it is said, "He who believes in me, the works that I do he will do also, and greater than these he will do"; or the temptation and persecutions of the righteous, as it is said, "For they will deliver you to councils, and in their synagogues they will scourge you," etc.; or the patience of the faithful amid adversities, as when it is said of the church, "and the gates of hell shall not prevail against it"; and again, "the kingdom of heaven suffers violence, and the violent seize it by force"; (1c) or the contemplation of the heavenly kingdom and the second coming, which the souls of the saints enjoy even in this life, as, "For the Son of man will come in the glory of his Father with his angels, and then he will render to every one according to his works. But I tell you that there are some of those standing here who will not taste death until they see the Son of man coming in his kingdom"; or the retribution of good or evil, as when it is said, "And these will go into eternal punishment, but the righteous into eternal life"; or the presence of the Holy Spirit given to the apostles, as, "I will pray the Father, and he will give you another Paraclete to remain with you forever, the Spirit of truth"; (1d) or the foretold ecclesiastical authority, as it is said, "And I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven"; or the death, passion and resurrection of the Savior, as it is said, "From that time Jesus began to show his disciples that he must go to Jerusalem and suffer many things from the elders and chief priests and die and on the third day rise again"; or the general resurrection, as the apostle says, "as in Adam all die, so in Christ all will be made alive"; or the simultaneous resurrection of Christ and of us, as it is said, "When I am lifted up from the earth, I will draw all men to myself"; or the treachery of Judas, as it is said, "Did I not choose you twelve, and one of you is a devil?"; (1e) or the manner of temptation and death of some disciples, as the Lord foretold Peter and his future denial and the form of his passion, saying, "Before the cock crows, you will deny me three times" and "When you are old, you will stretch out your hands, and another will gird you and lead you where you do not wish"; or the presentment of Christ’s betrayer, as when he says, "Rise, let us go; behold, he who betrays me is at hand"; or the dispersion of the apostles, as, "I will strike the shepherd, and the sheep of the flock will be scattered"; or the finding of the colt of an ass, which the Lord foretold would be brought to the disciples in the Gospel; or the presence of the Antichrist, as it is said, "Let no one deceive you in any way, for unless the departure comes first and the man of sin is revealed, the son of perdition who opposes," etc.; (1f) or the coming of Elijah, as it is said, "Elias will come first"; or the conscience of the elect, as of Paul, "this is a vessel of election for me"; or some who are to die but not be changed, but to taste death, as the apostle proclaims, "Behold, I tell you a mystery: We shall all indeed be resurrected, but not all will be changed"; or future famine, as is the prophecy of Agabus; or the rise of heresies, as it is said, "But know this, that in the last days perilous times will arise"; and again, "There will come a time when sound doctrine will not be endured, but according to their own desires they will seek teachers for themselves"; or the grace of baptism, as, "He will baptize you in the Holy Spirit and in fire"; (1g) or the destruction of Jerusalem and of the Jewish temple, as, "Pray that your flight may not be in winter or on the sabbath" and "Behold, your house will be left to you desolate"; or the preaching of the Gospel, as it is said, "And the Gospel of the kingdom will be preached in all the world for a testimony to all nations, and then will come the end"; or the evil end of that very era together with itself, as when it is said, "Immediately after the tribulation of those days the sun will be darkened." [Delta] How do we say that these prophecies pertain to the future age?

[Mu] Sicut et de acceptionibus diximus, quia quae praedicta sunt ante Legem, intentio eorum fuit ad tempora Legis aut Gratiae, et rursus quae in Lege praedicta sunt Gratiam figurabant, et quae in Gratia causam et praemium regni caelestis habuerunt. Ita colligitur praedictionum omnis intentio ad futuri saeculi bona respicere.

[Mu] As we also said concerning acceptions, because those things foretold before the Law had their intention toward the times of the Law or of Grace, and again those things foretold in the Law prefigured Grace, and those in Grace had the cause and reward of the heavenly kingdom. Thus it is gathered that the whole intent of the predictions is to look toward the goods of the future age.

25. De effectibus praedictionum.

25. On the effects of the predictions.

[Delta] Quoniam tres iam partes ostendimus eorum quae ad futurum saeculum diximus pertinere, hoc est acceptiones et figuras et praedictiones, nunc quarta pars restat, ut de effectibus disseramus. Quid sunt igitur effectus? [Mu] Effectus sunt exitus rerum, quas aut acceptionum prospiciebat intentio aut typorum similitudo figurabat aut praedictionum scientia praeloquebatur.

[Delta] Since we have already shown three parts of those things which we said pertain to the future age, namely acceptions and figures and predictions, now the fourth part remains, that we may discourse about the effects. What therefore are effects? [Mu] Effects are the outcomes of things, which either the intention of acceptions foresaw, or the similitude of types foreshadowed, or the knowledge of predictions proclaimed beforehand.

2. [Delta] Quot sunt effectuum tempora? [Mu] Tria: aut enim Legis tempore effecta sunt quae praedicebantur aut nunc sub Gratia fiunt aut saeculo futuro complenda sunt.

2. [Delta] How many are the times of effects? [Mu] Three: for either those which were foretold were effected in the time of the Law, or now are done under Grace, or in the future age are to be fulfilled.

26. Quae causa fuerit praesentis saeculi faciendi.

26. What the cause was of the making of the present age.

[Delta] Si omnia quae in praesenti saeculo gesta sunt ad futurum respiciebant, quid opus erat ut a Deo praesens saeculum fieret? [Mu] Quia decuit ut rationales creaturae prius discerent et exercitarentur in dubiis ac tunc aeternis postea fruerentur, et merito data uiderentur probatis et gratiora fierent reminiscentibus transacta certamina, et plus glorificarent donatorem qui pios et in hoc saeculo iuuit ut uincerent et uictoribus praemia aeterna concessit.

[Delta] If all things done in the present age looked forward to the future, what need was there for the present age to be made by God? [Mu] Because it was fitting that rational creatures first be trained and exercised in doubts and then enjoy the eternal things afterwards, and that what is given should be seen to be deserved by those tested and become more pleasing to those recalling the battles passed through, and that they should more greatly glorify the Giver who helped the pious even in this age so that they might conquer and granted eternal rewards to the victors.

27. De doctrina rationalium in hoc saeculo.

27. On the doctrine of rational creatures in this present age.

[Delta] Quot modis in hoc saeculo rationalium doctrina peragitur? [Mu] Duobus: aut ex intellegentia rerum factarum, sicut dicit apostolus quia "Inuisibilia eius a creatura mundi, per ea quae facta sunt intellecta, conspiciuntur"; necesse est enim ut qui mundum atque omnia in eo posita considerat, modis ordinibusque distincta, intellegat esse Deum, qui haec et fecerit et gubernet: aut ex diuinis scripturis, quae, ut diximus, in quattuor species diuiduntur: historicam, propheticam, prouerbialem et simpliciter docentem.

[Delta] In how many ways in this age is the doctrine of rational beings carried out? [Mu] In two: either from the intelligibility of things made, as the apostle says because "the invisible things of him since the creation of the world are understood by the things that are made"; for it is necessary that he who considers the world and all things placed in it, distinguished in orders and modes, understand that there is a God who both made and governs these; or from the divine scriptures, which, as we have said, are divided into four kinds: the historical, the prophetic, the proverbial, and the simply didactic.

28. Quae seruanda sunt in scripturarum intellegentia?

28. What must be observed in the understanding of the Scriptures?

[Delta] Quae sunt quae in intellectu diuinarum scripturarum custodire debemus? [Mu] Vt ea quae dicuntur dicenti conueniant, ut a causis pro quibus sunt dicta non discrepent, ut concordent temporibus, locis, ordini, intentioni.

[Delta] What are the things which in the understanding of the divine scriptures we must keep? [Mu] That those things which are said be fitting to the speaker, that they not disagree with the causes for which they are said, that they accord with times, places, order, intention.

2. [Delta] Quam dicimus diuinae doctrinae intentionem? [Mu] Quam ipse Dominus dixit, ut diligamus Deum ex toto corde et ex tota anima et proximos tamquam nosmet ipos. Doctrinae autem corruptio est e contrario Deum non amare uel proximum.

2. [Delta] What do we call the intention of divine doctrine? [Mu] That which the Lord himself said, namely that we should love God with our whole heart and with our whole soul, and our neighbors as ourselves. The corruption of doctrine, however, is the contrary: not to love God or the neighbor.

[Delta] Quae huius contrarietatis est causa? [Mu] Causa malorum in ipsis est qui mali sunt, quia dum libero arbitrio a Deo bene concesso inordinate utuntur rationales creaturae, et malitiae et poenae causa sibimet exstiterunt.

[Delta] What is the cause of this contrariety? [Mu] The cause of evils is in those who are evil themselves, because while with free will granted by God for good they use it disorderly in the rational creature, the cause of malice and of punishment has arisen from themselves.

29. Vnde libri religionis catholicae asseruntur?

29. Whence are the books of the Catholic religion asserted?

[Delta] Vnde probamus libros religionis nostrae diuina esse inspiratione conscriptos? [Mu] Ex multis, quorum prima est ipsius scripturae ueritas; deinde ordo rerum, consonantia praeceptorum, modus locutionis sine ambitu puritasque uerborum. Additur conscribentium et praedicantium qualitas, quod diuina homines, excelsa uiles, infacundi subtilia non, nisi diuino repleti spiritu, tradidissent; tum praedicationis uirtus, quae mundum, licet a paucis despectis praedicaretur, obtinuit.

[Delta] From what do we prove that the books of our religion were written by divine inspiration? [Mu] From many things, of which the first is the truth of the scripture itself; next the order of things, the consonance of precepts, the manner of speech without ambiguity and the purity of words. Added is the quality of the scribes and preachers, namely that divine men delivered lofty and lowly matters, not the subtleities of the ineloquent, unless filled with the divine spirit; then the power of preaching, which has prevailed in the world, though preached by a few who were despised.

2. Accedunt his testificatio contrariorum, ut sibyllarum uel philosophorum, expulsio aduersariorum, utilitas consequentium, exitus eorum quae per acceptiones et figuras praedictionesque praedicta sunt; ad postremum miracula iugiter facta, donec scriptura ipsa susciperetur a gentibus, de qua hoc nunc ad maximum miraculum sufficit, quod ab omnibus suscepta cognoscitur.

2. Added to these are the testimonies of opponents, as of the sibyls or of philosophers, the expulsion of adversaries, the benefit of those who follow, the outcome of those things which have been foretold by acceptions and figures and predictions; lastly, miracles continually wrought, until the scripture itself was received by the nations, of which this now suffices as the greatest miracle, that it is known to have been received by all.

30. Vbi sit fides religioni necessaria.

30. Where faith is necessary for religion.

[Delta] Quodsi diuinae scripturae probationibus sufficiunt, quid necessaria est religioni fides? [Mu] Fides nostra super rationem quidem est; non tamen temerarie et irrationabiliter assumitur: ea enim quae ratio edocet fides intellegit, et ubi ratio defecerit, fides praecurrit. Non enim utcumque audita credimus, sed ea quae ratio non improbat.

[Delta] If divine scripture suffices by proofs, what then is faith necessary for in religion? [Mu] Our faith is indeed above reason; yet it is not assumed rashly or irrationally: for faith apprehends those things which reason teaches, and where reason has failed, faith steps in. For we do not believe whatever is heard, but those things which reason does not disprove.

Quae uero consequi ad plenum non potest fideli prudentia confitemur.

But those things which prudence cannot attain to the full for the faithful we confess.