Authors/Augustine/On the Trinity/On the Trinity Book IV

AUGUSTINE'S DE TRINITATE BOOK IV

• 4.0 LIBER 4 Preface.— The Knowledge of God is to Be Sought from God.
• 4.1 De gratia dei qua sibi humanum genus reconciliat ut quod perierat saluetur. Chapter 1.— We are Made Perfect by Acknowledgement of Our Own Weakness. The Incarnate Word Dispels Our Darkness.
• 4.2 De incarnatione verbi ut participes eius esse possemus. Chapter 2.— How We are Rendered Apt for the Perception of Truth Through the Incarnate Word.
• 4.3 De simplo saluatoris nostri quod ad duplum nostrum concurrit et congruit. Chapter 3.— The One Death and Resurrection of The Body of Christ Harmonizes with Our Double Death and Resurrection of Body and Soul, to the Effect of Salvation. In What Way the Single Death of Christ is Bestowed Upon Our Double Death.
• 4.4 De ratione simpli ad duplum per numerum ternarium atque senarium. Chapter 4.— The Ratio of the Single to the Double Comes from the Perfection of the Senary Number. The Perfection of The Senary Number is Commended in the Scriptures. The Year Abounds in The Senary Number.
• 4.5 De quadraginta et sex annis aedificationis dominici corporis. Chapter 5.— The Number Six is Also Commended in the Building Up of the Body of Christ and of the Temple at Jerusalem.
• 4.6 De triduo quo impleto dominus resurrexit. Chapter 6.— The Three Days of the Resurrection, in Which Also the Ratio of Single to Double is Apparent.
• 4.7 De signis et peefigurationibus quae adventum domini praecesserunt. Chapter 7.— In What Manner We are Gathered from Many into One Through One Mediator.
• 4.8 De filio dei qui et in forma dei et in forma serui una persona est. Chapter 8.— In What Manner Christ Wills that All Shall Be One in Himself.
• 4.9 De unitate ecclesiae in deo per geminam dilectionem cui formam praebet trinitas patris et filii et spiritus sancti. Chapter 9.— The Same Argument Continued.
• 4.10 De mediatore ad mortem diabolo et mediatore ad vitam Iesu Christo. Chapter 10.— As Christ is the Mediator of Life, So the Devil is the Mediator of Death.
• 4.11 De facilitate ludificationum quibus homines immundi spiritus fallunt. Chapter 11.— Miracles Which are Done by Demons are to Be Spurned.
• 4.12 De falsis et deceptoriis purgationibus. Chapter 12.— The Devil the Mediator of Death, Christ of Life.
• 4.13 Mortem Christi non fuisse necessitatis nostrae sed voluntatis suae ac potestatis. Chapter 13.— The Death of Christ Voluntary. How the Mediator of Life Subdued the Mediator of Death. How the Devil Leads His Own to Despise the Death of Christ.
• 4.14 De sacrificio perfecto et vero quod ipse pro nobis saluator effectus est. Chapter 14.— Christ the Most Perfect Victim for Cleansing Our Faults. In Every Sacrifice Four Things are to Be Considered.
• 4.15 De his qui sibi purgationem de virtute propria pollicentur. Chapter 15.— They are Proud Who Think They are Able, by Their Own Righteousness, to Be Cleansed So as to See God.
• 4.16 Sapientes mundi nec resurrectionis veritatem cognoscere nec futurorum ordinem scire potuisse, quamvis et ipsi uaticinia habere videantur. Chapter 16.— The Old Philosophers are Not to Be Consulted Concerning the Resurrection and Concerning Things to Come.
• 4.17 Unde apud impios possint quaedam future praesciri. Chapter 17.— In How Many Ways Things Future are Foreknown. Neither Philosophers, Nor Those Who Were Distinguished Among the Ancients, are to Be Consulted Concerning the Resurrection of the Dead.
• 4.18 De fide qua credimus temporaliter gesta et veritate quae reddet aeterna. Chapter 18.— The Son of God Became Incarnate in Order that We Being Cleansed by Faith May Be Raised to the Unchangeable Truth.
• 4.19 De missione filii dei qua in forma serui patre factus est minor, cum in forma dei patri permaneret aequalis. Chapter 19.— In What Manner the Son Was Sent and Proclaimed Beforehand. How in the Sending of His Birth in the Flesh He Was Made Less Without Detriment to His Equality with the Father.
• 4.20 Non esse contra aequalitatem patris et filii si etiam secundum coaeternam petri divinitatem intellegatur filius missus. Chapter 20.— The Sender and the Sent Equal. Why the Son is Said to Be Sent by the Father. Of the Mission of the Holy Spirit. How and by Whom He Was Sent. The Father the Beginning of the Whole Godhead.
• 4.21 De sensibili demonstratione spiritus sancti et de coaeterna unitate trinitatis. Chapter 21.— Of the Sensible Showing of the Holy Spirit, and of the Coeternity of the Trinity. What Has Been Said, and What Remains to Be Said.

Latin	Latin
LIBER IV	On the Trinity (Book IV)
	Explains for what the Son of God was sent, viz, that by Christ's dying for sinners, we were to be convinced how great is God's love for us, and also what manner of men we are whom He loved. That the Word came in the flesh, to the purpose also of enabling us to be so cleansed as to contemplate and cleave to God. That our double death was abolished by His death, being one and single. And hereupon is discussed, how the single of our Saviour harmonizes to salvation with our double; and the perfection is treated at length of the senary number, to which the ratio itself of single to double is reducible. That all are gathered together from many into one by the one Mediator of life, viz. Christ, through Whom alone is wrought the true cleansing of the soul. Further it is demonstrated that the Son of God, although made less by being sent, on account of the form of a servant which He took, is not therefore less than the Father according to the form of God, because He was sent by Himself: and that the same account is to be given of the sending of the Holy Spirit.
[4.0.1] Scientiam terrestrium caelestiumque rerum magni aestimare solet genus humanum. In quo profecto meliores sunt qui huic scientiae praeponunt nosse semetipsos, laudabiliorque est animus cui nota est vel infirmitas sua quam qui ea non respecta vias siderum scrutatur etiam cogniturus aut qui iam cognit as tenet ignorans ipse qua ingrediatur ad salutem ac firmitatem suam. Qui vero iam evigilavit in deum spiritus sancti calore excitatus atque in eius amore coram se viluit ad eumque intrare volens nec valens eoque sibi lucente attendit in se invenitque se suamque aegritudinem illius munditiae contemperari non posse cognovit, flere dulce habet et eum deprecari ut etiam atque etiam misereatur donec exuat totam miseriam, et precari cum fiducia iam gratuito pignore salutis accepto per eius unicum saluatorem hominis et inluminatorem -- hunc ita egentem ac dolentem scientia non infiat quia caritas aedificat. Praeposuit enim scientiam scientiae, praeposuit scire infirmitatem suam magis quam scire mundi moenia, fundamenta terrarum et fastigia caelorum, et hanc apponendo scientiam apposuit dolorem, dolorem peregrinationis suae ex desiderio patriae suae et conditoris eius beati dei sui. In hoc genere hominum, in familia Christi tui, domine deus meus, si inter pauperes tuos gemo, da mihi de pane tuo respondere hominibus qui non esuriunt et sitiunt iustitiam sed satiati sunt et abundant. Satiavit autem illos phantasma eorum non veritas tua quam repellendo resiliunt et in suam uanitatem cadunt. Ego certe sentio quam multa figmenta pariat cor humanum. Et quid est cor meum nisi cor huma num? Sed hoc oro deum cordis mei ut nihil ex eis figmentis pro solido vero eructuem in has litteras, sed inde veniat in eas quidquid per me venire potuerit unde mihi, quamvis proiecto a facie ocolorum suorum et de longinquo redire conanti per viam quam stravit humanitate divinitatis uni geniti sui, aura veritatis eius aspergitur -- quam in tantum licet mutabilis haurio in quantum in ea nihil mutabile video, nec locis et temporibus sicut corpora, nec solis temporibus et quasi locis sicut spirituum nostrorum cogitationes, nec solis temporibus et nulla vel imagine locorum sicut quaedam nostrarum mentium ratiocinationes. Omnino enim dei essentia qua est nihil hab et mutabile nec in aeternitate nec in veritate nec in voluntate quia aeterna ibi est veritas, aeterna caritas; et vera ibi est caritas, vera aeternitas; cara veritas.	1. The knowledge of things terrestrial and celestial is commonly thought much of by men. Yet those doubtless judge better who prefer to that knowledge, the knowledge of themselves; and that mind is more praiseworthy which knows even its own weakness, than that which, without regard to this, searches out, and even comes to know, the ways of the stars, or which holds fast such knowledge already acquired, while ignorant of the way by which itself to enter into its own proper health and strength. But if any one has already become awake towards God, kindled by the warmth of the Holy Spirit, and in the love of God has become vile in his own eyes; and through wishing, yet not having strength to come in unto Him, and through the light He gives, has given heed to himself, and has found himself, and has learned that his own filthiness cannot mingle with His purity; and feels it sweet to weep and to entreat Him, that again and again He will have compassion, until he have put off all his wretchedness; and to pray confidently, as having already received of free gift the pledge of salvation through his only Saviour and Enlightener of man:— such an one, so acting, and so lamenting, knowledge does not puff up, because charity edifies; for he has preferred knowledge to knowledge, he has preferred to know his own weakness, rather than to know the walls of the world, the foundations of the earth, and the pinnacles of heaven. And by obtaining this knowledge, he has obtained also sorrow; but sorrow for straying away from the desire of reaching his own proper country, and the Creator of it, his own blessed God. And if among men such as these, in the family of Your Christ, O Lord my God, I groan among Your poor, give me out of Your bread to answer men who do not hunger and thirst after righteousness, but are sated and abound. But it is the vain image of those things that has sated them, not Your truth, which they have repelled and shrunk from, and so fall into their own vanity. I certainly know how many figments the human heart gives birth to. And what is my own heart but a human heart? But I pray the God of my heart, that I may not vomit forth (eructuem) into these writings any of these figments for solid truths, but that there may pass into them only what the breath of His truth has breathed into me; cast out though I am from the sight of His eyes, and striving from afar to return by the way which the divinity of His only-begotten Son has made by His humanity. And this truth, changeable though I am, I so far drink in, as far as in it I see nothing changeable: neither in place and time, as is the case with bodies; nor in time alone, and in a certain sense place, as with the thoughts of our own spirits; nor in time alone, and not even in any semblance of place, as with some of the reasonings of our own minds. For the essence of God, whereby He is, has altogether nothing changeable, neither in eternity, nor in truth, nor in will; since there truth is eternal, love eternal; and there love is true, eternity true; and there eternity is loved, and truth is loved.
[4.1.2] Sed quoniam exsulavimus ab incommutabili gaudio, nec tamen inde praecisi atque abrupti sumus ut non etiam in istis mutabilibus et temporalibus aeternitatem, veritatem, beatitatem quaereremus (nec mori enim nec falli nec perturbari volumus), missa sunt nobis divinitus visa congrua peregrinationi nostrae quibus admoneremur non hic esse quod quaerimus sed illuc ab ista esse redeundum unde nisi penderemus hic ea non quaereremus. Ac primum nobis persuadendum fuit quantum nos diligeret deus ne desperatione non auderemus erigi in eum. Quales autem dilexerit ostendi oportebat ne tamquam de meritis nostris superbientes magis ab eo resiliremus et in nostra fortitudine magis deficeremus, ac per hoc egit nobiscum ut per eius fortitudinem potius proficeremus atque ita in infirmitate humilitatis perficeretur virtus caritatis. Hoc significat in psalmo ubi ait: Pluuiam voluntariam segregans, deus, haereditati tuae, et infirmata est; tu vero perfecisti eam. Pluuiam quippe voluntariam non nisi gratiam vult intellegi, non meritis redditam sed gratis datam unde et gratia nominatur; dedit enim eam non quia digni eramus sed quia voluit. Hoc cognoscentes non fidentes in nobis erimus, et hoc est infirmari. Ipse vero perficit nos qui etiam Paulo apostolo dixit: Sufficit tibi gratia mea; nam virtus in infirmitate perficitur. Persuadendum ergo erat homini quantum nos dilexerit deus et quales dilexerit: quantum ne desperaremus, quales ne superbiremus. Hunc locum apostolus per necessarium sic explicat: Commendat autem, inquit, suam caritatem deus in nobis quondam cum adhuc peccatores essemus, Christus pro nobis mortuus est; multo magis iustificati nunc in sanguine ipsius salui erimus, ab ira per ipsum. Si enim cum inimici essemus, reconciliati sumus deo per mortem filii eius, multo magis reconciliati salui erimus in vita ipsius. Item alio loco: Quid ergo dicemus, inquit, ad haec? Si deus pro nobis, quis contra nos? Qui filio proprio non pepercit sed pro nobis omnibus tradidit eum, quomodo non et cum illo omnia nobis donavit? Quod autem factum nobis annuntiatur, hoc futurum ostendebatur et antiquis iustis ut per eandem fidem etiam ipsi humiliati infirmarentur et infirmati perficerentur.	2. But since we are exiled from the unchangeable joy, yet neither cut off nor torn away from it so that we should not seek eternity, truth, blessedness, even in those changeable and temporal things (for we wish neither to die, nor to be deceived, nor to be troubled); visions have been sent to us from heaven suitable to our state of pilgrimage, in order to remind us that what we seek is not here, but that from this pilgrimage we must return there, whence unless we originated we should not here seek these things. And first we have had to be persuaded how much God loved us, lest from despair we should not dare to look up to Him. And we needed to be shown also what manner of men we are whom He loved, lest being proud, as if of our own merits, we should recede the more from Him, and fail the more in our own strength. And hence He so dealt with us, that we might the rather profit by His strength, and that so in the weakness of humility the virtue of charity might be perfected. And this is intimated in the Psalm, where it is said, You, O God, sent a spontaneous rain, whereby You made Your inheritance perfect, when it was weary. For by spontaneous rain nothing else is meant than grace, not rendered to merit, but given freely, whence also it is called grace; for He gave it, not because we were worthy, but because He willed. And knowing this, we shall not trust in ourselves; and this is to be made weak. But He Himself makes us perfect, who says also to the Apostle Paul, My grace is sufficient for you, for my strength is made perfect in weakness. Man, then, was to be persuaded how much God loved us, and what manner of men we were whom He loved; the former, lest we should despair; the latter, lest we should be proud. And this most necessary topic the apostle thus explains: But God commends, he says, His love towards us, in that, while we were yet sinners, Christ died for us. Much more then, being now justified by His blood, we shall be saved from wrath through Him. For if, when we were enemies, we were reconciled to God by the death of His Son; much more, being reconciled, we shall be saved by His life. Romans 5:8-10— Donavit Also in another place: What, he says, shall we then say to these things? If God be for us, who can be against us? He that spared not His own Son, but delivered Him up for us all, how has He not with Him also freely given us all things? Now that which is declared to us as already done, was shown also to the ancient righteous as about to be done; that through the same faith they themselves also might be humbled, and so made weak; and might be made weak, and so perfected.
[4.1.3] Quia igitur unum est verbum dei per quod facta sunt omnia, quod est incommutabilis veritas ubi principaliter atque incommutabiliter sunt omnia simul, non solum quae nunc sunt in hac universa creatura, verum etiam quae fuerunt et quae future sunt; ibi autem nec fuerunt nec future sunt sed tantummodo sunt; et omnia vita sunt et omnia unum sunt et magis unum est et una est vita. Sic enim omnia per ipsum facta sunt ut quidquid factum est in his, in illo vita sit; et facta non sit quia in principio non factum est verbum, sed erat verbum, et verbum erat apud deum, et deus erat verbum, et omnia per ipsum facta sunt; nec per ipsum omnia facta essent nisi ipsum esset ante omnia factumque non esset. In his autem quae per ipsum facta sunt etiam corpus quod vita non est per ipsum non fieret nisi in illo antequam fieret vita esset. Quod enim factum est in illo iam vita erat, et non qualiscumque vita; nam et anima vita est corporis, sed et haec facta est quia mutabilis est, et per quid facta est nisi per dei verbum incommutabile? Omnia enim per ipsum facta sunt, et sine ipso factum est nihil. Quod ergo factum est iam in illo vita erat, et non qualiscumque vita, sed vita erat lux hominum, lux utique rationalium mentium per quas homines a pecoribus differunt et ideo sunt homines. Non ergo lux corporea quae lux est carnium sive de caelo fulgeat sive terrenis ignibus accendatur, nec humanarum tantum carnium sed etiam belluinarum et usque ad minutissimos quosque vermiculos; omnia enim haec vident istam lucem. At illa vita lux hominum erat nec longe posita ab unoquoque nostrum; in illa enim vivimus et movemur et sumus	3. Because therefore the Word of God is One, by which all things were made, which is the unchangeable truth, all things are simultaneously therein, potentially and unchangeably; not only those things which are now in this whole creation, but also those which have been and those which shall be. And therein they neither have been, nor shall be, but only are; and all things are life, and all things are one; or rather it is one being and one life. For all things were so made by Him, that whatsoever was made in them was not made in Him, but was life in Him. Since, in the beginning, the Word was not made, but the Word was with God, and the Word was God, and all things were made by Him; neither had all things been made by Him, unless He had Himself been before all things and not made. But in those things which were made by Him, even body, which is not life, would not have been made by Him, except it had been life in Him before it was made. For that which was made was already life in Him; and not life of any kind soever: for the soul also is the life of the body, but this too is made, for it is changeable; and by what was it made, except by the unchangeable Word of God? For all things were made by Him; and without Him was not anything made that was made. What, therefore, was made was already life in Him; and not any kind of life, but the life [which] was the light of men; the light certainly of rational minds, by which men differ from beasts, and therefore are men. Therefore not corporeal light, which is the light of the flesh, whether it shine from heaven, or whether it be lighted by earthly fires; nor that of human flesh only, but also that of beasts, and down even to the minutest of worms. For all these things see that light: but that life was the light of men; nor is it far from any one of us, for in it we live, and move, and have our being.
[4.2.4] Sed lux in tenebris lucet, et tenebrae eam non comprehenderunt. Tenebrae autem sunt stultae menses hominum praua cupiditate atque infidelitate caecatae. Has ut curaret atque sanaret verbum, per quod facta sunt omnia, caro factum est et habitavit in nobis. Inluminatio quippe nostra participatio verbi est, illius scilicet vitae quae lux est hominum. Huic autem participationi prorsus inhabiles et minus idonei eramus propter immunditiam peccatorum; mundandi ergo eramus. Porro iniquorum et superborum una mundatio est sanguis iusti et humilitas dei, ut ad contemplandum deum quod natura non sumus per eum mundaremur factum quod natura sumus et quod peccato non sumus. Deus enim natura non sumus; homines natura sumus; iusti peccato non sumus. Deus itaque factus homo iustus intercessit deo pro homine peccatore. Non enim congruit peccator iusto, sed congruit homini homo. Adiungens ergo nobis similitudinem humanitatis suae abstulit dissimilitudinem iniquitatis nostrae, et factus particeps mortalitatis nostrae fecit participes divinitatis suae. Merito quippe mors peccatoris veniens ex damnationis necessitate soluta est per mortem iusti venientem ex miserieordiae voluntate dum simplum eius congruit duplo nostro Haec enim congruentia (sive convenientia vel concinentia vel consonantia commodms dicitur quod est unum ad duo), in omni compaginatione vel si melius dieitur coaptatione creaturae valet plurimum. Hane enim eoaptationem, sieut mihi nunc oceurrit, dicere volui quam graeci *harmonian* vocant. Neque nunc locus est ut ostendam quantum valeat consonantia simpli ad duplum quae maxime in nobis reperitur et sic nobis insita naturaliter (a quo utique nisi ab eo qui nos creavit?) ut nec imperiti possint eam non sentire sive ipsi cantantes sive alios audientes. Per hane quippe voces acutiores gravioresque coneordant ita ut quisquis ab ea dissonuerit non scientiam, cuius expertes sunt plurimi, sed ipsum sensum auditus nostri uehementer offendat. Sed hoc ut demonstretur longo sermone opus est; ipsis autem auribus exhiberi potest ab eo qui novit in regulari monochordo.	4. But the light shines in darkness, and the darkness comprehended it not. Now the darkness is the foolish minds of men, made blind by vicious desires and unbelief. And that the Word, by whom all things were made, might care for these and heal them, The Word was made flesh, and dwelt among us. For our enlightening is the partaking of the Word, namely, of that life which is the light of men. But for this partaking we were utterly unfit, and fell short of it, on account of the uncleanness of sins. Therefore we were to be cleansed. And further, the one cleansing of the unrighteous and of the proud is the blood of the Righteous One, and the humbling of God Himself; that we might be cleansed through Him, made as He was what we are by nature, and what we are not by sin, that we might contemplate God, which by nature we are not. For by nature we are not God: by nature we are men, by sin we are not righteous. Wherefore God, made a righteous man, interceded with God for man the sinner. For the sinner is not congruous to the righteous, but man is congruous to man. By joining therefore to us the likeness of His humanity, He took away the unlikeness of our unrighteousness; and by being made partaker of our mortality, He made us partakers of His divinity. For the death of the sinner springing from the necessity of comdemnation is deservedly abolished by the death of the Righteous One springing from the free choice of His compassion, while His single [death and resurrection] answers to our double [death and resurrection]. For this congruity, or suitableness, or concord, or consonance, or whatever more appropriate word there may be, whereby one is [united] to two, is of great weight in all compacting, or better, perhaps, co-adaptation, of the creature. For (as it just occurs to me) what I mean is precisely that co-adaptation which the Greeks call ??µ???a . However this is not the place to set forth the power of that consonance of single to double which is found especially in us, and which is naturally so implanted in us (and by whom, except by Him who created us?), that not even the ignorant can fail to perceive it, whether when singing themselves or hearing others. For by this it is that treble and bass voices are in harmony, so that any one who in his note departs from it, offends extremely, not only trained skill, of which the most part of men are devoid, but the very sense of hearing. To demonstrate this, needs no doubt a long discourse; but any one who knows it, may make it plain to the very ear in a rightly ordered monochord.
[4.3.5] Verum quod instat in praesentia quantum donat deus edisserendum est, quemadmodum simplum domini et saluatoris nostri Iesu Christi duplo nostro congruat et quodam modo coneinat ad salutem. Nos certe, quod nemo christianus ambigit, et anima et corpore mortui sumus, anima propter peccatum, corpore propter poenam peceati ae per hoc et corpore propter peccatum. Utrique autem rei nostrae, id est et animae et corpori, medicina et resurrectione opus erat ut in melius renouaretur quod erat in deterius commutatum. Mors autem animae impietas est et mors corporis corruptibilitas per quam fit et animae a corpore abscessus. Sicut enim anima deo deserente sic corpus anima deserente moritur, unde illa fit insipiens, hoc exanime. Resuscitatur ergo anima per poenitentiam, et in corpore adhuc mortali renouatio vitae inchoatur a fide qua creditur in eum qui iustificat impium, bonisque moribus augetur et roboratur de die in diem cum magis magisque renouatur interior homo. Corpus vero tamquam homo exterior quanto est haec vita diuturnior magis magisque corrumpitur vel aetate vel morbo vel variis afflictationibus donec veniat ad ultimam quae ab omnibus mors vocatur. Eius autem resurrectio differtur in finem cum et ipsa iustificatio nostra perficietur ineffabiliter. Tunc enim similes ei erimus quoniam videbimus eum sicuti est. Nunc vero quamdiu corpus quod corrumpitur aggrauat animam et vita humana super terram tota temptatio est, non iustificatur in conspectu eius omnis vivens in comparatione iustitiae qua aequabimur angelis et gloriae quae reuelabitur in nobis. De morte autem animae a morte corporis distinguenda quid plura documenta commemorem, cum dominus in una euangelica sententia utramque mortem cuivis facile discernendam posuerit ubi ait: Sine mortuos sepelire mortuos suos? Sepeliendum quippe corpus mortuum erat; sepultores autem eius per infidelitatem impietatis in anima mortuos intellegi voluit quales excitantur cum dicitur: Surge qui dormis et exsurge a mortuis, et illuminabit te Christus. Detestatur autem quandam mortem apostolus dicens de vidua: Quae autem in deliciis agit vivens mortua est. Anima igitur iam pia quae fuit impia propter iustitiam fidei dicitur ex morte revixisse atque vivere. Corpus autem non tantum moriturum propter animae abscessum qui futurus est, sed propter tantam infirmitatem carnis et sanguinis quodam loco in scripturis etiam mortuum dicitur loquente apostolo: Corpus quidem, inquit, mortuum est propter peccatum; spiritus autem vita est propter iustitiam. Haec vita ex fide facta est quoniam iustus ex fide vivit. Sed quid sequitur? Si autem spiritus eius qui suscitavit Iesum ex mortuis habitat in vobis, qui suscitavit Iesum Christum a mortuis vivificabit et mortalia corpora uestra per inhabitantem spiritum eius in vobis.	5. But for our present need we must discuss, so far as God gives us power, in what manner the single of our Lord and Saviour Jesus Christ answers to, and is, so to say, in harmony with our double to the effect of salvation. We certainly, as no Christian doubts, are dead both in soul and body: in soul, because of sin; in body, because of the punishment of sin, and through this also in body because of sin. And to both these parts of ourselves, that is, both to soul and to body, there was need both of a medicine and of resurrection, that what had been changed for the worse might be renewed for the better. Now the death of the soul is ungodliness, and the death of the body is corruptibility, through which comes also a departure of the soul from the body. For as the soul dies when God leaves it, so the body dies when the soul leaves it; whereby the former becomes foolish, the latter lifeless. For the soul is raised up again by repentance, and the renewing of life is begun in the body still mortal by faith, by which men believe in Him who justifies the ungodly; and it is increased and strengthened by good habits from day to day, as the inner man is renewed more and more. But the body, being as it were the outward man, the longer this life lasts is so much the more corrupted, either by age or by disease, or by various afflictions, until it come to that last affliction which all call death. And its resurrection is delayed until the end; when also our justification itself shall be perfected ineffably. For then we shall be like Him, for we shall see Him as He is. But now, so long as the corruptible body presses down the soul, and human life upon earth is all temptation, in His sight shall no man living be justified, in comparison of the righteousness in which we shall be made equal with the angels, and of the glory which shall be revealed in us. But why mention more proofs respecting the difference between the death of the soul and the death of the body, when the Lord in one sentence of the Gospel has made either death easily distinguishable by any one from the other, where He says, Let the dead bury their dead? For burial was the fitting disposal of a dead body. But by those who were to bury it He meant those who were dead in soul by the impiety of unbelief, such, namely, as are awakened when it is said, Awake you that sleep, and arise from the dead, and Christ shall give you light. And there is a death which the apostle denounces, saying of the widow, But she that lives in pleasure is dead while she lives. Therefore the soul, which was before ungodly and is now godly, is said to have come alive again from the dead and to live, on account of the righteousness of faith. But the body is not only said to be about to die, on account of that departure of the soul which will be; but on account of the great infirmity of flesh and blood it is even said to be now dead, in a certain place in the Scriptures, namely, where the apostle says, that the body is dead because of sin, but the spirit is life because of righteousness. Now this life is wrought by faith, since the just shall live by faith. But what follows? But if the spirit of Him that raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies by His Spirit which dwells in you.
[4.2.6] Huic ergo duplae morti nostrae saluator impendit simplam suam, et ad faciendam utramque resuscitationem nostram in sacramento et exemplo praeposuit et proposuit unam suam. Neque enim fuit peccator aut impius ut ei tamquam spiritu mortuo in interiore homine renouari opus esset et tamquam resipiscendo ad vitam iustitiae reuocari, sed indutus carne mortali et sola moriens, sola resurgens, ea sola nobis ad utrumque concinuit cum in ea fieret interioris hominis sacramentum, exterioris exemplum. Interioris enim hominis nostri sacramento data est illa vox pertinens ad mortem animae nostrae significandam non solum in psalmo verum etiam in cruce: Deus meus, deus meus ut quid me dereliquisti? Cui voci congruit apostolus dicens: Scientes quia uetus homo noster simul crucifixus est ut euacuetur corpus peccati, ut ultra non seruiamus peccato. Crucifixio quippe interioris hominis poenitentiae dolores intelleguntur et continentiae quidam salubris cruciatus, per quam mortem mors impietatis perimitur in qua nos non relinquit deus. Et ideo per talem crucem euacuatur corpus peccati ut iam non exhibeamus membra nostra arma iniquitatis peccato. Quia et interior homo si utique renouatur de die in diem profecto uetus est antequam renovetur. Intus namque agitur quod idem apostolus dicit: Exuite vos ueterem hominem et induite nouum. Quod ita consequenter exponit: Quapropter deponentes mendacium loquimini veritatem. Ubi autem deponitur mendacium nisi intus ut habitet in monte sancto dei qui loquitur veritatem in corde suo? Resurrectio vero corporis domini ad sacramentum interioris resurrectionis nostrae pertinere ostenditur ubi postquam resurrexit ait mulieri: Noli me tangere; nondum enim ascendi ad patrem meum. Cui mysterio congruit apostolus dicens: Si autem resurrexistis cum Christo, quae sursum sunt quaerite ubi Christus est in dextera dei sedens; quae sursum sunt sapite. Hoc est enim Christum non tangere nisi cum ascenderit ad patrem, non de Christo carnaliter sapere. Iam vero ad exemplum mortis exterioris hominis nostri dominicae carnis mors pertinet quia per talem passionem maxime hortatus est seruos suos ut non timeant eos qui corpus occidunt, animam autem non possunt occidere. Propter quod dicit apostolus: Ut suppleam quae desunt pressurarum Christi in carne mea. Et ad exemplum resurrectionis exterioris hominis nostri pertinere invenitur resurrectio corporis domini quia discipulis ait: Palpate et videte quia spiritus ossa et carnem non habet sicut me videtis habere. Et unus ex discipulis eius etiam cicatrices eius contrectans exclamavit dicens: Dominus meus et deus meus! Et cum illius carnis tota integritas appareret, demonstratum est in ea quod suos exhortans dixerat: Capillus capitis uestri non peribit. Unde enim primo: Noli me tangere; nondum enim ascendi ad patrem meum et unde antequam ascendat ad patrem a discipulis tangitur nisi quia illic insinuabatur interioris hominis sacramentum, hic praebebatur exterioris exemplum? An forte quisquam ita est absurdus atque aversus a vero ut audeat dicere a viris eum tactum antequam ascenderet, a mulieribus autem cum ascendisset? Propter hoc exemplum futurae nostrae resurrectionis in corpore quod praecessit in domino dicit apostolus: Initium Christus, deinde qui sunt Christi. De corporis enim resurrectione illo loco agebatur propter quam etiam dicit: Transfiguravit corpus humilitatis nostrae conforme corpori gloriae suae. Una ergo mors nostri saluatoris duabus mortibus nostris saluti fuit, et una eius resurrectio duas nobis resurrectiones praestitit cum corpus eius in utraque re, id est et in morte et in resurrectione, et in sacramento interioris hominis nostri et exemplo exterioris medicinali quadam convenientia ministratum est.	6. Therefore on this double death of ours our Saviour bestowed His own single death; and to cause both our resurrections, He appointed beforehand and set forth in mystery and type His own one resurrection. For He was not a sinner or ungodly, that, as though dead in spirit, He should need to be renewed in the inner man, and to be recalled as it were to the life of righteousness by repentance; but being clothed in mortal flesh, and in that alone dying, in that alone rising again, in that alone did He answer to both for us; since in it was wrought a mystery as regards the inner man, and a type as regards the outer. For it was in a mystery as regards our inner man, so as to signify the death of our soul, that those words were uttered, not only in the Psalm, but also on the cross: My God, my God, why have You forsaken me? To which words the apostle agrees, saying, Knowing this, that our old man is crucified with Him, that the body of sin might be destroyed, that henceforth we should not serve sin; since by the crucifixion of the inner man are understood the pains of repentance, and a certain wholesome agony of self-control, by which death the death of ungodliness is destroyed, and in which death God has left us. And so the body of sin is destroyed through such a cross, that now we should not yield our members as instruments of unrighteousness unto sin. Because, if even the inner man certainly is renewed day by day, yet undoubtedly it is old before it is renewed. For that is done inwardly of which the same apostle speaks: Put off the old man, and put on the new; which he goes on to explain by saying, Wherefore, putting away lying, speak every man truth. But where is lying put away, unless inwardly, that he who speaks the truth from his heart may inhabit the holy hill of God? But the resurrection of the body of the Lord is shown to belong to the mystery of our own inner resurrection, where, after He had risen, He says to the woman, Touch me not, for I am not yet ascended to my Father; with which mystery the apostle's words agree, where he says, If you then be risen with Christ, seek those things which are above, where Christ sits on the right hand of God; set your thoughts on things above. For not to touch Christ, unless when He had ascended to the Father, means not to have thoughts of Christ after a fleshly manner. Again, the death of the flesh of our Lord contains a type of the death of our outer man, since it is by such suffering most of all that He exhorts His servants that they should not fear those who kill the body, but are not able to kill the soul. Wherefore the apostle says, That I may fill up that which is behind of the afflictions of Christ in my flesh. And the resurrection of the body of the Lord is found to contain a type of the resurrection of our outward man, because He says to His disciples, Handle me, and see; for a spirit has not flesh and bones, as you see me have. And one of the disciples also, handling His scars, exclaimed, My Lord and my God! And whereas the entire integrity of that flesh was apparent, this was shown in that which He had said when exhorting His disciples: There shall not a hair of your head perish. For how comes it that first is said, Touch me not, for I am not yet ascended to my Father; and how comes it that before He ascends to the Father, He actually is touched by the disciples: unless because in the former the mystery of the inner man was intimated, in the latter a type was given of the outer man? Or can any one possibly be so without understanding, and so turned away from the truth, as to dare to say that He was touched by men before He ascended, but by women when He had ascended? It was on account of this type, which went before in the Lord, of our future resurrection in the body, that the apostle says, Christ the first-fruits; afterward they that are Christ's. For it was the resurrection of the body to which this place refers, on account of which he also says, Who has changed our vile body, that it may be fashioned like His glorious body. The one death therefore of our Saviour brought salvation to our double death, and His one resurrection wrought for us two resurrections; since His body in both cases, that is, both in His death and in His resurrection, was ministered to us by a kind of healing suitableness, both as a mystery of the inner man, and as a type of the outer.
[4.4.7] Haec autem ratio simpli ad duplum oritur quidem a ternario numero; unum quippe ad duo tria sunt. Sed hoc totum quod dixi ad senarium pervenit, unum enim et duo et tria sex fiunt. Qui numerus propterea perfectus dicitur quia partibus suis completur; habet enim eas tres: sextam, tertiam, dimidiam; nec ulla pars alia quae dici possit quota sit invenitur in eo. Sexta ergo eius unum est, tertia duo, dimidia tria. Unum autem et duo et tria consummant eundem senarium. Cuius perfectionem nobis sancta scriptura commendat in eo maxime quod deus sex diebus perfecit opera sua, et sexto die factus est homo ad imaginem dei. Et sexta aetate generis humani filius dei venit et factus est filius hominis ut nos reformaret ad imaginem dei. Ea quippe nunc aetas agitur sive milleni anni singulis distribuantur aetatibus sive in divinis litteris memorabiles atque insignes quasi articulos temporum uestigemus ut prima aetas inveniatur ab Adam usque ad Noe, inde secunda usque ad Abraham, et deinceps sicut Matthaeus euangelista distinxit ab Abraham usque ad David, a David usque ad transmigrationem in Babyloniam atque inde usque ad virginis partum. Quae tres aetates coniunctae illis duabus quinque faciunt. Proinde sextam inchoavit nativitas domini, quae nunc agitur usque ad occultum temporis finem. Hunc senarium numerum quandam temporis gerere figuram etiam in illa ratione tripertitae distributionis agnoscimus qua unum tempus computamus ante legem, alterum sub lege, tertium sub gratia. In quo tempore sacramentum renouationis accipimus ut in fine temporis etiam resurrectione carnis omni ex parte renouati ab universa non solum animi verum etiam corporis infirmitate sanemur. Unde intellegitur illa mulier in typo ecclesiae a domino sanata et erecta quam curuaverat infirmitas alligante satana; de talibus enim occultis hostibus plangit illa vox psalmi: Curuaverunt animam meam. Haec autem mulier decem et octo annos habebat in infirmitate, quod est ter seni. Menses autem annorum decem et octo inveniuntur in numero solidi quadrati senarii, quod est sexies seni et hoc sexies. Iuxta quippe est in eodem euangelii loco arbor quoque illa ficulnea cuius miseram sterilitatem etiam tertius annus arguebat. Sed ita pro illa intercessum est ut dimitteretur illo anno, ut si fructum ferret, bene, sin aliter, excideretur. Nam et tres anni ad eandem tnpertitam distributionem pertinent, et menses trium annorum quadratum senanum faciunt, quod est sexies senu.	7. Now this ratio of the single to the double arises, no doubt, from the ternary number, since one added to two makes three; but the whole which these make reaches to the senary, for one and two and three make six. And this number is on that account called perfect, because it is completed in its own parts: for it has these three, sixth, third, and half; nor is there any other part found in it, which we can call an aliquot part. The sixth part of it, then, is one; the third part, two; the half, three. But one and two and three complete the same six. And Holy Scripture commends to us the perfection of this number, especially in this, that God finished His works in six days, and on the sixth day man was made in the image of God. And the Son of God came and was made the Son of man, that He might re-create us after the image of God, in the sixth age of the human race. For that is now the present age, whether a thousand years apiece are assigned to each age, or whether we trace out memorable and remarkable epochs or turning-points of time in the divine Scriptures, so that the first age is to be found from Adam until Noah, and the second thence onwards to Abraham, and then next, after the division of Matthew the evangelist, from Abraham to David, from David to the carrying away to Babylon, and from thence to the travail of the Virgin, which three ages joined to those other two make five. Accordingly, the nativity of the Lord began the sixth, which is now going onwards until the hidden end of time. We recognize also in this senary number a kind of figure of time, in that threefold mode of division, by which we compute one portion of time before the Law; a second, under the Law; a third, under grace. In which last time we have received the sacrament of renewal, that we may be renewed also in the end of time, in every part, by the resurrection of the flesh, and so may be made whole from our entire infirmity, not only of soul, but also of body. And thence that woman is understood to be a type of the church, who was made whole and upright by the Lord, after she had been bowed by infirmity through the binding of Satan. For those words of the Psalm lament such hidden enemies: They bowed down my soul. And this woman had her infirmity eighteen years, which is thrice six. And the months of eighteen years are found in number to be the cube of six, viz. six times six times six. Nearly, too, in the same place in the Gospel is that fig tree, which was convicted also by the third year of its miserable barrenness. But intercession was made for it, that it might be let alone that year, that year, that if it bore fruit, well; if otherwise, it should be cut down. For both three years belong to the same threefold division, and the months of three years make the square of six, which is six times six.
[4.4.8] Annus etiam unus si duodecim menses integn considerentur quos triceni dies complent (talem quippe mensem ueteres observaverunt quem circuitus lunaris ostendit), senario numero pollet. Quod enim valent sex in primo ordine numerorum qui constat ex unis ut perveniatur ad decem, hoc valent sexaginta in secundo ordine qui constat ex denis ut perveniatur ad centum. Sexagenarius ergo numerus dierum sexta pars anni est. Proinde per senarium primi versus multiplicatur tamquam senarius secundi versus et fiunt sexies sexageni, trecenti et sexaginta dies, qui sunt integri duodecim menses. Sed quoniam sicut mensem circuitus lunae ostendit hominibus sic annus circuitu solis animadversus est, restant autem quinque dies et quadrans diei ut sol impleat cursum unum annumque concludat; quattuor enim quadrantes faciunt unum diem quem necesse est intercalari excurso quadriennio quod bissextum vocant ne temporum ordo turbetur. Etiam ipsos quinque dies et quadrantem si consideremus, senarius numerus in eis plurimum valet; primo quia sicut fieri solet ut a parte totum computetur, non sunt iam dies quinque sed potius sex ut quadrans ille accipiatur pro die; deinde quia in ipsis quinque diebus sexta pars mensis est, ipse autem quadrans sex horas habet; totus enim dies, id est cum sua nocte, viginti quattuor horae sunt quarum pars quarta qui est quadrans diei sex horae inveniuntur. Ita in anni cursu senarius numerus plurimum valet.	8. A single year also, if the whole twelve months are taken into account, which are made up of thirty days each (for the month that has been kept from of old is that which the revolution of the moon determines), abounds in the number six. For that which six is, in the first order of numbers, which consists of units up to ten, that sixty is in the second order, which consists of tens up to a hundred. Sixty days, then, are a sixth part of the year. Further, if that which stands as the sixth of the second order is multiplied by the sixth of the first order, then we make six times sixty, i.e. three hundred and sixty days, which are the whole twelve months. But since, as the revolution of the moon determines the month for men, so the year is marked by the revolution of the sun; and five days and a quarter of a day remain, that the sun may fulfill its course and end the year; for four quarters make one day, which must be intercalated in every fourth year, which they call bissextile, that the order of time may not be disturbed: if we consider, also, these five days and a quarter themselves, the number six prevails in them. First, because, as it is usual to compute the whole from a part, we must not call it five days, but rather six, taking the quarter days for one day. Next, because five days themselves are the sixth part of a month; while the quarter of a day contains six hours. For the entire day, i.e. including its night, is twenty-four hours, of which the fourth part, which is a quarter of a day, is found to be six hours. So much in the course of the year does the sixth number prevail.
[4.5.9] Nec immerito in aedificatione dominici corporis, in cuius figura templum a iudaeis destructum triduo se resuscitaturum esse dicebat, numerus ipse senarius pro anno positus intellegitur. Dixerunt enim: Quadraginta et sex annis aedificatum templum et quadragies sexies seni fiunt ducenti septuaginta sex. Qui numerus dierum complet novem menses et sex dies qui tamquam decem menses parientibus feminis imputantur, non quia omnes ad sextum diem post nonum mensem perveniunt, sed quia ipsa perfectio corporis domini tot diebus ad partum perducta comperitur sicut a maioribus traditum suscipiens ecclesiae custodit auctoritas. Octauo enim kalendas apriles conceptus creditur quo et passus; ita monumento nouo quo sepultus est ubi nullus erat positus mortuorum nec ante nec postea congruit uterus virginis quo conceptus est ubi nullus seminatus est mortalium. Natus autem traditur octauo kalendas ianuarias; ab illo ergo die usque ad istum computati ducenti septuaginta sex reperiuntur dies, qui senarium numerum quadragies sexies habet. Quo numero annorum templum aedificatum est quia eo numero senariorum corpus domini perfectum est quod mortis passione destructum triduo resuscitavit. Dicebat enim hoc de templo corporis sui sicut evidentissimo et robustissimo euangelii testimonio declaratur {quo ait: Sicut fuit Ionas in ventre ceti tribus diebus et tribus noctibus, sic erit filius hominis in corde terrae tribus diebus et tribus noctibus}.	9. And not without reason is the number six understood to be put for a year in the building up of the body of the Lord, as a figure of which He said that He would raise up in three days the temple destroyed by the Jews. For they said, Forty and six years was this temple in building. And six times forty-six makes two hundred and seventy-six. And this number of days completes nine months and six days, which are reckoned, as it were, ten months for the travail of women; not because all come to the sixth day after the ninth month, but because the perfection itself of the body of the Lord is found to have been brought in so many days to the birth, as the authority of the church maintains upon the tradition of the elders. For He is believed to have been conceived on the 25th of March, upon which day also He suffered; so the womb of the Virgin, in which He was conceived, where no one of mortals was begotten, corresponds to the new grave in which He was buried, wherein was never man laid, neither before nor since. But He was born, according to tradition, upon December the 25th. If, then you reckon from that day to this you find two hundred and seventy-six days which is forty-six times six. And in this number of years the temple was built, because in that number of sixes the body of the Lord was perfected; which being destroyed by the suffering of death, He raised again on the third day. For He spoke this of the temple of His body, as is declared by the most clear and solid testimony of the Gospel; where He said, For as Jonas was three days and three nights in the whale's belly, so shall the Son of man be three days and three nights in the heart of the earth.
[4.6.10] Ipsum autem triduum non totum et plenum fuisse scriptura testis est; sed primus dies a parte extrema totus annumeratus est; dies vero tertius a parte prima et ipse totus; medius autem inter eos, id est secundus dies, absolute totus viginti quattuor horis suis, duodecim nocturnis et duodecim diurnis. Crucifixus est enim primo iudaeorum vocibus hora tertia cum esset dies sexta sabbati; deinde in ipsa cruce suspensus hora sexta et spiritum tradidit hora nona; sepultus est autem cum iam sero factum esset sicut sese habent verba euangelii, quod intellegitur in fine diei. Undelibet ergo incipias etiam si alia ratio reddi potest quomodo non sit contra euangelium Iohannis ut hora tertia ligno suspensus intellegatur, totum diem primum non eomprehendis. Ergo a parte extrema totus computabitur sieut tertius a parte prima. Nox enim usque ad diluculum quo do mini resurre ctio declarat a est ad tertium pertinet diem quia deus qui dixit de tenebris lumen clarescere ut per gratiam novi testamenti et participationem resurrectionis Christi audiremus: Fuistis enim aliquando tenebrae, nunc autem lux in domino insinuat nobis quodammodo quod a nocte dies sumat initium. Sicut enim primi dies propter futurum hominis lapsum a luce in noctem ita isti propter hominis reparationem a tenebris ad lucem computantur. Ab hora ergo mortis usque ad diluculum resurrectionis horae quadraginta ut et ipsa nona connumeretur, cui numero congruit etiam vita eius super terram post resurrectionem in quadraginta diebus. Et est iste numerus in scripturis frequentissimus ad insinuandum mysterium perfectionis in quadripertito mundo; habent enim quandam perfectionem decem, et ea quater multiplicata faeiunt quadraginta. A uespera autem sepulturae usque ad dilueulum resurrectionis triginta sex horae sunt, qui est quadratus senarius. Refertur autem ad illam rationem simpli ad duplum ubi est eoaptationis maxima consonantia. Duodecim enim ad viginti quattuor simplo ad duplum conveniunt et fiunt triginta sex, nox tota cum die toto et nocte tota, neque hoe sine illo sacramento quod supra memoravi. Non absurde quippe spiritum diei comparamus, corpus autem noeti, dominieum enim corpus in morte ac resurrectione et spiritus nostri figuram et corporis gerebat exemplum. Etiam sic ergo apparet illa ratio simpli ad duplum in horis triginta sex eum duodecim ad viginti quattuor conferuntur. Et horum quidem numerorum causas cur in scripturis sanetis positi sint potest alius alias indagare vel quibus istae quas ego reddidi praeponendae sint vel aeque probabiles vel istis etiam probabiliores; frustra tamen eos esse in scripturis positos et nullas esse eausas mysticas eur illic isti numeri commemorentur nemo tam stultus ineptusque contenderit. Ego autem quas reddidi vel ex ecclesiae auctoritate a maioribus tradita vel ex divinarum scripturarum testimonio vel ex ratione numerorum similitudinumque eollegi. Contra rationem nemo sobrius, contra scripturas nemo christianus, contra ecclesiam nemo pacificus senserit.	10. Scripture again witnesses that the space of those three days themselves was not whole and entire, but the first day is counted as a whole from its last part, and the third day is itself also counted as a whole from its first part; but the intervening day, i.e. the second day, was absolutely a whole with its twenty-four hours, twelve of the day and twelve of the night. For He was crucified first by the voices of the Jews in the third hour, when it was the sixth day of the week. Then He hung on the cross itself at the sixth hour, and yielded up His spirit at the ninth hour. But He was buried, now when the evening had come, as the words of the evangelist express it; which means, at the end of the day. Wheresoever then you begin—even if some other explanation can be given, so as not to contradict the Gospel of John, but to understand that He was suspended on the cross at the third hour—still you cannot make the first day an entire day. It will be reckoned then an entire day from its last part, as the third from its first part. For the night up to the dawn, when the resurrection of the Lord was made known, belongs to the third day; because God (who commanded the light to shine out of darkness, that through the grace of the New Testament and the partaking of the resurrection of Christ the words might be spoken to us For you were sometimes darkness, but now are you light in the Lord ) intimates to us in some way that the day takes its beginning from the night. For as the first days of all were reckoned from light to night, on account of the future fall of man; so these on account of the restoration of man, are reckoned from darkness to light. From the hour, then, of His death to the dawn of the resurrection are forty hours, counting in also the ninth hour itself. And with this number agrees also His life upon earth of forty days after His resurrection. And this number is most frequently used in Scripture to express the mystery of perfection in the fourfold world. For the number ten has a certain perfection, and that multiplied by four makes forty. But from the evening of the burial to the dawn of the resurrection are thirty-six hours which is six squared. And this is referred to that ratio of the single to the double wherein there is the greatest consonance of co-adaptation. For twelve added to twenty-four suits the ratio of single added to double and makes thirty-six: namely a whole night with a whole day and a whole night, and this not without the mystery which I have noticed above. For not unfitly do we liken the spirit to the day and the body to the night. For the body of the Lord in His death and resurrection was a figure of our spirit and a type of our body. In this way, then, also that ratio of the single to the double is apparent in the thirty-six hours, when twelve are added to twenty-four. As to the reasons, indeed, why these numbers are so put in the Holy Scriptures, other people may trace out other reasons, either such that those which I have given are to be preferred to them, or such as are equally probable with mine, or even more probable than they are; but there is no one surely so foolish or so absurd as to contend that they are so put in the Scriptures for no purpose at all, and that there are no mystical reasons why those numbers are there mentioned. But those reasons which I have here given, I have either gathered from the authority of the church, according to the tradition of our forefathers, or from the testimony of the divine Scriptures, or from the nature itself of numbers and of similitudes. No sober person will decide against reason, no Christian against the Scriptures, no peaceable person against the church.
[4.7.11] Hoc sacramentum, hoc sacrificium, hic sacerdos, hic deus antequam missus veniret factus ex femina -- omnia quae sacrate atque mystice patribus nostris per angelica miracula apparuerunt sine quae per ipsos facta sunt similitudines huius fuerunt ut omnis creatura factis quodam modo loqueretur unum futurum in quo esset salus universorum a morte reparandorum. Quia enim ab uno deo summo et vero per impietatis iniquitatem resilientes et dissonantes defluxeramus et euanueramus in multa diseissi per multa et inhaerentes in multis, oportebat nutu et imperio dei miserantis ut ipsa multa venturum conclamarent unum, et a multis conclamatus veniret unus, et multa contestarentur venisse unum, et a multis exonerati veniremus ad unum, et multis peccatis in anima mortui et propter peccatum in came morituri amaremus sine peccato mortuum in came pro nobis unum, et in resuscitatum credentes et cum illo per fidem spiritu resurgentes iustificaremur in uno iusto facti unum, nec in ipsa came nos resurrecturos desperaremus cum multa membra intueremur praecessisse nos caput unum in quo nunc per fidem mundati et tunc per speciem redintegrati et per mediatorem deo reconciliati haereamus uni, fruamur uno, permaneamus unum.	11. This mystery, this sacrifice, this priest, this God, before He was sent and came, being made of a woman— of Him, all those things which appeared to our fathers in a sacred and mystical way by angelical miracles, or which were done by the fathers themselves, were similitudes; in order that every creature by its acts might speak in some way of that One who was to be, in whom there was to be salvation in the recovery of all from death. For because by the wickedness of ungodliness we had recoiled and fallen away in discord from the one true and supreme God, and had in many things become vain, being distracted through many things and cleaving fast to many things; it was needful, by the decree and command of God in His mercy, that those same many things should join in proclaiming the One that should come, and that One should come so proclaimed by these many things, and that these many things should join in witnessing that this One had come; and that so, freed from the burden of these many things, we should come to that One, and dead as we were in our souls by many sins, and destined to die in the flesh on account of sin, that we should love that One who, without sin, died in the flesh for us; and by believing in Him now raised again, and by rising again with Him in the spirit through faith, that we should be justified by being made one in the one righteous One; and that we should not despair of our own resurrection in the flesh itself, when we consider that the one Head had gone before us the many members; in whom, being now cleansed through faith, and then renewed by sight, and through Him as mediator reconciled to God, we are to cleave to the One, to feast upon the One, to continue one.
[4.8.12] Sic ipse filius dei, verbum dei et idem ipse mediator dei et hominum filius hominis, aequalis patri per divinitatis unitatem et particeps noster per humanitatis susceptionem, patrem interpellans pro nobis per id quod homo erat nec tamen tacens quod deus cum patre unum erat et inter caetera ita loquitur: Non pro his autem rogo, inquit, tantum sed et pro eis qui credituri sunt per verbum eorum in me ut omnes unum sint sicut tu pater in me et ego in te, ut et ipsi in nobis unum sins, ut mundus credat quia tu me misisti. Et ego claritatem quam dedisti mihi dedi illis ut sint unum sicut et nos unum sumus.	12. So the Son of God Himself, the Word of God, Himself also the Mediator between God and men, the Son of man, equal to the Father through the unity of the Godhead, and partaker with us by the taking upon Him of humanity, interceding for us with the Father in that He was man, yet not concealing that He was God, one with the Father, among other things speaks thus: Neither pray I for these alone, He says, but for them also which shall believe in me through their word; that they all may be one; as You, Father, art in me, and I in You, that they also may be one in us: that the world may believe that You have sent me. And the glory which You gave me I have given them; that they may be one, even as we are one.
[4.9.12] Non dixit: 'Ego et ipsi unum,' quamvis per id quod ecclesiae caput est et corpus eius ecclesia posses dicere: 'Ego et ipsi' non unum sed 'unus,' quia caput et corpus unus est Christus. Sed divinitatem suam consubstantialem patri ostendens (propter quod et alio loco dicit: "Ego et pater unum sumus"), in suo genere, hoc est in eiusdem naturae consubstantiali parilitate, vult esse suos unum sed in ipso quia in se ipsis non possent dissociati ab invicem per diversas voluntates et cupiditates et immunditiam peccatorum; unde mundantur per mediatorem ut sint in illo unum non tantum per eandem naturam qua omnes ex hominibus mortalibus aequales angelis fiunt sed etiam per eandem in eandem beatitudinem conspirantem concordissimam voluntatem in unum spiritum quodam modo caritatis igne conflatam. Ad hoc enim valet quod ait: Ut sint unum sicut et nos unum sumus ut quemadmodum pater et filius non tantum aequalitate substantiae sed etiam voluntate unum sunt, ita et hi inter quos et deum mediator est filius non tantum per id quod eiusdem naturae sunt sed etiam per eandem dilectionis societatem unum sint. Deinde idipsum quod mediator est per quem reconciliamur deo sic indicat: Ego, inquit, in eis et tu in me ut sint consummati in unum.	He did not say, I and they are one thing; although, in that He is the head of the church which is His body, He might have said, and they are, not one thing, but one person, because the head and the body is one Christ; but in order to show His own Godhead consubstantial with the Father (for which reason He says in another place, I and my Father are one ), in His own kind, that is, in the consubstantial parity of the same nature, He wills His own to be one, but in Himself; since they could not be so in themselves, separated as they are one from another by various pleasures and desires and uncleannesses of sin; whence they are cleansed through the Mediator, that they may be one in Him, not only through the same nature in which all become from mortal men equal to the angels, but also through the same will most harmoniously conspiring to the same blessedness, and fused in some way by the fire of charity into one spirit. For to this His words come, That they may be one, even as we are one; namely, that as the Father and Son are one, not only in equality of substance, but also in will, so those also may be one, between whom and God the Son is mediator, not only in that they are of the same nature, but also through the same union of love. And then He goes on thus to intimate the truth itself, that He is the Mediator, through whom we are reconciled to God, by saying, I in them, and You in me, that they may be made perfect in one.
[4.10.13] Haec est vera pax et cum creatore nostro nobis firma conexio purgatis et reconciliatis per mediatorem vitae sicut maculati et alienati ab eo recesseramus per mediatorem mortis. Sicut enim diabolus superbus hominem superbientem perduxit ad mortem, ita Christus humilis hominem obedientem reduxit ad vitam; qma sicut ille elatus cecidit et deiecit consentientem, sic iste humiliatus surrexit et erexit credentem. Quia enim non peruenerat diabolus quo ipse perduxerat (mortem quippe spiritus in impietate gestabat sed mortem carnis non subierat quia nec indumentum susceperat), magnus homini videbatur princeps in legionibus daemonum per quos fallaciarum regnum exercet. Sic hominem per elationis typhum potentiae quam iustitiae cupidiorem aut per falsam philosophiam magis inflans aut per sacra sacrilega inretiens, in quibus etiam magicae fallaciae curiosiores superbioresque animas deceptas inlusasque praecipitans, subditum tenet pollicens etiam purgationem animae per eas quas *teletas* appellant transfigurando se in angelum lucis per multiformem machinationem in signis et prodigiis mendacii.	13. Therein is our true peace and firm bond of union with our Creator, that we should be purified and reconciled through the Mediator of life, as we had been polluted and alienated, and so had departed from Him, through the mediator of death. For as the devil through pride led man through pride to death; so Christ through lowliness led back man through obedience to life. Since, as the one fell through being lifted up, and cast down [man] also who consented to him; so the other was raised up through being abased, and lifted up [man] also who believed in Him. For because the devil had not himself come there whither he had led the way (inasmuch as he bare indeed in his ungodliness the death of the spirit, but had not undergone the death of the flesh, because he had not assumed the covering of the flesh), he appeared to man to be a mighty chief among the legions of devils, through whom he exercises his reign of deceits; so puffing up man the more, who is eager for power more than righteousness, through the pride of elation, or through false philosophy; or else entangling him through sacrilegious rites, in which, while casting down headlong by deceit and illusion the minds of the more curious and prouder sort, he holds him captive also to magical trickery; promising too the cleansing of the soul, through those initiations which they call te?eta?, by transforming himself into an angel of light, through various machinations in signs and prodigies of lying.
[4.11.14] Facile est enim spiritibus nequissimis per aeria corpora facere multa quae mirentur animae terrenis corporibus aggrauatae etiam melioris affectus. Si enim corpora ipsa terrena nonnullis artibus et excreitationibus modificata in spectaeulis theatrieis tanta miracula hominibus exhibent ut hi qui numquam talia viderunt narrata vix credant, quid magnum est diabolo et angelis eius de corporeis elementis per aeria corpora facere quae earo miretur aut etiam occultis inspirationibus ad inludendos humanos sensus phantasmata imaginum machinari quibus vigilantes dormientesue decipiat vel furentes exagitet? Sed sicut fieri potest ut homo vita ac moribus melior spectet nequissimos homines vel in fune ambulantes vel multimodis motibus eorporum multa incredibilia facientes nec ullo modo talia facere concupiscat nec eos propterea sibi praeponendos existimet, sic anima fidelis et pia non solum si videat, verum etiam si propter fragilitatem carnis exhorreat miracula daemonum, non ideo tamen aut non se posse talia dolebit aut ob hoc illos meliores esse iudicabit, cum sit praesertim in societate sanctorum qui per virtutem dei cui cuncta subiecta sunt et minime fallacia et multo maiora fecerunt sive homines sive angeli boni.	14. For it is easy for the most worthless spirits to do many things by means of aerial bodies, such as to cause wonder to souls which are weighed down by earthly bodies, even though they be of the better inclined. For if earthly bodies themselves, when trained by a certain skill and practice, exhibit to men so great marvels in theatrical spectacles, that they who never saw such things scarcely believe them when told; why should it be hard for the devil and his angels to make out of corporeal elements, through their own aerial bodies, things at which the flesh marvels; or even by hidden inspirations to contrive fantastic appearances to the deluding of men's senses, whereby to deceive them, whether awake or asleep, or to drive them into frenzy? But just as it may happen that one who is better than they in life and character may gaze at the most worthless of men, either walking on a rope, or doing by various motions of the body many things difficult of belief, and yet he may not at all desire to do such things, nor think those men on that account to be preferred to himself; so the faithful and pious soul, not only if it sees, but even if on account of the frailty of the flesh it shudders at, the miracles of demons; yet will not for that either deplore its own want of power to do such things, or judge them on this account to be better than itself; especially since it is in the company of the holy, who, whether they are men or good angels, accomplish, through the power of God, to whom all things are subject, wonders which are far greater and the very reverse of deceptive.
[4.12.15] Nequaquam igitur per sacrilegas similitudines et impias curiositates et magicas consecrationes animae purgantur et reconciliantur deo quia falsus mediator non traicit ad superiora, sed potius obsidens intercludit viam per affectus quos tanto maligniores quanto superbiores suae societatis inspirat, qui non possunt ad euolandum pinnas nutrire virtutum sed potius ad demergendum pondera exaggerare vitiorum tanto gravius animae ruiturae quanto sibi videtur euecta sublimius. Proinde sicut magi fecerunt divinitus moniti quos ad humilitatem domini adorandam stella perduxit, ita et nos non qua venimus sed per aliam viam in patriam redire debemus quam rex humilis docuit et quam rex superbus humili regi adversarius obsidere non possit. Et nobis enim ut adoremus humilem Christum caeli enarraverunt gloriam dei cum in omnem terram exiit sonus eorum et in fines orbis terrae verba eorum. Via nobis fuit ad mortem per peccatum in Adam: Per unum quippe hominem peccatum intravit in mundum et per peccatum mors, et ita in omnes homines pertransiit in quo omnes peccaverunt. Huius viae mediator diabolus fuit, persuasor peccati et praecipitator in mortem; nam et ipse ad operandam duplam mortem nostram simplam attulit suam. Per impietatem namque mortuus in spiritu, carne utique mortuus non est; nobis autem et impietatem persuasit et propter hanc ut in mortem carnis venire mereremur effecit. Unum ergo appetivimus iniqua suasione; alterum nos secutum est iusta damnatione. Propterea quippe scriptum est: Deus mortem non fecit quia causa mortis ipse non fuit; sed tamen per eius retributionem iustissima mors inrogata est peccatori; sicut supplicium iudex inrogat reo, causa tamen supplicii non est iustitia iudicis sed meritum criminis. Quo ergo nos mediator mortis transmisit et ipse non venit, id est ad mortem carnis, ibi nobis dominus deus noster medicinam emendationis inseruit quam ille non meruit occulta et nimis arcana ordinatione divinae altaeque iustitiae. Ut ergo sicut per unum hominem mors ita per unum hominem fieret resurrectio mortuorum quia magis vitabant homines quod evitare non poterant mortem carnis quam mortem spiritus, id est magis poenam quam meritum poenae (nam non peccare aut non curatur aut parum curatur; non mori autem quamvis non obtineatur uehementer satagitur), vitae mediator ostendens quam non sit mors timenda quae per humanam conditionem iam euadi non potest sed potius impietas quae per fidem caveri potest, occurrit nobis ad finem quo venimus sed non qua venimus. Nos enim ad mortem per peccatum venimus, ille per iustitiam; et ideo cum sit mors nostra poena peccati, mors illius facta est hostia pro peccato.	15. In no wise therefore are souls cleansed and reconciled to God by sacrilegious imitations, or curious arts that are impious, or magical incantations; since the false mediator does not translate them to higher things, but rather blocks and cuts off the way there through the affections, malignant in proportion as they are proud, which he inspires into those of his own company; which are not able to nourish the wings of virtues so as to fly upwards, but rather to heap up the weight of vices so as to press downwards; since the soul will fall down the more heavily, the more it seems to itself to have been carried upwards. Accordingly, as the Magi did when warned of God, whom the star led to adore the low estate of the Lord; so we also ought to return to our country, not by the way by which we came, but by another way which the lowly King has taught, and which the proud king, the adversary of that lowly King, cannot block up. For to us, too, that we may adore the lowly Christ, the heavens have declared the glory of God, when their sound went into all the earth, and their words to the ends of the world. A way was made for us to death through sin in Adam. For, By one man sin entered into the world, and death by sin; and so death passed upon all men, in whom all have sinned. Of this way the devil was the mediator, the persuader to sin, and the caster down into death. For he, too, applied his one death to work out our double death. Since he indeed died in the spirit through ungodliness, but certainly did not die in the flesh: yet both persuaded us to ungodliness, and thereby brought it to pass that we deserved to come into the death of the flesh. We desired therefore the one through wicked persuasion, the other followed us by a just condemnation; and therefore it is written, God made not death, since He was not Himself the cause of death; but yet death was inflicted on the sinner, through His most just retribution. Just as the judge inflicts punishment on the guilty; yet it is not the justice of the judge, but the desert of the crime, which is the cause of the punishment. Whither, then, the mediator of death caused us to pass, yet did not come himself, that is, to the death of the flesh, there our Lord God introduced for us the medicine of correction, which He deserved not, by a hidden and exceeding mysterious decree of divine and profound justice. In order, therefore, that as by one man came death, so by one man might come also the resurrection of the dead; because men strove more to shun that which they could not shun, viz. the death of the flesh, than the death of the spirit, i.e. punishment more than the desert of punishment (for not to sin is a thing about which either men are not solicitous or are too little solicitous; but not to die, although it be not within reach of attainment, is yet eagerly sought after); the Mediator of life, making it plain that death is not to be feared, which by the condition of humanity cannot now be escaped, but rather ungodliness, which can be guarded against through faith, meets us at the end to which we have come, but not by the way by which we came. For we, indeed, came to death through sin; He through righteousness: and, therefore, as our death is the punishment of sin, so His death was made a sacrifice for sin.
[4.13.16] Quapropter cum spiritus corpori praeponatur morsque sit spiritus a deo deseri, mors autem corporis ab spiritu deseri eaque sit poena in morte corporis ut quia spiritus volens deseruit deum, deserat corpus inuitus ut cum spiritus deum deseruerit quia voluit, deserat corpus etiamsi noluerit nec deserat cum voluerit nisi aliquam sibi vim qua ipsum corpus perimatur intulerit, demonstravit spiritus mediatoris quam nulla poena peccati usque ad mortem carnis accesserit quia non eam deseruit inuitus sed quia voluit, quando voluit, quomodo voluit. Quippe dei verbo ad unitatem commixtus hinc ait: Potestatem habeo ponendi animam meam et potestatem habeo iterum sumendi eam. Nemo tollit eam a me, sed ego pono eam a me, et iterum sumo eam. Et hoc maxime mirati sunt sicut euangelium loquitur qui praesentes erant cum post illam vocem in qua figuram peccati nostri edidit, continuo tradidit spiritum. Longa enim morte cruciabantur ligno suspensi. Unde latronibus ut iam morerentur et de ligno ante sabbatum deponerentur crura confracta sunt. Ille autem quia mortuus inventus est miraculo fuit. Hoc etiam Pilatum legimus fuisse miratum cum ab illo sepeliendum corpus domini pateretur.	16. Wherefore, since the spirit is to be preferred to the body, and the death of the spirit means that God has left it, but the death of the body that the spirit has left it; and since herein lies the punishment in the death of the body, that the spirit leaves the body against its will, because it left God willingly; so that, whereas the spirit left God because it would, it leaves the body although it would not; nor leaves it when it would, unless it has offered violence to itself, whereby the body itself is slain: the spirit of the Mediator showed how it was through no punishment of sin that He came to the death of the flesh, because He did not leave it against His will, but because He willed, when He willed, as He willed. For because He is so commingled [with the flesh] by the Word of God as to be one, He says: I have power to lay down my life, and I have power to take it again. No man takes it from me, but I lay down my life that I might take it again. And, as the Gospel tells us, they who were present were most astonished at this, that after that [last] word, in which He set forth the figure of our sin, He immediately gave up His spirit. For they who are hung on the cross are commonly tortured by a prolonged death. Whence it was that the legs of the thieves were broken, in order that they might die directly, and be taken down from the cross before the Sabbath. And that He was found to be dead already, caused wonder. And it was this also, at which, as we read, Pilate marvelled, when the body of the Lord was asked of him for burial.
[4.13.17] Ille itaque deceptor qui fuit homini mediator ad mortem falsoque se opponit ad vitam nomine purgationis per sacra et sacrificia sacrilega quibus superbi seducuntur quia nec participationem mortis nostrae habere potuit nec resurrectionem suae, simplam quidem suam mortem ad duplam nostram potuit afferre; simplam vero resurrectionem in qua et sacramentum esset renouationis nostrae et eius quae in fine futura est evigilationis exemplum non utique potuit. Ille proinde qui spiritu vivus carnem suam mortuam resuscitavit, verus vitae mediator illum spiritum mortuum et mortis mediatorem ab spiritibus in se credentium foras misit ut non regnaret intrinsecus sed forinsecus oppugnaret nec tamen expugnaret. Cui se ipse quoque temptandum praebuit ut ad superandas etiam temptationes eius mediator esset non solum per adiutorium verum etiam per exemplum. At ille primitus ubi per omnes aditus ad interiora moliens inrepere expulsus est, post baptismum in heremo completa omni temptatione inlecebrosa quia vivum spiritum mortuus spiritu non inuasit quoquo modo avidus mortis humanae convertit se ad faciendam mortem quam potuit et permissus est in illud quod ex nobis mortale vivus mediator acceperat. Et ubi potuit aliquid facere ibi ex omni parte devictus est, et unde accepit exterius potestatem dominicae carnis occidendae inde interior qua nos tenebat potestas eius occisa est. Factum est enim ut vincula peccatorum multorum in multis mortibus per unius unam mortem quam peccatum nullum praecesserat soluerentur. Quam propterea dominus pro nobis indebitam reddidit ut nobis debita non noceret. Neque enim cuiusquam iure potestatis exutus est carne, sed ipse se exuit. Nam qui posset non mori si nollet, procul dubio quia voluit mortuus est, et ideo principatus et potestates exemplavit fiducialiter triumphans eas in semetipso. Morte sua quippe uno verissimo sacrificio pro nobis oblato quidquid culparum erat unde nos principatus et potestates ad luenda supplicia iure detinebant purgavit, abolevit, exstinxit, et sua resurrectione in nouam vitam nos praedestinatos vocavit, vocatos iustificavit, iustificatos glorificavit. Ita diabolus hominem quem per consensionem seductum tamquam iure integro possidebat, et ipse nulla corruptione carnis et sanguinis septus per istam corporis mortalis fragilitatem nimis egeno et infirmo tanto superbior quanto velut ditior et fortior quasi pannoso et aerumnoso dominabatur, in ipsa morte carnis amisit. Quo enim cadentem non secutus impulit peccatorem illuc descendentem persecutus compulit redemptorem. Sic in mortis consortio filius dei nobis fieri dignatus est amicus quo non perveniendo meliorem se nobis atque maiorem putabat inimicus. Dicit enim redemptor noster: Maiorem dilectionem nemo habet quam ut animam suam ponat pro amicis suis. Quocirca etiam ipso domino se credebat diabolus superiorem in quantum illi dominus in passionibus cessit quia et de ipso intellectum est quod in psalmis legitur: Minuisti eum paulo minus ab angelis ut ab iniquo velut aequo iure adversus nos agente ipse occisus innocens eum iure aequissimo superaret {atque ita captivitatem propter peccatum factam captivaret} nosque liberaret a captivitate propter peccatum iusta suo iusto sanguine iniuste fuso mortis chirographum delens et iustificandos redimens peccatores.	17. Because that deceiver then—who was a mediator to death for man, and feignedly puts himself forward as to life, under the name of cleansing by sacrilegious rites and sacrifices, by which the proud are led away—can neither share in our death, nor rise again from his own: he has indeed been able to apply his single death to our double one; but he certainly has not been able to apply a single resurrection, which should be at once a mystery of our renewal, and a type of that waking up which is to be in the end. He then who being alive in the spirit raised again His own flesh that was dead, the true Mediator of life, has cast out him, who is dead in the spirit and the mediator of death, from the spirits of those who believe in Himself, so that he should not reign within, but should assault from without, and yet not prevail. And to him, too, He offered Himself to be tempted, in order that He might be also a mediator to overcome his temptations, not only by succor, but also by example. But when the devil, from the first, although striving through every entrance to creep into His inward parts, was thrust out, having finished all his alluring temptation in the wilderness after the baptism; because, being dead in the spirit, he forced no entrance into Him who was alive in the spirit, he betook himself, through eagerness for the death of man in any way whatsoever, to effecting that death which he could, and was permitted to effect it upon that mortal element which the living Mediator had received from us. And where he could do anything, there in every respect he was conquered; and wherein he received outwardly the power of slaying the Lord in the flesh, therein his inward power, by which he held ourselves, was slain. For it was brought to pass that the bonds of many sins in many deaths were loosed, through the one death of One which no sin had preceded. Which death, though not due, the Lord therefore rendered for us, that the death which was due might work us no hurt. For He was not stripped of the flesh by obligation of any authority, but He stripped Himself. For doubtless He who was able not to die, if He would not, did die because He would: and so He made a show of principalities and powers, openly triumphing over them in Himself. For whereas by His death the one and most real sacrifice was offered up for us, whatever fault there was, whence principalities and powers held us fast as of right to pay its penalty, He cleansed, abolished, extinguished; and by His own resurrection He also called us whom He predestinated to a new life; and whom He called, them He justified; and whom He justified, them He glorified. And so the devil, in that very death of the flesh, lost man, whom he was possessing as by an absolute right, seduced as he was by his own consent, and over whom he ruled, himself impeded by no corruption of flesh and blood, through that frailty of man's mortal body, whence he was both too poor and too weak; he who was proud in proportion as he was, as it were, both richer and stronger, ruling over him who was, as it were, both clothed in rags and full of troubles. For whither he drove the sinner to fall, himself not following, there by following he compelled the Redeemer to descend. And so the Son of God deigned to become our friend in the fellowship of death, to which because he came not, the enemy thought himself to be better and greater than ourselves. For our Redeemer says, Greater love has no man than this, that a man lay down his life for his friends. Wherefore also the devil thought himself superior to the Lord Himself, inasmuch as the Lord in His sufferings yielded to him; for of Him, too, is understood what is read in the Psalm, For You have made Him a little lower than the angels: so that He, being Himself put to death, although innocent, by the unjust one acting against us as it were by just right, might by a most just right overcome him, and so might lead captive the captivity wrought through sin, and free us from a captivity that was just on account of sin, by blotting out the handwriting, and redeeming us who were to be justified although sinners, through His own righteous blood unrighteously poured out.
[4.13.18] Hinc etiam diabolus adhuc suos inludit quibus se per sua sacra velut purgandis et potius implicandis atque mergendis falsus mediator opponit quod superbis facillime persuadet inridere atque contemnere mortem Christi a qua ipse quanto est alienior tanto ab eis creditur sanctior atque divinior. Qui tamen apud eum paucissimi remanserunt agnoscentibus gentibus et pia humilitate bibentibus pretium suum eiusque fiducia deserentibus hostem suum et concurrentibus ad redemptorem suum. Nescit enim diabolus quomodo illo et insidiante et furente utatur ad salutem fidelium suorum excelsissima sapientia dei, a fine superiore, quod est initium spiritalis creaturae, usque ad finem inferiorem, quod est mors corporis pertendens fortiter et disponens omnia suaviter. Attingit enim voique propter suam munditiam, et nihil inquinatum in eam incurrit. A morte autem carnis alieno diabolo unde nimium superbus incedit mors alterius generis praeparatur in aeterno igne tartari quo non solum cum terrenis sed etiam cum aeriis corporibus excruciari spiritus possint. Superbi autem homines quibus Christus quia mortuus est viluit ubi nos tam magno emit et istam mortem reddunt cum hominibus conditioni aerumnosae naturae quae trahitur a primo peccato et in illam cum illo praecipitabuntur. Quem propterea Christo praeposuerunt quia eos in istam deiecit quo per distantem naturam ipse non cecidit et quo propter eos per ingentem misericordiam ille descendit, et tamen se daemonibus esse meliores non dubitant credere eosque maledictis omnibus insectari detestarique non cessant, quos certe alienos ab huius mortis passione noverunt propter quam Christum contemnunt. Nec sic volunt considerare quam fieri potuerit ut in se manens nec per se ipsum ex ulla parte mutabile verbum dei per inferioris tamen naturae susceptionem aliquid inferius pati posset quod immundus daemon quia terrenum corpus non habet, pati non possit. Sic cum sint ipsi daemonibus meliores, tamen quia carnem portant mori sic possunt quemadmodum mori daemones quia non eam portant non utique possum. Et cum de mortibus sacrificiorum quorum multum praesumant quae se fallacibus superbisque spiritibus immolare non sentiunt, aut si etiam sentiunt, aliquid sibi prodesse arbitrantur perfidorum et inuidorum amicitiam quorum intentionis nullum negotium est nisi impeditio reditus nostri.	18. Hence also the devil mocks those who are his own until this very day, to whom he presents himself as a false mediator, as though they would be cleansed or rather entangled and drowned by his rites, in that he very easily persuades the proud to ridicule and despise the death of Christ, from which the more he himself is estranged, the more is he believed by them to be the holier and more divine. Yet those who have remained with him are very few, since the nations acknowledge and with pious humility imbibe the price paid for themselves, and in trust upon it abandon their enemy, and gather together to their Redeemer. For the devil does not know how the most excellent wisdom of God makes use of both his snares and his fury to bring about the salvation of His own faithful ones, beginning from the former end, which is the beginning of the spiritual creature, even to the latter end, which is the death of the body, and so reaching from the one end to the other, mightily and sweetly ordering all things. For wisdom passes and goes through all things by reason of her pureness, and no defiled thing can fall into her. And since the devil has nothing to do with the death of the flesh, whence comes his exceeding pride, a death of another kind is prepared in the eternal fire of hell, by which not only the spirits that have earthly, but also those who have aerial bodies, can be tormented. But proud men, by whom Christ is despised, because He died, wherein He bought us with so great a price, both bring back the former death, and also men, to that miserable condition of nature, which is derived from the first sin, and will be cast down into the latter death with the devil. And they on this account preferred the devil to Christ, because the former cast them into that former death, whither he himself fell not through the difference of his nature, and whither on account of them Christ descended through His great mercy: and yet they do not hesitate to believe themselves better than the devils, and do not cease to assail and denounce them with every sort of malediction, while they know them at any rate to have nothing to do with the suffering of this kind of death, on account of which they despise Christ. Neither will they take into account that the case may possibly be, that the Word of God, remaining in Himself, and in Himself in no way changeable, may yet, through the taking upon Him of a lower nature, be able to suffer somewhat of a lower kind, which the unclean spirit cannot suffer, because he has not an earthly body. And so, whereas they themselves are better than the devils, yet, because they bear a body of flesh, they can so die, as the devils certainly cannot die, who do not bear such a body. They presume much on the deaths of their own sacrifices, which they do not perceive that they sacrifice to deceitful and proud spirits; or if they have come to perceive it, think their friendship to be of some good to themselves, treacherous and envious although they are, whose purpose is bent upon nothing else except to hinder our return.
[4.13.19] Non intellegunt ne ipsos quidem superbissimos spiritus honoribus sacrificiorum gaudere potuisse nisi uni vero deo pro quo cold volunt verum sacrificium deberetur.	19. They do not understand, that not even the proudest of spirits themselves could rejoice in the honor of sacrifices, unless a true sacrifice was due to the one true God, in whose stead they desire to be worshipped:
[4.14.19] Neque id posse rite offerri nisi per sacerdotem sanctum et iustum nec nisi ab eis accipiatur quod offertur pro quibus offertur atque id sine vitio sit ut pro vitiosis mundandis possit offerri. Hoc certe omnes cupiunt qui pro se offerri sacrificium deo volunt. Quis ergo tam iustus et sanctus sacerdos quam unicus dei filius non qui opus haberet per sacrificium sua purgare peccata nec originalia nec ex humane vita quae adduntur? Et quid tam congruenter ab hominibus sumeretur quod pro eis offerretur quam humane caro? Et quid tam aptum huic immolation) quam caro mortalis? Et quid tam mundum pro mundandis vitiis mortalium quam sine ulla contagione carnalis concupiscentiae caro nata in utero et ex utero virginali? Et quid tam grate offerri et suscipi posses quam caro sacrificu nostri corpus effectum sacerdotis nostri? Ut quondam quattuor considerantur in omni sacrificio: cui offeratur, a quo offeratur, quid offeratur, pro quibus offeratur; idem ipse unus verusque mediator per sacrificium pacts reconcilians nos deo unum cum illo maneret cui offerebat, unum in se faceret pro quibus offerebat, unus ipse esset qui offerebat et quod offerebat.	and that this cannot be rightly offered except by a holy and righteous priest; nor unless that which is offered be received from those for whom it is offered; and unless also it be without fault, so that it may be offered for cleansing the faulty. This at least all desire who wish sacrifice to be offered for themselves to God. Who then is so righteous and holy a priest as the only Son of God, who had no need to purge His own sins by sacrifice, neither original sins, nor those which are added by human life? And what could be so fitly chosen by men to be offered for them as human flesh? And what so fit for this immolation as mortal flesh? And what so clean for cleansing the faults of mortal men as the flesh born in and from the womb of a virgin, without any infection of carnal concupiscence? And what could be so acceptably offered and taken, as the flesh of our sacrifice, made the body of our priest? In such wise that, whereas four things are to be considered in every sacrifice—to whom it is offered, by whom it is offered, what is offered, for whom it is offered,— the same One and true Mediator Himself, reconciling us to God by the sacrifice of peace, might remain one with Him to whom He offered, might make those one in Himself for whom He offered, Himself might be in one both the offerer and the offering.
[4.15.20] Sunt autem quidam qui se putant ad contemplandum deum et inhaerendum deo virtute propria posse purgari, quos ipsa superbia maxime maculat. Nullum enim vitium est cui magis divina lege resistitur et in quod maius accipiat dominandi ius ille superbissimus spiritus ad ima mediator, ad summa interclusor, nisi occulte insidians alia via devitetur, aut per populum deficientem quod interpretatur Amalech aperte saeviens et ad terram promissionis repugnando transitum negans per crucem domini quae Moysi manibus extentis est praefigurata superetur. Hinc enim sibi purgationem isti virtute propria pollicentur quia nonnulli eorum potuerunt aciem mentis ultra omnem creaturam transmittere et lucem incommutabilis veritatis quantulacumque ex parse contingere, quod christianos multos ex fide interim sola viventes nondum potuisse derident. Sed quid prodest superbienti et ob hoc erubescenti lignum conscendere de longinquo prospicere patriam transmarinam? Aut quid obest humili de tanto interuallo non eam videre in illo ligno ad eam venienti quo dedignatur ille portari?	20. There are, however, some who think themselves capable of being cleansed by their own righteousness, so as to contemplate God, and to dwell in God; whom their very pride itself stains above all others. For there is no sin to which the divine law is more opposed, and over which that proudest of spirits, who is a mediator to things below, but a barrier against things above, receives a greater right of mastery: unless either his secret snares be avoided by going another way, or if he rage openly by means of a sinful people (which Amalek, being interpreted, means), and forbid by fighting the passage to the land of promise, he be overcome by the cross of the Lord, which is prefigured by the holding out of the hands of Moses. For these persons promise themselves cleansing by their own righteousness for this reason, because some of them have been able to penetrate with the eye of the mind beyond the whole creature, and to touch, though it be in ever so small a part, the light of the unchangeable truth; a thing which they deride many Christians for being not yet able to do, who, in the meantime, live by faith alone. But of what use is it for the proud man, who on that account is ashamed to embark upon the ship of wood, to behold from afar his country beyond the sea? Or how can it hurt the humble man not to behold it from so great a distance, when he is actually coming to it by that wood upon which the other disdains to be borne?
[4.16.21] Hi etiam resurrectionem carnis nos credere reprehendunt sibique potius etiam de his rebus credi volunt, quasi vero quia praecelsam incommutabilemque substantiam per illa quae facta sunt intellegere potuerunt, propterea de conversione rerum mutabilium aut de contexto saeculorum ordine consulendi sunt. Numquid enim quia verissime disputant et documentis certissimis persuadent aeternis rationibus omnia temporalia fieri, propterea potuerunt in ipsis rationibus perspicere vel ex ipsis colligere quot sint animalium genera, quae semina singulorum in exordiis, qui modus in incrementis, qui numeri per conceptus, per ortus, per aetates, per occasus, qui motus in appetendis quae secundum naturam sunt fugiendisque contrariis? Nonne ista omnia non per illam incommutabilem sapientiam sed per locorum ac temporum historiam quaesierunt et ab aliis experta atque conscripta crediderunt? Quo minus mirandum est nullo modo eos potuisse prolixiorum saeculorum seriem uestigare et quandam metam huius excursus quo tamquam fluuio genus decurrit humanum atque inde conversionem ad suum cuique debitum terminum. Ista enim nec historici scribere potuerunt longe futura et a nullo experta atque narrata. Nec isti philosophi caeteris meliores in illis summis aeternisque rationibus intellectu talia contemplati sunt; alioquin non eiusdem generis praeterita quae potuerunt historici inquirerent sed potius et futura praenoscerent. Quod qui potuerunt ab eis uates, a nostris prophetae appellati sunt,	21. These people also blame us for believing the resurrection of the flesh, and rather wish us to believe themselves concerning these things. As though, because they have been able to understand the high and unchangeable substance by the things which are made, for this reason they had a claim to be consulted concerning the revolutions of mutable things, or concerning the connected order of the ages. For pray, because they dispute most truly, and persuade us by most certain proofs, that all things temporal are made after a science that is eternal, are they therefore able to see clearly in the matter of this science itself, or to collect from it, how many kinds of animals there are, what are the seeds of each in their beginnings, what measure in their increase, what numbers run through their conceptions, births, ages, settings; what motions in desiring things according to their nature, and in avoiding the contrary? Have they not sought out all these things, not through that unchangeable wisdom, but through the actual history of places and times, or have trusted the written experience of others? Wherefore it is the less to be wondered at, that they have utterly failed in searching out the succession of more lengthened ages, and in finding any goal of that course, down which, as though down a river, the human race is sailing, and the transition thence of each to its own appropriate end. For these are subjects which historians could not describe, inasmuch as they are far in the future, and have been experienced and related by no one. Nor have those philosophers, who have profiled better than others in that high and eternal science, been able to grasp such subjects with the understanding; otherwise they would not be inquiring as they could into past things of the kind, such as are in the province of historians, but rather would foreknow also things future; and those who are able to do this are called by them soothsayers, but by us prophets:
[4.17.22] quamquam et prophetarum nomen non omnino alienum est a litteris eorum. Sed plurimum interest utrum experimento praeteritorum futura coniciantur, sicut medici multa praevidendo etiam litteris mandaverunt quae ipsi experta notaverant, sicut denique agricolae vel etiam nautae multa praenuntiant; talia enim si ex longis interuallis temporum fiant divinationes putantur; an vero iam ventura praecesserint et longe visa venientia nuntientur pro acuto sensu videntium, quod cum faciunt aeriae potestates divinare creduntur, tamquam si quisquam de montis vertice aliquem longe videat venientem et proxime in campo habitantibus ante nuntiet; an ab angelis sanctis quibus ea deus per verbum sapientiamque suam indicat ubi et futura et praeterita stant vel quibusdam praenuntientur hominibus vel ab eis audita rursus ad alios homines transmittantur, an ipsorum hominum quorundam mentes in tantum euehantur spiritu sancto ut non per angelos sed per se ipsas futurorum instantes causas in ipsa summa rerum arce conspiciant. Audiunt enim ista et aeriae potestates sive angelis ea nuntiantibus sive hominibus, et tantum audiunt quantum opus esse ille iudicat cui subiecta sunt omnia. Multa etiam praedicuntur instinctu quodam et impulso spiritu nescientium, sicut Caiphas nescivit quid dixit sed cum esset pontifex prophetavit.	22.— although the name of prophets, too, is not altogether foreign to their writings. But it makes the greatest possible difference, whether things future are conjectured by experience of things past (as physicians also have committed many things to writing in the way of foresight, which they themselves have noted by experience; or as again husbandmen, or sailors, too, foretell many things; for if such predictions are made a long while before, they are thought to be divinations), or whether such things have already started on their road to come to us, and being seen coming far off, are announced in proportion to the acuteness of the sense of those who see them, by doing which the aerial powers are thought to divine (just as if a person from the top of a mountain were to see far off some one coming, and were to announce it beforehand to those who dwelt close by in the plain); or whether they are either fore-announced to certain men, or are heard by them and again transmitted to other men, by means of holy angels, to whom God shows those things by His Word and His Wisdom, wherein both things future and things past consist: or whether the minds of certain men themselves are so far borne upwards by theHoly Spirit, as to behold, not through the angels, but of themselves, the immoveable causes of things future, in that very highest pinnacle of the universe itself. [And I say, behold,] for the aerial powers, too, hear these things, either by message through angels, or through men; and hear only so much as He judges to be fitting, to whom all things are subject. Many things, too, are foretold by a kind of instinct and inward impulse of such as know them not: as Caiaphas did not know what he said, but being the high priest, he prophesied.
[4.17.23] Ergo de successionibus saeculorum et de resurrectione mortuorum philosophos nec illos consulere debemus qui creatoris aeternitatem in quo vivimus, movemur et sumus quantum potuerunt intellexerunt, quia per ea quae facta sunt cognoscentes deum non sicut deum glorificaverunt aut gratias egerunt, sed dicentes se esse sapientes stulti facti sunt. Et cum idonei non essent in aeternitatem spiritalis incommutabilisque naturae aciem mentis tam constanter infigere ut in ipsa sapientia creatoris atque rectoris universitatis viderent volumina saeculorum quae ibi iam essent et semper essent, hic autem futura essent ut non essent, atque ut ibi viderent conversiones in melius non solum animorum sed etiam corporum humanorum usque ad sui modi perfectionem; cum ergo ad haec ibi videnda nullo modo essent idonei, ne ad illud quidem digni habiti sunt ut eis ista per sanctos angelos nuntiarentur sive forinsecus per sensus corporis sive interioribus reuelationibus in spiritu expressis, sicut patrious nostris vera pietate praeditis haec demonstrata sunt qui ea praedicentes et vel de praesentibus signis vel de proximis rebus ita ut praedixerant factis fidem facientes auctoritatem cui de longe futuris usque in saeculi finem crederetur habere meruerunt. Potestates autem aeriae superbae atque fallaces etiam si quaedam de societate et civitate sanctorum et de vero mediatore a sanctis prophetis vel angelis audita per suos uates dixisse reperiuntur id egerunt ut per haec aliena vera etiam fideles dei si possent ad sua falsa traducerent. Deus autem per nescientes id egit ut veritas undique resonaret, fidelibus in adiutorium, impus in testimonium.	23. Therefore, neither concerning the successions of ages, nor concerning the resurrection of the dead, ought we to consult those philosophers, who have understood as much as they could the eternity of the Creator, in whom we live, and move, and have our being. Since, knowing God through those things which are made, they have not glorified Him as God, neither were thankful but professing themselves wise, they became fools. And whereas they were not fit to fix the eye of the mind so firmly upon the eternity of the spiritual and unchangeable nature, as to be able to see, in the wisdom itself of the Creator and Governor of the universe, those revolutions of the ages, which in that wisdom were already and were always, but here were about to be so that as yet they were not; or, again, to see therein those changes for the better, not of the souls only, but also of the bodies of men, even to the perfection of their proper measure; whereas then, I say, they were in no way fit to see these things therein, they were not even judged worthy of receiving any announcement of them by the holy angels; whether externally through the senses of the body, or by interior revelations exhibited in the spirit; as these things actually were manifested to our fathers, who were gifted with true piety, and who by foretelling them, obtaining credence either by present signs, or by events close at hand, which turned out as they had foretold, earned authority to be believed respecting things remotely future, even to the end of the world. But the proud and deceitful powers of the air, even if they are found to have said through their soothsayers some things of the fellowship and citizenship of the saints, and of the true Mediator, which they heard from the holy prophets or the angels, did so with the purpose of seducing even the faithful ones of God, if they could, by these alien truths, to revolt to their own proper falsehoods. But God did this by those who knew not what they said, in order that the truth might sound abroad from all sides, to aid the faithful, to be a witness against the ungodly.
[4.18.24] Quia igitur ad aeterna capessenda idonei non eramus sordesque peccatorum nos praegrauabant temporalium rerum amore contractae et de propagine mortalitatis tamquam naturaliter inolitae, purgandi eramus. Purgari autem ut contemperaremur aeternis non nisi per temporalia possemus qualibus iam contemperati tenebamur. Sanitas enim a morbo plurimum distat, sed media curatio nisi morbo congruat non perducit ad sanitatem. Inutilia temporalia decipiunt aegrotos; utilia temporalia suscipiunt sanandos et traiciunt ad aeterna sanatos. Mens autem rationalis sicut purgata contemplationem debet rebus aeternis, sic purganda temporalibus fidem. Dixit quidam et illorum qui quondam apud graecos sapientes habiti sunt: Quantum ad id quod ortum est aeternitas valet, tantum ad fidem veritas. Et profecto est vera sententia. Quod enim nos temporale dicimus, hoc ille quod ortum est appellavit. Ex quo genere etiam nos sumus non tantum secundum corpus sed etiam secundum animi mutabilitatem; non enim proprie vocatur aeternum quod aliqua ex parte mutatur. In quantum igitur mutabiles sumus in tantum ab aeternitate distamus. Promittitur autem nobis vita aeterna per veritatem a cuius perspicuitate rursus tantum distat fides nostra quantum ab aeternitate mortalitas. Nunc ergo adhibemus fidem rebus temporaliter gestis propter nos et per ipsam mundamur ut cum ad speciem venerimus quemadmodum succedit fidei veritas ita mortalitati succedat aeternitas. Quapropter quoniam fides nostra fiet veritas cum ad id quod nobis credentibus promittitur venerimus, promittitur autem nobis vita aeterna, et dixit veritas (non quae fiet sicut future est fides rostra, sed quae semper est veritas quia ibi est aeternitas), dixit ergo veritas: Haec est autem vita aeterna ut cognoscant te unum verum deum et quem misisti Iesum Christum cum fides nostra videndo fiet veritas, tunc mortalitatem nostram commutatam tenebit aeternitas. Quod donec fiat et ut fiat, quia rebus ortis adcommodamus fidem credulitatis sicut in aeternis speramus veritatem contemplationis ne fides mortalis vitae dissonaret a veritate aeternae vitae, ipsa veritas patri coaeterna de terra orta est cum filius dei sic venit ut fieret filius hominis et ipse in se exciperet fidem nostram qua nos perduceret ad veritatem suam qui sic suscepit mortalitatem nostram ut non amitteret aeternitatem suam. Quantum enim ad id quod ortum est aeternitas valet, tantum ad fidem veritas. Ita ergo nos purgari oportebat ut ille nobis fieret ortus qui maneret aeternus ne alter nobis esset in fide, alter in veritate; nec ab eo quod orti sumus ad aeterna transire possemus nisi aeterno per ortum nostrum nobis sociato ad aeternitatem ipsius traiceremur. Nunc itaque illuc quodam modo secuta est fides nostra quo ascendit in quem credidimus, ortus, mortuus, resuscitatus, assumptus. Horum quattuor duo priora noveramus in nobis; scimus enim homines et oriri et mori. Duo autem reliqua id est resuscitari et assumi iuste in nobis future speramus qiva in illo facta credidimus. Itaque in illo quia et id quod ortum erat transiit ad aeternitatem, transiturum est et nostrum cum fides peruenerit ad veritatem. Iam enim credentibus ut in verbo fidei manerent et inde ad veritatem, ac per hoc ad aeternitatem perducti a morte liberarentur ita loquitur: Si manseritis in verbo meo, vere discipuli mei estis. Et quasi quaererent, 'Quo fructu?,' secutus ait: Et cognoscetis veritatem. Rursus quasi dicerent, 'Quid prodest mortalibus veritas?,' Et veritas, inquit, liberabit vos. Unde nisi a morte, a corruptione, a mutabilitate? Veritas quippe immortalis, incorrupta, incommutabilis permanet. Vera autem immortalitas, vera incorruptibilitas, vera incommutabilitas, ipsa est aeternitas.	24. Since, then, we were not fit to take hold of things eternal, and since the foulness of sins weighed us down, which we had contracted by the love of temporal things, and which were implanted in us as it were naturally, from the root of mortality, it was needful that we should be cleansed. But cleansed we could not be, so as to be tempered together with things eternal, except it were through things temporal, wherewith we were already tempered together and held fast. For health is at the opposite extreme from disease; but the intermediate process of healing does not lead us to perfect health, unless it has some congruity with the disease. Things temporal that are useless merely deceive the sick; things temporal that are useful take up those that need healing, and pass them on healed, to things eternal. And the rational mind, as when cleansed it owes contemplation to things eternal; so, when needing cleansing, owes faith to things temporal. One even of those who were formerly esteemed wise men among the Greeks has said, The truth stands to faith in the same relation in which eternity stands to that which has a beginning. And he is no doubt right in saying so. For what we call temporal, he describes as having had a beginning. And we also ourselves come under this kind, not only in respect to the body, but also in respect to the changeableness of the soul. For that is not properly called eternal which undergoes any degree of change. Therefore, in so far as we are changeable, in so far we stand apart from eternity. But life eternal is promised to us through the truth, from the clear knowledge of which, again, our faith stands as far apart as mortality does from eternity. We then now put faith in things done in time on our account, and by that faith itself we are cleansed; in order that when we have come to sight, as truth follows faith, so eternity may follow upon mortality. And therefore, since our faith will become truth, when we have attained to that which is promised to us who believe: and that which is promised us is eternal life; and the Truth (not that which shall come to be according as our faith shall be, but that truth which is always, because in it is eternity—the Truth then) has said, And this is life eternal, that they might know You the only true God, and Jesus Christ, whom You have sent: when our faith by seeing shall come to be truth, then eternity shall possess our now changed mortality. And until this shall take place, and in order that it may take place—because we adapt the faith of belief to things which have a beginning, as in things eternal we hope for the truth of contemplation, lest the faith of mortal life should be at discord with the truth of eternal life—the Truth itself, co-eternal with the Father, took a beginning from earth, when the Son of God so came as to become the Son of man, and to take to Himself our faith, that He might thereby lead us on to His own truth, who so undertook our mortality, as not to lose His own eternity. For truth stands to faith in the relation in which eternity stands to that which has a beginning. Therefore, we must needs so be cleansed, that we may come to have such a beginning as remains eternal, that we may not have one beginning in faith, and another in truth. Neither could we pass to things eternal from the condition of having a beginning, unless we were transferred, by union of the eternal to ourselves through our own beginning, to His own eternity. Therefore our faith has, in some measure, now followed there, whither He in whom we have believed has ascended; born, dead, risen again, taken up. Of these four things, we knew the first two in ourselves. For we know that men both have a beginning and die. But the remaining two, that is, to be raised, and to be taken up, we rightly hope will be in us, because we have believed them done in Him. Since, therefore, in Him that, too, which had a beginning has passed over to eternity, in ourselves also it will so pass over, when faith shall have arrived at truth. For to those who thus believe, in order that they might remain in the word of faith, and being thence led on to the truth, and through that to eternity, might be freed from death, He speaks thus: If you continue in my word, then are you my disciples indeed. And as though they would ask, With what fruit? He proceeds to say, And you shall know the truth. And again, as though they would say, Of what good is truth to mortal men? And the truth, He says, shall make you free. From what, except from death, from corruptions, from changeableness? Since truth remains immortal, incorrupt, unchangeable. But true immortality, true incorruptibility, true unchangeableness, is eternity itself.
[4.19.25] Ecce ad quod missus est filius dei; immo vero ecce quod est missum esse filium dei. Quaecumque propter faciendam fidem qua mundaremur ad contemplandam veritatem in rebus ortis ab aeternitate prolatis et ad aeternitatem relatis temporaliter gesta sunt aut testimonia missionis huius fuerunt aut ipsa missio filiu dei. Sed testimonia quaedam venturum praenuntiaverunt; quaedam venisse testate sunt. Factum quippe creaturam per quem facta est omnis creatura omnem creaturam testem habere oportebat. Nisi enim multis missis praedicaretur unus, non multis dimissis teneretur unus. Et nisi talia essent testimonia quae paruis magna viderentur, non crederetur ut magnos faceret magnus qui ad paruos missus est paruus. Incomparabiliter enim maiora filii dei facta sunt caelum et terra et omnia quae in eis sunt quia omnia per ipsum facta sunt, quam signa atque portenta quae in eius testimonium proruperunt. Sed tamen homines ut haec magna per eum facta parui crederent illa parua tamquam magna tremuerunt.	25. Behold, then, why the Son of God was sent; nay, rather behold what it is for the Son of God to be sent. Whatever things they were which were wrought in time, with a view to produce faith, whereby we might be cleansed so as to contemplate truth, in things that have a beginning, which have been put forth from eternity, and are referred back to eternity: these were either testimonies of this mission, or they were the mission itself of the Son of God. But some of these testimonies announced Him beforehand as to come, some testified that He had come already. For that He was made a creature by whom the whole creation was made, must needs find a witness in the whole creation. For except one were preached by the sending of many [witnesses] one would not be bound to, the sending away of many. And unless there were such testimonies as should seem to be great to those who are lowly, it would not be believed, that He being great should make men great, who as lowly was sent to the lowly. For the heaven and the earth and all things in them are incomparably greater works of the Son of God, since all things were made by Him, than the signs and the portents which broke forth in testimony of Him. But yet men, in order that, being lowly, they might believe these great things to have been wrought by Him, trembled at those lowly things, as if they had been great.
[4.19.26] Cum ergo venit plenitudo temporis, misit deus filium suum factum ex muliere, factum sub lege usque adeo paruum ut factum, eo itaque missum quo factum. Si ergo maior mittit minorem, fatemur et nos factum minorem et in tantum minorem in quantum factum et in tantum factum in quantum missum. Misit enim filium suum factum ex muliere, per quem tamen quia facta sunt omnia non solum priusquam factus mitteretur sed priusquam essent omnia, eundem mittenti confitemur aequalem quem dicimus missum minorem. Quomodo ergo ante istam plenitudinem temporis qua eum mitti oportebat priusquam missus esset videri a patribus potuit cum eis angelica quaedam visa demonstrarentur, quando nec iam missus sicut aequalis est patri videbatur? Unde enim dicit Philippo a quo utique sicut a caeteris et ab ipsis a quibus crucifixus est in came videbatur: Tanto tempore vobiscum sum et non cognovistis me? Philippe, qui me vidit vidit et patrem nisi quia videbatur et non videbatur? Videbatur sicut missus factus erat; non videbatur sicut per eum omnia facta erant. Aut unde etiam illud dicit: Qui habet mandata mea et servat ea ipse est qui me diligit, et qui me diligit diligetur a patre meo, et ego diligam eum et manifestabo ei me ipsum cum esset manifestus ante oculos hominum, nisi quia carnem quod verbum in plenitudine temporis factum erat suscipiendae nostrae fidei porrigebat; ipsum autem verbum per quod omnia facta erant purgatae per fidem menti contemplandum in aeternitate servabat?	26. When, therefore, the fullness of time had come, God sent forth His Son, made of a woman, made under the Law; to such a degree lowly, that He was made; in this way therefore sent, in that He was made. If, therefore, the greater sends the less, we too, acknowledge Him to have been made less; and in so far less, in so far as made; and in so far made, in so far as sent. For He sent forth His Son made of a woman. And yet, because all things were made by Him, not only before He was made and sent, but before all things were at all, we confess the same to be equal to the sender, whom we call less, as having been sent. In what way, then, could He be seen by the fathers, when certain angelical visions were shown to them, before that fullness of time at which it was fitting He should be sent, and so before He was sent, at a time when not yet sent He was seen as He is equal with the Father? For how does He say to Philip, by whom He was certainly seen as by all the rest, and even by those by whom He was crucified in the flesh, Have I been so long time with you, and yet have you not known me, Philip? He that has seen me, has seen the Father also; unless because He was both seen and yet not seen? He was seen, as He had been made in being sent; He was not seen, as by Him all things were made. Or how does He say this too, He that has my commandments and keeps them, he it is that loves me; and he that loves me shall be loved of my Father, and I will love him, and will manifest myself to him, at a time when He was manifest before the eyes of men; unless because He was offering that flesh, which the Word was made in the fullness of time, to be accepted by our faith; but was keeping back the Word itself, by whom all things were made, to be contemplated in eternity by the mind when cleansed by faith?
[4.20.27] Si autem secundum hoc missus a patre filius dicitur quia ille pater est, ille filius, nullo modo impedit ut credamus aequalem patri esse filium et consubstantialem et coaeternum et tamen a patre missum filium. Non quia ille maior est et ille minor; sed quia ille pater est, ille filius; ille genitor, ille genitus; ille a quo est qui mittitur, ille qui est ab eo qui mittit. Filius enim a patre est, non pater a filio. Secundum hoc iam potest intellegi non tantum ideo dici missus filius quia verbum caro factum est, sed ideo missus ut verbum caro fieret et per praesentiam corporalem illa quae scripta sunt operaretur, id est ut non tantum homo missus intellegatur quod verbum factum est, sed et verbum missum ut homo fieret quia non secundum imparem potes tat em vel subst antiam vel aliquid quod in eo patri non sit aequale missus est, sed secundum id quod filius a patre est, non pater a filio. Verbum enim patris est filius, quod et sapientia eius dicitur. Quid ergo mirum si mittitur non quia inaequalis est patri sed quia est manatio quaedam claritatis omnipotentis dei sinceris? Ibi autem quod manat et de quo manat unius eiusdemque substantiae est. Neque enim sicut aqua de foramine terrae aut lapidis manat sed sicut lux de luce. Nam quod dictum est: Candor est enim lucis aeternae quid aliud dictum est quam lux est lucis aeternae? Candor quippe lucis quid nisi lux est? Et ideo coaeterna luci de qua lux est. Maluit autem dicere candor lucis quam lux lucis ne obscurior putaretur ista quae manat quam illa de qua manat. Cum enim auditur candor eius esse ista, facilius est ut per hanc lucere illa quam haec minus lucere credatur. Sed quia cavendum non erat ne minor lux illa putaretur quae istam genuit (hoc enim nullus umquam haereticus ausus est dicere nec credendum est aliquem ausurum), illi cogitationi occurrit scriptura qua posset videri obscurior lux ista quae manat quam illa de qua manat, quam suspicionem tulit cum ait candor est illius, id est lucis aeternae, atque ita ostendit aequalem. Si enim haec minor est, obscuritas illius est non candor illius. Si autem maior est, non ex ea manat; non enim vinceret de qua genita est. Quia ergo ex illa manat non est maior quam illa, quia vero non obscuritas illius sed candor illius est non est minor; aequalis est ergo. Neque hoc movere debet quia dicta est manatio quaedam claritatis omnipotentis dei sinceris tamquam ipsa non sit omnipotens sed omnipotentis manatio. Mox enim de illa dicitur: Et cum sit una, omnia potest. Quis est autem omnipotens nisi qui omnia potest? Ab illo itaque mittitur a quo emanat. Sic enim et petitur ab illo qui amabat eam et desiderabat: Emitte, inquit, illam de sanctis caelis tuis et mitte illam a sede magnitudinis tuae ut mecum sit et mecum laboret id est, 'Doceat me laborare ne laborem.' Labores enim eius virtutes sunt. Sed aliter mittitur ut sit cum homine; aliter missa est ut ipsa sit homo. In animas enim sanctas se transfert atque amicos dei et prophetas constituit sicut etiam implet sanctos angelos et omnia talibus ministeriis congrua per eos operatur. Cum autem venit plenitudo temporis, missa est non ut impleret angelos, nec ut esset angelus nisi in quantum consilium patris annuntiabat quod et ipsius erat, nec ut esset cum hominibus aut in hominibus, hoc enim et antea in patribus et prophetis; sed ut ipsum verbum caro fieret, id est homo fieret, in quo futuro reuelato sacramento etiam eorum sapientium atque sanctorum salus esset qui priusquam ipse de virgine nasceretur de mulieribus nati sunt, et in quo facto atque praedicato salus sit omnium credentium, sperantium, diligentium. Hoc est enim magnum pietatis sacramentum quod manifestatum est in came, iustificatum est in spiritu, apparuit angelis, praedicatum est in gentibus, creditum est in mundo, assumptum est in gloria.	27. But if the Son is said to be sent by the Father on this account, that the one is the Father, and the other the Son, this does not in any manner hinder us from believing the Son to be equal, and consubstantial, and co-eternal with the Father, and yet to have been sent as Son by the Father. Not because the one is greater, the other less; but because the one is Father, the other Son; the one begetter, the other begotten; the one, He from whom He is who is sent; the other, He who is from Him who sends. For the Son is from the Father, not the Father from the Son. And according to this manner we can now understand that the Son is not only said to have been sent because the Word was made flesh, but therefore sent that the Word might be made flesh, and that He might perform through His bodily presence those things which were written; that is, that not only is He understood to have been sent as man, which the Word was made but the Word, too, was sent that it might be made man; because He was not sent in respect to any inequality of power, or substance, or anything that in Him was not equal to the Father; but in respect to this, that the Son is from the Father, not the Father from the Son; for the Son is the Word of the Father, which is also called His wisdom. What wonder, therefore, if He is sent, not because He is unequal with the Father, but because He is a pure emanation (manatio) issuing from the glory of the Almighty God? For there, that which issues, and that from which it issues, is of one and the same substance. For it does not issue as water issues from an aperture of earth or of stone, but as light issues from light. For the words, For she is the brightness of the everlasting light, what else are they than, she is light of everlasting light? For what is the brightness of light, except light itself? And so co-eternal, with the light, from which the light is. But it is preferable to say, the brightness of light, rather than the light of light; lest that which issues should be thought to be darker than that from which it issues. For when one hears of the brightness of light as being light itself, it is more easy to believe that the former shines by means of the latter, than that the latter shines less. But because there was no need of warning men not to think that light to be less, which begot the other (for no heretic ever dared say this, neither is it to be believed that any one will dare to do so), Scripture meets that other thought, whereby that light which issues might seem darker than that from which it issues; and it has removed this surmise by saying, It is the brightness of that light, namely, of eternal light, and so shows it to be equal. For if it were less, then it would be its darkness, not its brightness; but if it were greater, then it could not issue from it, for it could not surpass that from which it is educed. Therefore, because it issues from it, it is not greater than it is; and because it is not its darkness, but its brightness, it is not less than it is: therefore it is equal. Nor ought this to trouble us, that it is called a pure emanation issuing from the glory of the Almighty God, as if itself were not omnipotent, but an emanation from the Omnipotent; for soon after it is said of it, And being but one, she can do all things. But who is omnipotent, unless He who can do all things? It is sent, therefore, by Him from whom it issues; for so she is sought after by him who loved and desired her. Send her, he says, out of Your holy heavens, and from the throne of Your glory, that, being present, she may labor with me; that is, may teach me to labor [heartily] in order that I may not labor [irksomely]. For her labors are virtues. But she is sent in one way that she may be with man; she has been sent in another way that she herself may be man. For, entering into holy souls, she makes them friends of God and prophets; so she also fills the holy angels, and works all things fitting for such ministries by them. But when the fullness of time had come, she was sent, not to fill angels, nor to be an angel, except in so far as she announced the counsel of the Father, which was her own also; nor, again, to be with men or in men, for this too took place before, both in the fathers and in the prophets; but that the Word itself should be made flesh, that is, should be made man. In which future mystery, when revealed, was to be the salvation of those wise and holy men also, who, before He was born of the Virgin, were born of women; and in which, when done and made known, is the salvation of all who believe, and hope, and love. For this is the great mystery of godliness, which was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.
[4.20.28] Ab illo ergo mittitur dei verbum cuius est verbum; ab illo mittitur de quo natum est. Mittit qui genuit; mittitur quod genitum est. Et tunc unicuique mittitur cum a quoquam cognoscitur atque percipitur quantum cognosci et percipi pot est pro captu vel proficientis in deum vel perfect ae in deo animae rationalis. Ntn ergo eo ipso quo de patre natus est missus dicitur filius, sed vel eo quod apparuit huic mundo verbum caro factum unde dicit: A patre exii et veni in hunc mundum uel eo quod ex tempore cuiusquam mente percipitur sicut dictum est: Mitte illam ut mecum sit et mecum laboret. Quod ergo natum est ab aeterno in aeternum est: Candor est enim lucis aeternae. Quod autem mittitur ex tempore a quoquam cognoscitur. Sed cum in came manifestatus est filius dei, in hunc mundum missus est in plenitudine temporis factus ex femina. Quia enim in sapientia dei non poterat mundus cognoscere per sapientiam deum quondam lux lucet in tenebris et tenebrae eam non comprehenderunt, placuit deo per stultitiam praedicationis saluos facere credentes ut verbum caro fieret et habitaret in nobis. Cum autem ex tempore cuiusque provectus mente percipitur, mitti quidem dicitur sed non in hunc mundum; neque enim sensibiliter apparel, id est corporeis sensibus praesto est. Quia et nos secundum quod mente aliquid aeternum quantum possumus capimus, non in hoc mundo sumus, et omnium iustorum spiritus etiam adhuc in hac came viventium in quantum divina sapiunt non sunt in hoc mundo. Sed pater cum ex tempore a quoquam cognoscitur, non dicitur missus, non enim habet de quo sit aut ex quo procedat. Sapientia quippe dicit: Ego ex ore altissimi prodivi, et de spiritu sancto: A patre procedit pater vero a nullo.	28. Therefore the Word of God is sent by Him, of whom He is the Word; He is sent by Him, from whom He was begotten (genitum); He sends who begot, That is sent which is begotten. And He is then sent to each one, when He is apprehended and perceived by each, in so far as He can be apprehended and perceived, in proportion to the comprehension of the rational soul, either advancing towards God, or already perfect in God. The Son, therefore, is not properly said to have been sent in that He is begotten of the Father; but either in that the Word made flesh appeared to the world, whence He says, I came forth from the Father, and have come into the world; or in that from time to time, He is perceived by the mind of each, according to the saying, Send her, that, being present with me, she may labor with me. What then is born (natum) from eternity is eternal, for it is the brightness of the everlasting light; but what is sent from time to time, is that which is apprehended by each. But when the Son of God was made manifest in the flesh, He was sent into this world in the fullness of time, made of a woman. For after that, in the wisdom of God, the world by wisdom knew not God (since the light shines in darkness, and the darkness comprehended it not), it pleased God by the foolishness of preaching to save them that believe, and that the Word should be made flesh, and dwell among us. But when from time to time He comes forth and is perceived by the mind of each, He is said indeed to be sent, but not into this world; for He does not appear sensibly, that is, He does not present Himself to the corporeal senses. For we ourselves, too, are not in this world, in respect to our grasping with the mind as far as we can that which is eternal; and the spirits of all the righteous are not in this world, even of those who are still living in the flesh, in so far as they have discernment in things divine. But the Father is not said to be sent, when from time to time He is apprehended by any one, for He has no one of whom to be, or from whom to proceed; since Wisdom says, I came out of the mouth of the Most High, and it is said of the Holy Spirit, He proceeds from the Father, but the Father is from no one.
[4.20.29] Sicut ergo pater genuit, filius genitus est; ita pater misit, filius missus est. Sed quemadmodum qui genuit et qui genitus est, ita et qui misit et qui missus est unum sunt quia pater et filius unum sunt; ita etiam spiritus sanctus unum cum eis est quia haec tria unum sunt. Sicut enim natum esse est filio a patre esse, ita mitti est filio cognosci quod ab illo sit. Et sicut spiritui sancto donum dei esse est a patre procedere, ita mitti est cognosci quod ab illo procedat. Nec possumus dicere quod spiritus sanctus et a filio non procedat; neque enim frustra idem spiritus et patris et filii spiritus dicitur. Nec video quid aliud sign)ficare voluerit cum sufflans ait: Accipite spiritum sanctum. Neque enim flatus ille corporeus cum sensu corporaliter tangendi procedens ex corpore substantia spiritus sancti fuit sed demonstratio per congruam significationem non tantum a patre sed et a filio procedere spiritum sanctum. Quis enim dementissimus dixerit alium fuisse spiritum quem sufflans dedit et alium quem post ascensionem suam misit? Unus enim spiritus est spiritus dei, spiritus patris et filii spiritus sanctus qui operatur omnia in omnibus. Sed quod bis datus est dispensatio certe significationis fuit, de qua suo loco quantum dominus dederit disseremus. Quod ergo ait dominus: Quem ego mittam vobis a patre ostendit spiritum et patris et filii. Quia etiam cum dixisset: Quem mittet pater, addidit in nomine meo, non tamen dixit, 'Quem mittet pater a me,' quemadmodum dixit, Quem ego mittam vobis a patre, videlicet ostendens quod totius divinitatis vel si melius dicitur deitatis principium pater est. Qui ergo expatre procedit et filio ad eum refertur a quo natus est filius. Et quod dicit euangelista: Spiritus nondum erat datus quia Iesus nondum fuerat clarificatus quomodo intellegatur nisi quia certa illa spiritus sancti datio vel missio post clarificationem Christi futura erat qualis numquam antea fuerat? Neque enim antea nulla erat, sed talis non fuerat. Si enim antea spiritus sanctus non dabatur, quo impleti prophetae locuti sunt cum aperte scriptura dicat et multis locis ostendat spiritu sancto eos locutos fuisse, cum et de Iohanne baptista dictum sit: Spiritu sancto replebitur iam inde ab utero matris suae, et spiritu sancto repletus Zacharias invenitur pater eius ut de illo talia diceret, et spiritu sancto Maria ut talia de domino quem gestabat utero praedicaret, spiritu sancto Simeon et Anna ut magnitudinem Christi paruuli agnoscerent; quomodo ergo spiritus nondum erat datus quia Iesus nondum erat clarificatus nisi quia illa datio vel donatio vel missio spiritus sancti habitura erat quandam proprietatem suam in ipso adventu qualis antea numquam fuit? Nusquam enim legimus linguis quas non noverant homines locutos veniente in se spiritu sancto sicut tunc factum est cum oporteret eius adventum signis sensibilibus demonstrari ut ostenderetur totum orbem terrarum atque omnes gentes in linguis variis constitutas credituras in Christum per donum spiritus sancti ut impleretur quod in psalmo canitur: Non sunt loquelae neque sermones quorum non audiantur voces eorum, in omnem terram exiit sonus eorum, et in fines orbis terrae verba eorum.	29. As, therefore, the Father begot, the Son is begotten; so the Father sent, the Son was sent. But in like manner as He who begot and He who was begotten, so both He who sent and He who was sent, are one, since the Father and the Son are one. So also the Holy Spirit is one with them, since these three are one. For as to be born, in respect to the Son, means to be from the Father; so to be sent, in respect to the Son, means to be known to be from the Father. And as to be the gift of God in respect to the Holy Spirit, means to proceed from the Father; so to be sent, is to be known to proceed from the Father. Neither can we say that the Holy Spirit does not also proceed from the Son, for the same Spirit is not without reason said to be the Spirit both of the Father and of the Son. Nor do I see what else He intended to signify, when He breathed on the face of the disciples, and said, Receive the Holy Ghost. For that bodily breathing, proceeding from the body with the feeling of bodily touching, was not the substance of the Holy Spirit, but a declaration by a fitting sign, that the Holy Spirit proceeds not only from the Father, but also from the Son. For the veriest of madmen would not say, that it was one Spirit which He gave when He breathed on them, and another which He sent after His ascension. For the Spirit of God is one, the Spirit of the Father and of the Son, the Holy Spirit, who works all in all. But that He was given twice was certainly a significant economy, which we will discuss in its place, as far as the Lord may grant. That then which the Lord says—Whom I will send unto you from the Father, — shows the Spirit to be both of the Father and of the Son; because, also, when He had said, Whom the Father will send, He added also, in my name. Yet He did not say, Whom the Father will send from me, as He said, Whom I will send unto you from the Father,— showing, namely, that the Father is the beginning (principium) of the whole divinity, or if it is better so expressed, deity. He, therefore, who proceeds from the Father and from the Son, is referred back to Him from whom the Son was born (natus). And that which the evangelist says, For the Holy Ghost was not yet given, because that Jesus was not yet glorified; how is this to be understood, unless because the special giving or sending of the Holy Spirit after the glorification of Christ was to be such as it had never been before? For it was not previously none at all, but it had not been such as this. For if the Holy Spirit was not given before, wherewith were the prophets who spoke filled? Whereas the Scripture plainly says, and shows in many places, that they spoke by the Holy Spirit. Whereas, also, it is said of John the Baptist, And he shall be filled with the Holy Ghost, even from his mother's womb. And his father Zacharias is found to have been filled with the Holy Ghost, so as to say such things of him. And Mary, too, was filled with the Holy Ghost, so as to foretell such things of the Lord, whom she was bearing in her womb. And Simeon and Anna were filled with the Holy Spirit, so as to acknowledge the greatness of the little child Christ. How, then, was the Spirit not yet given, since Jesus was not yet glorified, unless because that giving, or granting, or mission of the Holy Spirit was to have a certain speciality of its own in its very advent, such as never was before? For we read nowhere that men spoke in tongues which they did not know, through the Holy Spirit coming upon them; as happened then, when it was needful that His coming should be made plain by visible signs, in order to show that the whole world, and all nations constituted with different tongues, should believe in Christ through the gift of the Holy Spirit, to fulfill that which is sung in the Psalm, There is no speech nor language where their voice is not heard; their sound is gone out through all the earth, and their words to the end of the world.
[4.20.30] Verbo itaque dei ad unitatem personae copulatus, et quodam modo commixtus est homo cum veniente plenitudine temporis missus est in hunc mundum factus ex femina filius dei ut esset et filius hominis propter filios hominum. Hanc personam angelica natura figurare antea potuit ut praenuntiaret, non expropriare ut ipsa esset.	30. Therefore man was united, and in some sense commingled, with the Word of God, so as to be One Person, when the fullness of time had come, and the Son of God, made of a woman, was sent into this world, that He might be also the Son of man for the sake of the sons of men. And this person angelic nature could prefigure beforehand, so as to pre-announce, but could not appropriate, so as to be that person itself.
[4.21.30] De sensibili autem demonstratione spiritus sancti sive per columbae speciem sive per linguas egneas cum eius substantiam patri et filio coaeternam pariterque incommutabilem subdita et seruiens creatura temporalibus motibus et formis ostenderet, cum ad eius personae unitatem sicut caro quod verbum factum est non copularetur, non audeo dicere nihil tale factum esse antea. Sed plane fidenter dixerim patrem et filium et spiritum sanctum unius eiusdemque substantiae deum creatorem, trinitatem omnipotentem inseparabiliter operari. Sed ita non posse per longe imparem maximeque corpoream creaturam inseparabiliter demonstrari, sicut per voces nostras quae utique corporaliter sonant non possum pater et filius et spiritus sanctus nisi suds et proprus interuallis temporum certa separatione distinctis quae sui cuiusque vocabuli syllabae occupant nominari. In sua quippe substantia qua sunt tria unum sunt, pater et filius et spiritus sanctus, nullo temporali motu super omnem creaturam idipsum sine ullis interuallis temporum vel locorum et simul unum atque idem ab aeternitate in aeternitatem tamquam ipsa aeternitas quae sine veritate et caritate non est; in meis autem vocibus separati sunt pater et filius et spiritus sanctus nec simul dici potuerunt, et in litteris visibilibus sua separatim locorum spatia tenuerunt. Et quemadmodum cum memoriam meam et intellectum et voluntatem nomino, singula quidem nomina ad res singulas referuntur sed tamen ab omnibus tribus singula facta sunt; nullum enim horum trium nominum est quod non et memoria et intellectus et voluntas mea simul operate sint; ita trinitas simul operate est et vocem patris et carnem filii et columbam spiritus sancti cum ad personas singulas haec singula referantur. Qua similitudine utcumque cognoscitur inseparabilem in se ipsa trinitatem per visibilis creaturae speciem separabiliter demonstrari, et inseparabilem trinitatis operationem etiam in singulis esse rebus quae vel ad patrem vel ad filium vel ad spiritum sanctum demonstrandum proprie pertinere dicuntur.	But with respect to the sensible showing of the Holy Spirit, whether by the shape of a dove, or by fiery tongues, when the subjected and subservient creature by temporal motions and forms manifested His substance co-eternal with the Father and the Son, and alike with them unchangeable, while it was not united so as to be one person with Him, as the flesh was which the Word was made; I do not dare to say that nothing of the kind was done aforetime. But I would boldly say, that the Father, Son, and Holy Spirit, of one and the same substance, God the Creator, the Omnipotent Trinity, work indivisibly; but that this cannot be indivisibly manifested by the creature, which is far inferior, and least of all by the bodily creature: just as the Father, Son, and Holy Spirit cannot be named by our words, which certainly are bodily sounds, except in their own proper intervals of time, divided by a distinct separation, which intervals the proper syllables of each word occupy. Since in their proper substance wherein they are, the three are one, the Father, and the Son, and the Holy Spirit, the very same, by no temporal motion, above the whole creature, without any interval of time and place, and at once one and the same from eternity to eternity, as it were eternity itself, which is not without truth and charity. But, in my words, the Father, Son, and Holy Spirit are separated, and cannot be named at once, and occupy their own proper places separately invisible letters. And as, when I name my memory, and intellect, and will, each name refers to each severally, but yet each is uttered by all three; for there is no one of these three names that is not uttered by both my memory and my intellect and my will together [by the soul as a whole]; so the Trinity together wrought both the voice of the Father, and the flesh of the Son, and the dove of the Holy Spirit, while each of these things is referred severally to each person. And by this similitude it is in some degree discernible, that the Trinity, which is inseparable in itself, is manifested separably by the appearance of the visible creature; and that the operation of the Trinity is also inseparable in each severally of those things which are said to pertain properly to the manifesting of either the Father, or the Son, or the Holy Spirit.
[4.21.31] Si ergo a me quaeritur quomodo factae sint vel voces vel sensibiles formae atque species ante incarnationem verbi dei quae hoc futurum praefigurarent, per angelos ea deum operatum esse respondeo, quod etiam scripturarum sanctarum testimoniis, quantum existimo, satis ostendi. Si autem quaeritur ipsa incarnatio quomodo facta sit, ipsum dei verbum dico carnem factum, id est hominem factum, non tamen in hoc quod factum est conversum atque mutatum, ita sane factum ut ibi sit non tantum verbum dei et hominis caro sed etiam rationalis hominis anima, atque hoc totum et deus dicatur propter deum et homo propter hominem. Quod si difficile intellegitur, mens fide purgetur magis magisque abstinendo a peccatis et bene operando et orando cum gemitu desideriorum sanctorum ut per divinum adiutorium proficiendo et intellegat et amet. Si autem quaeritur post incarnationem verbi quomodo facta sit vel vox patris vel species corporalis qua spiritus sanctus demonstratus est, per creaturam quidem facta ista non dubito. Sed utrum tantummodo corporalem atque sensibilem, an adhibito spiritu etiam rationali vel intellectuali (hoc enim quibusdam placuit appellare quod graeci dicunt *noeron*), non quidem ad unitatem personae (quis enim hoc dixerit ut quidquid illud est creaturae per quod sonuit vox patris ita sit deus pater, aut quidquid illud est creaturae in quo per columbae speciem vel per igneas linguas spiritus sanctus demonstratus est ita sit spiritus sanctus sicut est dei fiiius homo ille qui ex virgine factus est?), sed tantummodo ad ministerium peragendae significationis sicut oportuisse deus iudicavit an aliquid aliud intellegendum sit invenire difficile est et temere affirmare non expedit. Quomodo tamen ista sine rationali vel intellectuali creatura potuerint fieri non video. Neque adhuc locus est explicare cur ita sentiam quantum vires dominus dederit. Prius enim sunt discutienda et refellenda haereticorum argumenta quae non ex divinis libris sed ex rationibus, suis proferunt quibus se uehementer cogere arbitrantur testimonia scripturarum quae de patre et filio et spiritu sancto sunt ita esse intellegenda ut ipsi volunt.	31. If then I am asked, in what manner either words or sensible forms and appearances were wrought before the incarnation of the Word of God, which should prefigure it as about to come, I reply that God wrought those things by the angels; and this I have also shown sufficiently, as I think, by testimonies of the Holy Scriptures. And if I am asked how the incarnation itself was brought to pass, I reply that the Word of God itself was made flesh, that is, was made man, yet not turned and changed into that which was made; but so made, that there should be there not only the Word of God and the flesh of man, but also the rational soul of man, and that this whole should both be called God on account of God, and man on account of man. And if this is understood with difficulty, the mind must be purged by faith, by more and more abstaining from sins, and by doing good works, and by praying with the groaning of holy desires; that by profiting through the divine help, it may both understand and love. And if I am asked, how, after the incarnation of the Word, either a voice of the Father was produced, or a corporeal appearance by which the Holy Spirit was manifested: I do not doubt indeed that this was done through the creature; but whether only corporeal and sensible, or whether by the employment also of the spirit rational or intellectual (for this is the term by which some choose to call what the Greeks name ??e???), not certainly so as to form one person (for who could possibly say that whatever creature it was by which the voice of the Father sounded, is in such sense God the Father; or whatever creature it was by which the Holy Spirit was manifested in the form of a dove, or in fiery tongues, is in such sense the Holy Spirit, as the Son of God is that man who was made of a virgin?), but only to the ministry of bringing about such intimations as God judged needful; or whether anything else is to be understood: is difficult to discover, and not expedient rashly to affirm. Yet I see not how those things could have been brought to pass without the rational or intellectual creature. But it is not yet the proper place to explain, as the Lord may give me strength, why I so think; for the arguments of heretics must first be discussed and refuted, which they do not produce from the divine books, but from their own reasons, and by which, as they think, they forcibly compel us so to understand the testimonies of the Scriptures which treat of the Father, and the Son, and the Holy Spirit, as they themselves will.
[4.21.32] Nunc autem non ideo minorem filium quia missus est a patre, nec ideo minorem spiritum sanctum quia et pater eum misit et filius sufficienter quantum arbitror demonstratum est. Sive enim propter visibilem creaturam sive potius propter principii commendationem, non propter inaequalitatem vel imparilitatem vel dissimilitudinem substantiae in scripturis haec posita intelleguntur, quia etiam si voluisset deus pater per subiectam creaturam visibiliter apparere, absurdissime tamen aut a filio quem genuit aut ab spiritu sancto qui de illo procedit missus diceretur. Iste igitur sit huius voluminis modus; deinceps in caeteris adivuante domino illa haereticorum versutissima argumenta qualia sint et quemadmodum redarguantur videbimus.	32. But now, as I think, it has been sufficiently shown, that the Son is not therefore less because He is sent by the Father, nor the Holy Spirit less because both the Father sent Him and the Son. For these things are perceived to be laid down in the Scriptures, either on account of the visible creature; or rather on account of commending to our thoughts the emanation [within the Godhead]; but not on account of inequality, or imparity, or unlikeness of substance; since, even if God the Father had willed to appear visibly through the subject creature, yet it would be most absurd to say that He was sent either by the Son, whom He begot, or by the Holy Spirit, who proceeds from Him. Let this, therefore, be the limit of the present book. Henceforth in the rest we shall see, the Lord helping, of what sort are those crafty arguments of the heretics, and in what manner they may be confuted.	}