site: bonaventure

collection: Collationes in Hexaëmeron

title: Coll. 9

author: St. Bonaventure

languages: en la

title: Opera Omnia (Quaracchi critical edition)

publisher: Collegii S. Bonaventurae

source_text:
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> The numbered footnotes below correspond to markers in both the Latin body above and the English translation; Quaracchi restart their numbering on every printed page, so the labels are qualified by page.

### COLLATIO IX.
#### *De secunda visione tractatio secunda, quae est de triplici firmitate fidei.*

### Summarium

*Introductio. Triplex firmitas fidei ex triplici testimonio, 1. — Pars I. Veritas fidei expressa triplici testimonio, scilicet per Verbum increatum, incarnatum, inspiratum. Primo exprimitur per Verbum increatum, 2. 3. — Secundo, per Verbum incarnatum, 4. 5. — Tertio, per Verbum inspiratum, 6. 7. — Ab ipso sunt duodecim fundamenta fidei et duodecim rationes firmitatis fidei; varia vexatio fidei, 8. — Pars II. Quatuor rationes ostendentes firmitatem testimonii Apostolorum aliorumque testium, 9. — Prima firmitas est ex testium notitia certa, quae oritur ex triplici visione, 10. — Visio intellectualis pura, 11. — Visio intellectualis iuncta cum visione imaginaria, 12. — Visio intellectualis iuncta cum corporali, 13. — De his tribus in genere, 14. — Secunda firmitas est ex testium fama perfecta, fundata in triplici praeclaritate, 15. — Praeclaritas meritorum et miraculorum, 16. — Praeclaritas miraculorum et martyriorum, 17. — De his tribus, 18. — Tertia firmitas est ex testium concordia plena, quae est in eloquiis Scripturae, decretis Conciliorum, documentis Sanctorum, 19. — De eloquiis Scripturae, 20. — De decretis Conciliorum, 21. — De documentis Sanctorum, 22. — Quarta firmitas est ex testium sententia firma per consensum rationis. Triplex rationis iudicium, 23. — Sentiendum de Deo primo altissime et piissime, 24. — Secundo, altissime et verissime, 25. — Tertio, altissime et optime, 26. — Ab ista luce est triplex influxus in animam, scilicet robur virtutis, zelus veritatis, excessus amoris, 27. 28. — In ultimo est summum et apex fidei, 29.*

1. *Vocavit Deus firmamentum caelum*[^p372-2] etc. Dictum est, quod *altitudo* fidei in duobus consistit: in altitudine *sublimitatis* et in altitudine *profunditatis*. De altitudine fidei dictum est, sed nunc dicendum est de eius *firmitate*. Sed si *alta*, quomodo *certa*? Quia res, quanto altior, tanto minus nota; et quanto minus nota, tanto magis dubitabilis. — Et ideo intelligendum, quod huius fidei *firmitas* est triplex. Prima est ex testimonio veritatis expressae per *Verbum increatum*; secunda, ex testimonio veritatis expressae per *Verbum incarnatum*; tertia, ex testimonio veritatis expressae per *Verbum inspiratum*.

2. De prima in primae Ioannis quinto[^p372-3]: *Tres sunt, qui testimonium dant in caelo, Pater, Verbum et Spiritus sanctus; et hi tres unum sunt.* A tribus *datur* testimonium, sed *exprimitur* per Verbum, quia Verbum et Patrem et se ipsum et Spi-

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ritum sanctum exprimit et omnia alia. Unde in Psalmo: *Verbo Domini caeli firmati sunt; et spiritu oris eius omnis virtus eorum.* *Caeli*, id est caelestes, per fidem Verbo Dei firmati sunt; et isto Verbo firmantur et *caelestes* et *subcaelestes*, unde dicit: *Et spiritu oris eius omnis virtus eorum.* Unde Scriptura, explicans mysterium hierarchiae caelestis et subcaelestis, in alio loco dicit: *In aeternum, Domine, Verbum tuum permanet in caelo*, scilicet Trinitatis; *in generationem et generationem veritas tua; fundasti terram et permanet.*

3. Super hoc Verbum fundata est Ecclesia, quae *terrae* nomine figuratur. Unde Isaias[^p373-1]: *Quis mensus est pugillo aquas et caelos palmo ponderavit? Quis appendit tribus digitis molem terrae?* Hoc facit Verbum, per quod *facta sunt omnia*. Manus eius, per quam cuncta *creantur, formantur* seu distinguuntur et *ornantur, tribus digitis* levat et suspendit terram, scilicet ecclesiasticam hierarchiam, quam *creat, distinguit* et *ornat*[^p373-2]. Haec manus metitur aquas et omnia tenet in manu, sicut in pugillo res tenetur. Haec est manus *Verbi aeterni*. — Hoc testimonium transcendit omne iudicium cuiuslibet creaturae. Unde animalia volatilia *demittebant alas suas, cum fieret vox super firmamentum*[^p373-3]. Quomodo ergo nos audiemus *tonitruum*, si sermonis eius *scintillam* vix apprehendimus?

4. Condescendit autem nobis, quia se exprimit per *Verbum incarnatum*; et hoc est *secundum* testimonium; de quo in Ioanne[^p373-4]: *Qui de terra est de terra loquitur; qui de caelo venit super omnes est.* Testimonium Christi *maius fuit testimonio* Ioannis Baptistae, quia non alio supponente loquitur, quia anima eius omnia vidit; unde qui de caelo est revera caelestia revelare potest. Unde dixit Nicodemo: *Si terrena dixi vobis, et non creditis; quomodo, si dixero vobis caelestia, credetis?* Hinc Filio Pater testatur in *voce*, Spiritus sanctus in *columbae specie*, ut testimonium eius sit solidissimum; quia *Pater*, inquit, *quod dedit mihi maius omnibus est*.

5. Huius autem fidei Christus est *fundamentum; et nemo potest aliud fundamentum ponere praeter id quod positum est, quod est Christus Iesus*[^p373-5]. Iste est *lapis angularis*, de quo facit Isaias et Petrus mentionem: *Ecce ponam in fundamentis Sion lapidem angularem, probatum, speciosum*; et Apostolus: *Superaedificati supra fundamentum Apostolorum et Prophetarum, ipso summo angulari lapide, Christo Iesu.*

6. Tertia firmitas est ex testimonio veritatis expressae per *Verbum inspiratum*; et hoc fuit in omnibus Prophetis; et nos *audivimus* hoc verbum, quia *Spiritus sanctus testificatur, quoniam Christus est veritas*[^p373-6]. Aliqui *viderunt* eum in carne. Unde in Luca: *Beati oculi, qui vident quae vos videtis. Dico vobis, quod multi reges et Prophetae voluerunt videre quae vos videtis, et non viderunt.*

7. Radiavit autem Spiritus sanctus in cordibus praedicatorum ad omnem veritatem praedicandam et scribendam; ad Hebraeos primo[^p373-7]: *Multifariam multisque modis olim Deus loquens Patribus in Prophetis, novissime diebus istis locutus est nobis in Filio.* Et postea dicitur: *Si enim qui per Angelos dictus est sermo factus est firmus;* et sequitur: *Quae cum initium accepisset enarrari per Dominum, ab eis qui audierunt, in nos confirmata est, contestante Deo signis et portentis et variis virtutibus et Spiritus sancti distributionibus.* — Et explicatur hic triplex firmitas fidei: primo, ut expressa per *Verbum increatum*, cum dicit: *Multifariam* etc., et: *Qui cum sit splendor gloriae*[^p373-8]; secundo, ut per *Verbum incarnatum*, ibi: *Purgationem peccatorum faciens*; tertio, ut per *Verbum inspiratum*; ibi: *Quae cum initium accepisset enarrari per Deum.*

8. Hic Spiritus sanctus in mentibus electorum facit scripturas et dat firmitatem fidei christianae; et quia specialiter in Apostolis, ideo dicuntur *duodecim fundamenta civitatis*. In Apocalypsi[^p373-9]: *Vidi sanctam civitatem Ierusalem novam, descendentem de caelo a Deo* etc.; et dicitur, quod in fundamento *duodecim nomina Apostolorum* erant scripta; non tantum autem testimonium Apostolorum, sed varia testimonia Spiritus sancti in multis; in quibus sunt duodecim rationes firmitatis fidei, quae sunt duodecim fundamenta. Per concursum enim diversorum testimoniorum Spiritus sanctus fidem firmavit inconcussam; licet vexata fuerit haec firmitas in *principio*

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Ecclesiae, ubi cruciabantur Martyres ab idololatris; vexata similiter fuit in *medio tempore* diversis haeresibus; vexabitur maxime in *fine* Ecclesiae per *tormenta*, per *argumenta*, per *miracula*. Unde *vae praegnantibus et nutrientibus in his diebus*[^p374-1], hoc est, vae teneris in fide. Oportet ergo, quod fides firmetur per *Verbum inspiratum*.

9. Consurgit autem haec firmitas ex quatuor quasi ex quatuor lateribus civitatis[^p374-2]; ex testificantium *notitia certa*, ex testificantium *fama praeclara*, ex testificantium *concordia plena* et ex testificantium *sententia firma*; quia, si sit *notitia certa*, non sit autem *fama bona*; non creditur sibi, sed quando bonus est homo, scitur, quod veritatem dicit. Et si habeat *certam notitiam* et *famam claram*, sed tamen multi sibi *contradicunt*; adhuc potest esse dubitatio. Si autem haec tria habeat, et *notitiam* et *famam* et *concordiam*, et tamen non habet *sententiam firmam*; dubitatio esse potest.

10. De *notitia certa* dicitur secundae ad Corinthios duodecimo[^p374-3]: *Scio hominem raptum usque ad tertium caelum, et audivit arcana*, hoc est, certa notitia per ascensum usque ad tertium caelum, et iterum per descensum usque ad primum per illustrationes omnium caelorum; unde Ecclesiastici vigesimo quarto: *Ego feci, ut oriretur in caelis lumen indeficiens*, id est in caelestibus viris lumen fidei firmum. Per *triplex caelum* triplex visio intelligitur: intellectualis *pura*, intellectualis *adiuncta cum visione imaginaria* et intellectualis *cum visione corporali manifesta*. Prima invenitur in mentibus angelicis; secunda, in mentibus propheticis; tertia, in mentibus apostolicis. Harum visionum concursu est certitudo Scripturae.

11. Visio intellectualis *pura* fuit in *mentibus angelicis* et in *Legislatore*. *Lex* enim *per Angelos ordinata* est[^p374-4]; Angeli eam dederunt, eam scripserunt, qui puram veritatem videbant in luce aeterna. Ad hanc visionem fuit Moyses sublimatus ultra omnes Prophetas, quia scriptum est: *Si fuerit inter vos Propheta Domini, in visione apparebo ei, vel per somnium loquar ad illum; at non talis servus meus Moyses. Ore enim ad os loquor ei, et palam et non per aenigmata et figuras Dominum videt.* Et in signum huius ieiunavit quadraginta diebus et quadraginta noctibus[^p374-5]; qui etiam vidit Angelum, qui in rubo apparuit ei. Et exponit beatus Stephanus, quod non fuit ibi Dominus nisi per subiectam creaturam, sed Angelus fuit.

12. Secunda certitudo fuit in *mentibus propheticis*. In secunda Petri[^p374-6]: *Habemus firmiorem propheticum sermonem, cui bene facitis attendentes quasi lucernae lucenti in caliginoso loco, donec dies illucescat, et lucifer oriatur in cordibus vestris. Hoc primum intelligentes, quod omnis prophetia Scripturae propria interpretatione non fit. Non enim voluntate humana allata est aliquando prophetia, sed Spiritu sancto inspirati, locuti sunt sancti Dei homines.* Visiones tamen Prophetarum fuerunt *imaginariae*, ut Isaiae, Danielis.

13. Tertia est certitudo ex visione intellectuali *iuncta cum corporali*. Haec fuit in *mentibus apostolicis*. Unde Ioannes[^p374-7]: *Quod fuit ab initio, quod vidimus oculis nostris, quod perspeximus, et manus nostrae contrectaverunt de Verbo vitae;* et non aliud, quam *quod vidimus, annuntiamus vobis*. Unde Thomas tangere voluit et audivit: *Quia vidisti me, Thoma, credidisti;* et alibi: *Qui vidit testimonium perhibuit;* et in Actibus: *Praecepit nobis testificari.* Et beata virgo Maria, doctrix Apostolorum et Evangelistarum, contrectavit hoc Verbum in utero et in sinu.

14. Hae tres visiones sive certitudines concurrentes, angelicae, propheticae, apostolicae, dant certitudinem fidei et Scripturae. Has tres Paulus habuit, qui Christum *corporaliter* vidit: *Novissime*, inquit[^p374-8], *tanquam abortivo visus est et mihi;* qui etiam ad mediam et tandem ad supremam visionem fuit sublimatus, scilicet ad intellectualem. Bene ergo dictum est: *Ego feci in caelis, ut oriretur lumen indeficiens.*

15. Secunda *firmitas* est ex testificantium *fama praeclara*. Haec in tribus consistit: in praeclaritate *meritorum, miraculorum* et *martyriorum*. — Praeclaritas *meritorum* fuit in Patriarchis. Unde in Ecclesiastico[^p374-9]: *Laudemus viros gloriosos*. Patriarchae miracula non fecerunt, sed famosi fuerunt in meritis. Hi fuerunt initium Scripturae, quae agit de apparitionibus illis factis.

16. Praeclaritas *meritorum* et *miraculorum* fuit in *Legislatore*. Vide magna miracula facta in flagellatione Aegypti, in transitu maris rubri, in deserto, ubi per quadraginta annos non sunt attrita calceamenta nec vestimenta, ubi etiam manna de caelo pluit illis[^p374-10]. Vide *Iosue*, qui solem fecit stare, qui aquas divisit in ingressu terrae promissionis, et aquae reversae sunt in suam originem. Adiunge his *Eliam* et *Elisaeum*; qui Elias caelum claudebat, pluviam

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dabat et cibum augmentabat, qui in curro igneo ascendit in caelum. Vide *Elisaeum*, qui vivens mortuum suscitavit, mortuus etiam mortuum suscitavit, qui homines capiebat. Ante Legem ergo et post Legem et in datione Legis facta sunt miracula, et non nisi in hoc populo. Ex quo sequitur, quod isti viri amantissimi et cari Deo fuerunt in *veritate fundati*. Haec est ergo certitudo fidei.

17. Tertia praeclaritas est *meritorum, miraculorum* et *martyriorum*. Et haec certitudo veritatis apparet, quando homo vult mori pro veritate, quam praedicat, ut Isaias serratus est, Ezechiel interfectus, Ieremias et alii etiam Prophetae. Unde dicitur Iudaeis: *Quem Prophetarum non sunt persecuti patres vestri*[^p375-1]? — Si dicant haeretici, quod ipsi moriuntur pro veritate et habent merita; tertium tamen non habent, scilicet miracula; nunquam auditum est, quod haereticus vel ante vel post mortem vel in morte fecerit miracula.

18. De istis caelis legitur[^p375-2]: *Quoniam videbo caelos tuos, opera digitorum tuorum*, scilicet viros caelestes, in quibus videmus hanc *triplicem claritatem*, quae sunt opera digitorum Dei. — In isto digito tertio, scilicet miraculi, deficiunt *magi Pharaonis*.

19. Tertia firmitas fidei est ex testificantium *concordia plena*, quae est in tribus: in *eloquiis* Scripturarum, in *decretis* Conciliorum, in *documentis* Sanctorum. — De primo Psalmus[^p375-3]: *De medio petrarum dabunt voces*, hoc est *de medio duorum Cherubim*, de quibus loquebatur Dominus, sive de quorum medio, scilicet de medio duorum testamentorum. Isaias[^p375-4] dicit: *Ecce, Virgo concipiet*, et Lucas dicit: *Ecce, concipies.* Alius dixit: *Occidetur Christus;* et Evangelista: *Christus occiditur.* Quidquid ergo dictum est per Prophetas, impletum est per Christum. Isaias[^p375-5] dixerat: *Ascendet Dominus super nubem levem et ingredietur Aegyptum, et movebuntur simulacra;* hoc factum est per Christum; nec unquam inventus est aliquis Propheta, vel philosophus, qui idololatriam potuerit removere; quod tamen Christus fecit per Apostolos ubique terrarum.

20. Hi veri testes sunt Scripturae, *Prophetae* et *Apostoli*. Nec potest dici, quod Apostoli subornaverunt Prophetas, ut sic dicerent, sicut evenit in Christo. Si enim eodem tempore fuissent, posset haberi suspicio; sed illi praecesserunt. Veritas ergo ista est infallibilis. Si enim contingens dicatur firmiter esse futurum et cognoscatur certitudinaliter; impossibile est, quod videatur alicubi nisi in veritate certa[^p375-6]. — Vetus ergo testamentum et novum in magna consonantia et harmonia conveniunt et sunt sicut *viginti quatuor seniores* circa thronum Christi, ut nulla sit dubitatio.

21. Secunda firmitas est in *decretis Conciliorum*, quia illa quae in dubium veniebant, ibi confirmata sunt. Arius dicebat, quod Pater esset Filio maior secundum essentiam; et per hoc nitebatur ostendere, non esse Filium aequalem Patri. Et in primo Concilio, ubi fuerunt viri sanctissimi — beatus Nicolaus fuit ibi[^p375-7] — ubi, dico, fuerunt trecenti decem et octo episcopi, ibi fides confirmata est catholica, scilicet universalis; et hoc factum est auctoritate Petri et aliorum Patrum. Unde quatuor Concilia *principalia fuerunt*[^p375-8] — quia septem fuerunt — quae dant testimonia huic fidei.

22. Tertia firmitas est in *documentis Doctorum* et sapientum in mundana sapientia et divina, ut Dionysii, Gregorii Nazianzeni, Gregorii Nysseni, Damasceni, Basilii, Athanasii, Chrysostomi. Latinorum similiter: Hilarii, Gregorii, Augustini, Ambrosii, Hieronymi. Documenta istorum concordant et idem dicunt, idem sapiunt. — De his dicit Iob[^p375-9]: *Quis enarrabit caelorum rationem, et concentum caeli quis dormire faciet?* Haec est concordia Scripturarum, Conciliorum et Doctorum.

23. Quarta ratio firmitatis fidei est ex testificantium *sententia firma;* quae firmitas habetur ex hoc, quod consentit rationi, quia ratio non potest

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contradicere. Iudicium enim *rationis illustratae* est, quod de Deo summe est sentiendum et altissime. Hoc autem est tripliciter: de Deo sentiendum est *altissime* et *piissime, altissime* et *verissime, altissime* et *optime*.

24. Ratio ergo dictat, quod de Deo altissimo est sentiendum *altissime* et *piissime*[^p376-1], quod illa essentia est nobilissimo modo. Forma *universalis* nobilior est *particulari*, quia est in multis; *particularis* autem uno modo nobilior *universali*, quia *particularis* est in uno non numerata, sed *universalis* in multis est numerata: ergo essentia divina habere debet, quod nobilitatis est in creatura, ut sit una in multis non numerata[^p376-2]. — Sentiendum est etiam *piissime*, quod illa essentia est origo omnium, creans omnes res, et quod immediate ab ipsa omnes res procedunt. Nisi tu sentias, quod totalitas rerum ab ipsa procedit; non sentis de Deo *piissime*. Plato commendavit animam suam *factori*[^p376-3]; sed Petrus commendavit animam suam Creatori.

25. Secundo sentiendum est etiam de Deo *altissime* et *verissime*, quia ipse est veritas omnia *gubernans*, omnia *illustrans*, omnia *rectificans*, omnia *disponens*; unde in Psalmo[^p376-4]: *Dominus illuminatio mea et salus mea, quem timebo?* Non ergo gubernatio est attribuenda astris.

26. Tertio sentiendum est de Deo *altissime* et *optime*, quod sit optimus, ex quo se summe diffundit et diligit. Unde *proprio Filio suo non pepercit*[^p376-5], et donando illum nobis dedit quidquid scivit, quidquid potuit. *Omnia*, inquit Filius, *quaecumque habet Pater, mea sunt.* Dedit autem Pater nobis Filium *natum de nobis*, dedit nobis *passum pro nobis, resuscitatum propter nos*, quia *propter nimiam caritatem, qua dilexit nos* etc. Unde bene dicitur: *Per viscera misericordiae Dei nostri;* intima Dei bonitas facit, quod summe diligat, summe misereatur. — Haec omnia apparebunt in resurrectione, quia per summam *pietatem*, qua omnia creavit, omnia restaurabit; per summam *veritatem* omnia iudicabit; per summam *benignitatem* omnia glorificabit.

27. Ex hoc sensu nascitur in anima triplex *influxus* ab illa luce, per quam stabilitur anima in Deo. Primus est *robur virtutis*; secundus, *zelus veritatis*; tertius, *excessus amoris*. — *Robur virtutis* est primus, quia nihil difficile est animae habenti fidem inconcussam, quia, *si potest credere, omnia possibilia sunt credenti*[^p376-6]: quia paratus est sustinere omnia propter Deum, quia per fidem stabilitur virtus.

28. Secundus influxus est *zelus veritatis*, ut homo indignetur contra omne malum et falsum et afficiatur statim ad omne bonum. Dedignetur omne malum, sicut Elias, qui prophetaverat de Achab et Iezabel, quod comederent eos canes[^p376-7]. Dixit Achab: *Num invenisti me inimicum tuum?* Respondit Elias: *Inveni, eo quod venundatus sis, ut faceres malum in conspectu Domini*, quasi diceret: quicumque est contrarius Deo, est contrarius mihi.

29. Tertius influxus est *excessus amoris*, quando anima in vituperiis, in tribulationibus semper sentit iucunditatem interius; hoc maxime est, quando ardens sentit, quod Dominus facit gustare *panem filiorum*[^p376-8]. Et hunc reputant omnes stultum, et ipse reputat omnes stultos, et secundum veritatem sunt. Hoc autem est summum fidei et *apex*, ut per experientiam inebrietur et iam nil curet de mundo. Hoc enim defendet tempore antichristi, de quo secundae ad Thessalonicenses secundo[^p376-9]: *Mittet illis Deus operationem erroris, ut credant mendacio.* — De *apice fidei*, qui amor est, Apostolus dicit: *Quis nos separabit a caritate Christi? Tribulatio? an angustia?* usque ibi: *quae est in Christo Iesu, Domino nostro.* Et alibi: *In caritate radicati et fundati.* Hoc est firmamentum caeli. Unde in Psalmo[^p376-10]: *Confitebuntur caeli mirabilia tua*, scilicet animae mirabilia, quae in se sentiunt. Hae enim experientiae faciunt fidem stabilissimam. — Quando ergo anima sentit de Altissimo *piissime, verissime* et *optime;* tunc zelo et excessu amoris rapitur anima *usque ad tertium caelum*, etsi non ita excellenter, ut Paulus. Et tunc *domus fundatur supra firmam petram*.

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english:
### COLLATION IX.
#### *On the second vision: the second treatment, which is on the threefold firmness of faith.*

### Summarium

*Introduction. The threefold firmness of faith from a threefold testimony, 1. — Part I. The truth of faith expressed by a threefold testimony, namely through the Uncreated, the Incarnate, and the Inspired Word. First it is expressed through the Uncreated Word, 2. 3. — Second, through the Incarnate Word, 4. 5. — Third, through the Inspired Word, 6. 7. — From him are the twelve foundations of faith and the twelve grounds of faith's firmness; the various harassing of faith, 8. — Part II. Four grounds showing the firmness of the testimony of the Apostles and of the other witnesses, 9. — The first firmness is from the witnesses' certain knowledge, which arises from a threefold vision, 10. — Pure intellectual vision, 11. — Intellectual vision joined with imaginary vision, 12. — Intellectual vision joined with bodily vision, 13. — On these three in general, 14. — The second firmness is from the witnesses' perfect repute, founded on a threefold illustriousness, 15. — The illustriousness of merits and of miracles, 16. — The illustriousness of miracles and of martyrdoms, 17. — On these three, 18. — The third firmness is from the witnesses' full concord, which is in the utterances of Scripture, the decrees of the Councils, and the teachings of the Saints, 19. — On the utterances of Scripture, 20. — On the decrees of the Councils, 21. — On the teachings of the Saints, 22. — The fourth firmness is from the witnesses' firm verdict through the consent of reason. The threefold judgement of reason, 23. — Of God one must think first most highly and most devoutly, 24. — Second, most highly and most truly, 25. — Third, most highly and most excellently, 26. — From that light there is a threefold inflowing into the soul, namely the strength of virtue, zeal for truth, and the transport of love, 27. 28. — In the last is the summit and apex of faith, 29.*

1. *God called the firmament heaven*[^p372-2] etc. It has been said that the *height* of faith consists in two things: in the height of *sublimity* and in the height of *depth*. Of the height of faith it has been said; but now its *firmness* must be spoken of. But if it is *lofty*, how is it *certain*? Because the loftier a thing is, the less known it is; and the less known, the more open to doubt. — And therefore it must be understood that the *firmness* of this faith is threefold. The first is from the testimony of the truth expressed through the *Uncreated Word*; the second, from the testimony of the truth expressed through the *Incarnate Word*; the third, from the testimony of the truth expressed through the *Inspired Word*.

2. Of the first, in the fifth chapter of the first epistle of John[^p372-3]: *There are three who give testimony in heaven, the Father, the Word, and the Holy Spirit; and these three are one.* By three the testimony is *given*, but it is *expressed* through the Word, because the Word expresses both the Father and himself and the Holy Spirit and all other things. Hence in the Psalm: *By the word of the Lord the heavens were established; and all their power by the spirit of his mouth.* *The heavens*, that is, the heavenly ones, have been established by faith in the Word of God; and by that Word both the *heavenly* and the *subheavenly* are established, whence it says: *And all their power by the spirit of his mouth.* Hence Scripture, in unfolding the mystery of the heavenly and the subheavenly hierarchy, says in another place: *For ever, O Lord, thy word standeth firm in heaven*, namely of the Trinity; *thy truth unto generation and generation; thou hast founded the earth and it abideth.*

3. Upon this Word the Church is founded, which is figured under the name of *earth*. Hence Isaiah[^p373-1]: *Who hath measured the waters in his fist, and weighed the heavens with his palm? Who hath poised with three fingers the bulk of the earth?* This the Word does, through whom *all things were made*. His hand, through which all things *are created, formed* or distinguished and *adorned*, with *three fingers* lifts and suspends the earth, that is, the ecclesiastical hierarchy, which it *creates, distinguishes* and *adorns*[^p373-2]. This hand measures the waters and holds all things in its hand, as a thing is held in the fist. This is the hand of the *eternal Word*. — This testimony transcends every judgement of any creature whatsoever. Hence the winged living creatures *let down their wings, when a voice came over the firmament*[^p373-3]. How then shall we hear the *thunder*, if we scarcely grasp a *spark* of his speech?

4. But he condescended to us, because he expresses himself through the *Incarnate Word*; and this is the *second* testimony, of which in John[^p373-4]: *He that is of the earth speaketh of the earth; he that cometh from heaven is above all.* The testimony of Christ *was greater than the testimony* of John the Baptist, because he does not speak with another supplying it, since his soul saw all things; hence he who is from heaven can truly reveal heavenly things. Hence he said to Nicodemus: *If I have spoken to you earthly things, and you believe not; how will you believe if I shall speak to you heavenly things?* Hence the Father bears witness to the Son in a *voice*, the Holy Spirit *in the appearance of a dove*, that his testimony may be most solid; because *the Father*, he says, *that which he hath given me is greater than all*.

5. Now of this faith Christ is the *foundation; and no man can lay another foundation but that which is laid, which is Christ Jesus*[^p373-5]. He is the *corner stone*, of which Isaiah and Peter make mention: *Behold, I will lay in the foundations of Sion a corner stone, tried, precious*; and the Apostle: *Built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chief corner stone.*

6. The third firmness is from the testimony of the truth expressed through the *Inspired Word*; and this was in all the Prophets; and we have *heard* this word, because *the Holy Spirit beareth witness that Christ is the truth*[^p373-6]. Some *saw* him in the flesh. Hence in Luke: *Blessed are the eyes that see what you see. For I say to you that many kings and prophets desired to see the things that you see, and have not seen them.*

7. Now the Holy Spirit shone in the hearts of the preachers, for the preaching and the writing of all truth; to the Hebrews, chapter one[^p373-7]: *God, who at sundry times and in divers manners spoke in times past to the fathers by the prophets, last of all in these days hath spoken to us by his Son.* And afterwards it is said: *For if the word spoken by angels became steadfast;* and there follows: *Which having begun to be declared by the Lord, was confirmed unto us by them that heard him, God also bearing them witness by signs and wonders and divers miracles and distributions of the Holy Spirit.* — And here the threefold firmness of faith is unfolded: first, as expressed through the *Uncreated Word*, when it says: *At sundry times* etc., and: *Who being the brightness of his glory*[^p373-8]; second, as through the *Incarnate Word*, there: *Making purgation of sins*; third, as through the *Inspired Word*; there: *Which having begun to be declared by God.*

8. This Holy Spirit in the minds of the elect makes the Scriptures and gives firmness to the Christian faith; and because he does so especially in the Apostles, they are therefore called the *twelve foundations of the city*. In the Apocalypse[^p373-9]: *I saw the holy city, the new Jerusalem, coming down out of heaven from God* etc.; and it is said that in the foundation *the twelve names of the Apostles* were written; and not only the testimony of the Apostles, but the various testimonies of the Holy Spirit in many; among which are the twelve grounds of the firmness of faith, which are the twelve foundations. For through the concurrence of diverse testimonies the Holy Spirit made faith firm and unshaken; although this firmness was harassed at the *beginning* of the Church, where the Martyrs were tortured by idolaters; it was likewise harassed in the *middle time* by diverse heresies; it will be harassed most of all at the *end* of the Church, by *torments*, by *arguments*, by *miracles*. Hence *woe to them that are with child and give suck in those days*[^p374-1], that is, woe to those who are tender in faith. It is necessary, therefore, that faith be made firm through the *Inspired Word*.

9. Now this firmness rises from four things, as it were from the four sides of the city[^p374-2]: from the *certain knowledge* of those who testify, from their *illustrious repute*, from their *full concord*, and from their *firm verdict*; because if there be *certain knowledge* and yet not *good repute*, one is not believed; but when a man is good, it is known that he speaks the truth. And if he have *certain knowledge* and *clear repute*, but nevertheless many *contradict* him, there can still be doubt. But if he have these three, both *knowledge* and *repute* and *concord*, and yet has not a *firm verdict*, doubt can still exist.

10. Of *certain knowledge* it is said in the second epistle to the Corinthians, chapter twelve[^p374-3]: *I know a man caught up even to the third heaven, and he heard secret words*, that is, certain knowledge by an ascent as far as the third heaven, and again by a descent as far as the first, through the illuminations of all the heavens; whence in Ecclesiasticus, chapter twenty-four: *I made that in the heavens there should rise light that never faileth*, that is, in heavenly men the firm light of faith. By the *threefold heaven* a threefold vision is understood: the *pure* intellectual, the intellectual *joined with imaginary vision*, and the intellectual *with manifest bodily vision*. The first is found in angelic minds; the second, in prophetic minds; the third, in apostolic minds. By the concurrence of these visions is the certitude of Scripture.

11. *Pure* intellectual vision was in *angelic minds* and in the *Lawgiver*. For the *Law was ordained by angels*[^p374-4]; the angels gave it, the angels wrote it, who saw pure truth in the eternal light. To this vision Moses was raised above all the Prophets, because it is written: *If there be among you a prophet of the Lord, I will appear to him in a vision, or I will speak to him by a dream; but it is not so with my servant Moses. For I speak to him mouth to mouth, and plainly and not by riddles and figures doth he see the Lord.* And in sign of this he fasted forty days and forty nights[^p374-5]; and he also saw the Angel who appeared to him in the bush. And blessed Stephen explains that the Lord was not there except through a creature subject to him, but it was an Angel.

12. The second certitude was in *prophetic minds*. In the second epistle of Peter[^p374-6]: *We have the more firm prophetical word, whereunto you do well to attend, as to a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts. Understanding this first, that no prophecy of Scripture is made by private interpretation. For prophecy came not by the will of man at any time, but the holy men of God spoke, inspired by the Holy Spirit.* The visions of the Prophets, however, were *imaginary*, as those of Isaiah and of Daniel.

13. The third is the certitude from intellectual vision *joined with bodily*. This was in *apostolic minds*. Hence John[^p374-7]: *That which was from the beginning, which we have seen with our eyes, which we have looked upon, and our hands have handled of the Word of life;* and nothing other than *what we have seen do we declare unto you*. Hence Thomas wished to touch, and heard: *Because thou hast seen me, Thomas, thou hast believed;* and elsewhere: *He that saw it hath given testimony;* and in the Acts: *He commanded us to testify.* And the blessed Virgin Mary, the teacher of the Apostles and of the Evangelists, handled this Word in her womb and in her bosom.

14. These three visions or certitudes concurring — the angelic, the prophetic, the apostolic — give certitude to faith and to Scripture. These three Paul had, who saw Christ *bodily*: *Last of all*, he says[^p374-8], *he was seen also by me, as by one born out of due time;* who also was raised to the middle and at length to the highest vision, namely to the intellectual. Well, therefore, was it said: *I made in the heavens that there should rise light that never faileth.*

15. The second *firmness* is from the *illustrious repute* of those who testify. This consists in three things: in the illustriousness of *merits*, of *miracles*, and of *martyrdoms*. — The illustriousness of *merits* was in the Patriarchs. Hence in Ecclesiasticus[^p374-9]: *Let us praise men of renown*. The Patriarchs worked no miracles, but they were renowned in merits. These were the beginning of Scripture, which treats of those apparitions made to them.

16. The illustriousness of *merits* and of *miracles* was in the *Lawgiver*. See the great miracles worked in the scourging of Egypt, in the passage of the Red Sea, in the desert, where for forty years neither their shoes nor their garments were worn out, where also manna rained down on them from heaven[^p374-10]. See *Joshua*, who made the sun stand still, who divided the waters at the entrance into the land of promise, and the waters returned to their own source. Add to these *Elijah* and *Elisha*; which Elijah shut up heaven, gave rain, and multiplied food, and who ascended into heaven in a chariot of fire. See *Elisha*, who while living raised a dead man, and dead raised a dead man also, who took men captive. Before the Law, then, and after the Law and in the giving of the Law, miracles were worked, and only among this people. From which it follows that these men, most beloved and dear to God, were *founded in truth*. This, then, is the certitude of faith.

17. The third illustriousness is of *merits*, of *miracles* and of *martyrdoms*. And this certitude of truth appears when a man is willing to die for the truth which he preaches, as Isaiah was sawn asunder, Ezekiel slain, Jeremiah, and other Prophets too. Hence it is said to the Jews: *Which of the prophets have not your fathers persecuted*[^p375-1]? — If heretics should say that they too die for the truth and have merits, still they have not the third, namely miracles; it has never been heard that a heretic either before death or after death or in death worked miracles.

18. Of these heavens it is read[^p375-2]: *For I shall behold thy heavens, the works of thy fingers*, namely heavenly men, in whom we see this *threefold brightness*, which are the works of God's fingers. — In that third finger, namely of miracle, *the magicians of Pharaoh* fail.

19. The third firmness of faith is from the *full concord* of those who testify, which is in three things: in the *utterances* of the Scriptures, in the *decrees* of the Councils, in the *teachings* of the Saints. — Of the first, the Psalm[^p375-3]: *From the midst of the rocks they shall give voices*, that is, *from the midst of the two Cherubim*, from whom the Lord spoke, or from whose midst, namely from the midst of the two testaments. Isaiah[^p375-4] says: *Behold, a Virgin shall conceive*, and Luke says: *Behold, thou shalt conceive.* Another said: *Christ shall be slain;* and the Evangelist: *Christ is slain.* Whatever, therefore, was said through the Prophets was fulfilled through Christ. Isaiah[^p375-5] had said: *The Lord will ascend upon a swift cloud and will enter into Egypt, and the idols shall be moved;* this was done through Christ; nor was any prophet or philosopher ever found who could remove idolatry, which nevertheless Christ did through the Apostles throughout the whole world.

20. These are the true witnesses of the Scriptures, the *Prophets* and the *Apostles*. Nor can it be said that the Apostles suborned the Prophets to speak as they did, as happened in the case of Christ. For if they had lived at the same time, suspicion could be entertained; but those went before. This truth, therefore, is infallible. For if something contingent is said firmly to be future and is known with certitude, it is impossible that it be seen anywhere except in certain truth[^p375-6]. — The Old Testament, therefore, and the New come together in great consonance and harmony, and are like the *twenty-four elders* around the throne of Christ, so that there may be no doubt.

21. The second firmness is in the *decrees of the Councils*, because those things which came into doubt were there confirmed. Arius said that the Father was greater than the Son according to essence; and by this he strove to show that the Son is not equal to the Father. And in the first Council, where there were most holy men — blessed Nicholas was there[^p375-7] — where, I say, there were three hundred and eighteen bishops, there the catholic, that is, the universal, faith was confirmed; and this was done by the authority of Peter and of the other Fathers. Hence there *were four principal Councils*[^p375-8] — for there were seven — which give testimony to this faith.

22. The third firmness is in the *teachings of the Doctors* and of those wise in worldly and in divine wisdom, such as Dionysius, Gregory Nazianzen, Gregory of Nyssa, the Damascene, Basil, Athanasius, Chrysostom. Of the Latins likewise: Hilary, Gregory, Augustine, Ambrose, Jerome. The teachings of these agree and say the same, are of the same mind. — Of these Job says[^p375-9]: *Who can declare the order of the heavens, and who can make the harmony of heaven to sleep?* This is the concord of the Scriptures, of the Councils, and of the Doctors.

23. The fourth ground of the firmness of faith is from the *firm verdict* of those who testify; which firmness is had from this, that it consents with reason, since reason cannot contradict it. For the judgement of *reason illumined* is that of God one must think in the highest way and most loftily. And this is in a threefold manner: of God one must think *most highly* and *most devoutly*, *most highly* and *most truly*, *most highly* and *most excellently*.

24. Reason, then, dictates that of God the most high one must think *most highly* and *most devoutly*[^p376-1], namely that that essence exists in the most noble manner. A *universal* form is nobler than a *particular*, because it is in many; but a *particular* is in one way nobler than a *universal*, because a *particular* is in one and not numbered, whereas a *universal* is in many and is numbered: therefore the divine essence ought to have whatever of nobility is in a creature, so that it may be one in many and not numbered[^p376-2]. — One must also think *most devoutly* that that essence is the origin of all things, creating all things, and that from it all things proceed immediately. Unless you think that the totality of things proceeds from it, you do not think of God *most devoutly*. Plato commended his soul to its *maker*[^p376-3]; but Peter commended his soul to the Creator.

25. Second, one must also think of God *most highly* and *most truly*, because he himself is the truth *governing* all things, *illumining* all things, *setting right* all things, *disposing* all things; whence in the Psalm[^p376-4]: *The Lord is my light and my salvation, whom shall I fear?* Not to the stars, therefore, is governance to be attributed.

26. Third, one must think of God *most highly* and *most excellently*, that he is best, since he pours himself out and loves in the highest degree. Hence *he spared not his own Son*[^p376-5], and in giving him to us he gave whatever he knew, whatever he could. *All things*, says the Son, *whatsoever the Father hath are mine.* And the Father gave us the Son *born of us*, gave us him *who suffered for us*, *who was raised again for us*, because *for his exceeding charity wherewith he loved us* etc. Hence it is well said: *Through the bowels of the mercy of our God;* the inmost goodness of God brings it about that he loves in the highest degree, has mercy in the highest degree. — All these things will appear in the resurrection, because by the highest *devotion*, with which he created all things, he will restore all things; by the highest *truth* he will judge all things; by the highest *kindness* he will glorify all things.

27. From this sense there is born in the soul a threefold *inflowing* from that light, through which the soul is made stable in God. The first is the *strength of virtue*; the second, *zeal for truth*; the third, the *transport of love*. — The *strength of virtue* is first, because nothing is difficult for a soul having unshaken faith, since, *if thou canst believe, all things are possible to him that believeth*[^p376-6]: because it is ready to bear all things for God's sake, since through faith virtue is made stable.

28. The second inflowing is *zeal for truth*, that a man may be indignant against every evil and every falsehood and be drawn at once to every good. Let him disdain every evil, like Elijah, who had prophesied of Ahab and Jezebel that dogs would eat them[^p376-7]. Ahab said: *Hast thou found me thine enemy?* Elijah answered: *I have found thee, because thou art sold to do evil in the sight of the Lord*, as if he were to say: whoever is contrary to God is contrary to me.

29. The third inflowing is the *transport of love*, when the soul amid revilings, amid tribulations, always feels gladness within; and this is most of all when, burning, it feels that the Lord makes it taste *the bread of the children*[^p376-8]. And all men reckon such a one a fool, and he reckons all men fools, and according to truth they are. Now this is the summit of faith and its *apex*, that through experience one be inebriated and now care nothing for the world. For this will hold out in the time of antichrist, of whom in the second epistle to the Thessalonians, chapter two[^p376-9]: *God shall send them the operation of error, to believe lying.* — Of the *apex of faith*, which is love, the Apostle says: *Who then shall separate us from the charity of Christ? Shall tribulation? or distress?* down to: *which is in Christ Jesus our Lord.* And elsewhere: *Rooted and founded in charity.* This is the firmament of heaven. Hence in the Psalm[^p376-10]: *The heavens shall confess thy wonders*, that is, the wonders of souls, which they feel within themselves. For these experiences make faith most stable. — When, therefore, the soul feels of the Most High *most devoutly, most truly* and *most excellently*, then by zeal and by the transport of love the soul is caught up *even to the third heaven*, though not so excellently as Paul. And then *the house is founded upon firm rock*.

---

la: Gen. 1, 8. — In seqq. respicitur collatio praecedens.

en: Gen. 1:8. — In what follows, the preceding collation is referred to.

la: Vers. 7. — Seq. locus est Ps. 32, 6; tertius Ps. 118, 89. seq. — Mox pro *exprimitur* A *exprimuntur;* tamen verbum refertur melius ad *testimonium*. Inferius pro *Et isto Verbo firmantur et caelestes et subcaelestes* D *Verbum enim est medium expressivum affectus et intellectus interioris. Unde firmitate huius Verbi tam caelestes quam subcaelestes firmantur. Subcaelestes veritate expressa per ipsam.*

en: Verse 7. — The following passage is Ps. 32:6; the third, Ps. 118:89 f. — Presently, for *exprimitur* A reads *exprimuntur*; the verb, however, is better referred to *testimonium*. Lower down, for *And by that Word both the heavenly and the subheavenly are established*, D reads: *For the Word is the medium expressive of the interior affection and understanding. Hence by the firmness of this Word both the heavenly and the subheavenly are made firm. The subheavenly, by the truth expressed through it.*

la: Cap. 40, 12. — Mox allegatur Ioan. 1, 3.

en: Chapter 40:12. — Presently John 1:3 is adduced.

la: De his tribus actibus cfr. Breviloq. p. II. c. 2.

en: On these three acts cf. *Breviloquium*, part II, chapter 2.

la: Ezech. 1, 24. seq.: Cumque starent, demittebantur pennae eorum. Nam cum fieret vox super firmamentum, quod erat super caput eorum, stabant et submittebant alas suas. — Immediate post respicitur Iob 26, 14: Et cum vix parvam stillam sermonis eius audierimus, quis poterit tonitruum magnitudinis illius intueri?

en: Ezek. 1:24 f.: *And when they stood, their wings were let down. For when a voice came over the firmament that was over their heads, they stood and let down their wings.* — Immediately after, Job 26:14 is referred to: *And when we have heard scarce a little drop of his speech, who shall be able to behold the thunder of his greatness?*

la: Cap. 3, 31. — Subinde respicitur Ioan. 5, 36: « Ego autem habeo testimonium maius Ioanne »; allegatur Ioan. 3, 12: Si terrena etc.; respicitur Matth. 3, 16. seq., et allegatur Ioan. 10, 29: Pater meus quod dedit mihi etc. — Superius post *Condescendit autem nobis* D prosequitur *Deus Pater et voluit Verbum suum incarnari pro nobis, ut istud testimonium plenius audiremus. Ioannis primo: Verbum caro factum est et habitavit in nobis, et: Qui de terra est etc.*

en: Chapter 3:31. — Thereupon John 5:36 is referred to: « But I have a greater testimony than that of John »; John 3:12 is adduced: *If I have spoken to you earthly things* etc.; Matt. 3:16 f. is referred to, and John 10:29 is adduced: *That which my Father hath given me* etc. — Above, after *But he condescended to us*, D continues: *God the Father, and he willed his Word to be incarnate for us, that we might hear that testimony more fully. In the first chapter of John: The Word was made flesh and dwelt among us, and: He that is of the earth* etc.

la: Epist. I. Cor. 3, 11. — Subinde allegantur Isai. 28, 16: « Ecce ego mittam in fundamentis Sion lapidem, lapidem probatum, angularem, pretiosum »; I. Petr. 2, 6: Ecce pono in Sion lapidem summum angularem etc.; Eph. 2, 20: Superaedificati etc.

en: First epistle to the Corinthians 3:11. — Thereupon Isa. 28:16 is adduced: « Behold, I will lay a stone in the foundations of Sion, a tried stone, a corner stone, a precious stone »; 1 Pet. 2:6: *Behold, I lay in Sion a chief corner stone* etc.; Eph. 2:20: *Built upon* etc.

la: Epist. I. Ioan. 5, 6. Ibid. 1, 1: Quod fuit ab initio, quod audivimus, quod vidimus oculis nostris etc. — Seq. locus est Luc. 10, 23. seq.

en: First epistle of John 5:6. Ibid. 1:1: *That which was from the beginning, which we have heard, which we have seen with our eyes* etc. — The following passage is Luke 10:23 f.

la: Vers. 1. seq. — Seqq. loci habentur ibid. 2, 2-4.

en: Verse 1 f. — The following passages are found ibid. 2:2–4.

la: Hebr. 1, 3, ubi etiam seq. locus: Purgationem etc.

en: Heb. 1:3, where the following passage is also found: *Making purgation* etc.

la: Cap. 21, 2. Ibid. v. 14: Et murus civitatis habens fundamenta duodecim, et in ipsis duodecim nomina duodecim Apostolorum Agni.

en: Chapter 21:2. Ibid. v. 14: *And the wall of the city had twelve foundations, and in them the twelve names of the twelve apostles of the Lamb.*

la: Respicitur Apoc. 21, 16.

en: Apoc. 21:16 is referred to.

la: Vers. 2. seqq. Vulgata plura interiicit. — Seq. locus est Eccli. 24, 6. — De triplici visione cfr. supra pag. 347, nota 2.

en: Verse 2 ff. The Vulgate inserts more. — The following passage is Ecclus. 24:6. — On the threefold vision cf. above, page 347, note 2.

la: Gal. 3, 19. — Seq. locus est Num. 12, 6-8.

en: Gal. 3:19. — The following passage is Num. 12:6–8.

la: Exod. 24, 18; 34, 28. et Deut. 9, 18. — Subinde respicitur Exod. 3, 2. (de rubo) et Act. 7, 38. (de Stephano).

en: Exod. 24:18; 34:28, and Deut. 9:18. — Thereupon Exod. 3:2 (on the bush) and Acts 7:38 (on Stephen) are referred to.

en: Chapter 1:19–21.

la: Epist. I. c. 1, 1. Verba paulo inferius posita *et annuntiamus vobis* habentur ibid. v. 2. — Subinde allegantur Ioan. 20, 29; 19, 35. et Act. 10, 42: Praecepit nobis praedicare populo et testificari.

en: First epistle, chapter 1:1. The words set a little lower down, *and we declare unto you*, are found ibid. v. 2. — Thereupon John 20:29; 19:35 and Acts 10:42 are adduced: *He commanded us to preach to the people and to testify.*

la: Epist. I. Cor. 15, 8. — Seq. locus est Eccli. 24, 6.

en: First epistle to the Corinthians 15:8. — The following passage is Ecclus. 24:6.

en: Chapter 44:1.

la: Cfr. Exod. 7-12. (de decem plagis); 14, 21. seqq. (de transitu maris); 16, 13. seqq. (de manna). Deut. 29, 5: Adduxit vos quadraginta annis per desertum; non sunt attrita vestimenta vestra, nec calceamenta pedum vestrorum vetustate consumta sunt. — De Iosue vide eius librum c. 10, 13. (de sole) et 3, 14. seqq. (de transitu per Iordanem). — De Elia cfr. III. Reg. 17, 1. seqq. et IV. 2, 11; de Elisaeo cfr. ibid. IV. 4, 32. seqq.; 13, 21. et 6, 22.

en: Cf. Exod. 7–12 (on the ten plagues); 14:21 ff. (on the passage of the sea); 16:13 ff. (on the manna). Deut. 29:5: *He brought you forty years through the desert; your garments are not worn out, neither are the shoes of your feet consumed with age.* — On Joshua see his book, c. 10:13 (on the sun) and 3:14 ff. (on the passage through the Jordan). — On Elijah cf. 3 Kings 17:1 ff. and 4 Kings 2:11; on Elisha cf. ibid. 4 Kings 4:32 ff.; 13:21 and 6:22.

la: Act. 7, 52. — Haymo, Exposit. in Epist. ad Hebr. 11, 37: Lapidati sunt, ut Naboth, Ieremias in Aegypto a reliquiis transmigratorum, Ezechiel in Babylone... Secti sunt. Hic pluralis numerus pro singulari positus est. Neminem enim Sanctorum legimus in veteri testamento sectum nisi Isaiam prophetam, quem fecit secari serra lignea Manasses rex, qui filiam eius habebat in uxorem. Cfr. Hieron., XV. Comment. in Isai. 57, 1. seq.

en: Acts 7:52. — Haymo, *Exposition on the Epistle to the Hebrews* 11:37: *They were stoned* — as Naboth; Jeremiah in Egypt, by the remnant of those carried away; Ezekiel in Babylon… *They were cut asunder.* Here the plural number is put for the singular. For we read of none of the Saints in the Old Testament as cut asunder except the prophet Isaiah, whom king Manasses, who had his daughter to wife, caused to be sawn with a wooden saw. Cf. Jerome, *Commentary on Isaiah* XV, on 57:1 f.

la: Psalm. 8, 4. — Pro praecedentibus verbis D habet. *Sed haec miracula caelestes fieri fecerunt; Psalmus.* Certe supplendum est, quod *tales* testes comparari possint *caelis*. — Subinde respicitur Exod. 8, 19. Cfr. supra pag. 341, nota 7. — Inferius post *Pharaonis* Vat. cum B C addit *id est haeretici et quicumque alii infideles*.

en: Ps. 8:4. — For the preceding words D has: *But these miracles the heavenly ones caused to be worked; the Psalm.* Certainly it must be supplied that *such* witnesses can be compared to *the heavens*. — Thereupon Exod. 8:19 is referred to. Cf. above, page 341, note 7. — Lower down, after *of Pharaoh*, the Vatican edition, with B and C, adds: *that is, heretics and whatever other unbelievers*.

la: Psalm. 103, 12. — Exod. 25, 22: Inde praecipiam et loquar ad te supra propitiatorium ac de medio duorum Cherubim... cuncta quae mandabo per te filiis Israel (August., Qq. in Exod. q. 105, et Beda, l. de Tabernaculo etc. c. 5, docent, per duo Cherubim figurari duo Testamenta). Cfr. Ezech. 28, 14. et 16, ubi Cherubim vocantur *lapides igniti*.

en: Ps. 103:12. — Exod. 25:22: *Thence will I give orders and will speak to thee over the propitiatory and from the midst of the two Cherubim… all things which I will command by thee to the children of Israel* (Augustine, *Questions on Exodus* q. 105, and Bede, *On the Tabernacle* etc. c. 5, teach that by the two Cherubim the two Testaments are figured). Cf. Ezek. 28:14 and 16, where the Cherubim are called *stones of fire*.

la: Cap. 7, 14. — Luc. 1, 31. — Daniel 9, 26: Occidetur Christus. Matth. 26, 4: Et consilium fecerunt, ut Iesum dolo tenerent et occiderent.

en: Chapter 7:14. — Luke 1:31. — Dan. 9:26: *Christ shall be slain.* Matt. 26:4: *And they consulted together that they might by subtilty apprehend Jesus and put him to death.*

en: Chapter 19:1.

la: Vide supra collat. 3. n. 29. — Subinde respicitur Apoc. 4, 4. et 10. Cfr. supra pag. 368, nota 7.

en: See above, collation 3, n. 29. — Thereupon Apoc. 4:4 and 10 are referred to. Cf. above, page 368, note 7.

la: Cfr. Breviar. Roman. pro festo S. Nicolai (6. Decemb.), lect. 6, et Surius, Histor. seu Vitae Sanctor. de S. Nicolao § 14. (tom. 12. pag. 178). Athan., Epist. ad Afros, c. 2, et Socrates, I. Histor. eccles. c. 8, allegant 318 episcopos.

en: Cf. the *Roman Breviary* for the feast of St. Nicholas (6 December), lesson 6, and Surius, *Histories or Lives of the Saints*, on St. Nicholas § 14 (vol. 12, page 178). Athanasius, *Epistle to the Africans* c. 2, and Socrates, *Ecclesiastical History* I, c. 8, allege 318 bishops.

la: Cfr. can. *Sancta Romana* (3.), dist. 15.

en: Cf. the canon *Sancta Romana* (3), distinction 15.

en: Chapter 38:37.

la: Cfr. Quaest. disput. de mysterio Trin. q. 1. a. 2. in corp. (post medium) et Breviloq. p. I. c. 2.

en: Cf. *Disputed Questions on the Mystery of the Trinity* q. 1, a. 2, in the body (after the middle), and *Breviloquium*, part I, chapter 2.

la: Vide Quaest. disput. de mysterio Trin. q. 2. a. 2. ad 1.

en: See *Disputed Questions on the Mystery of the Trinity* q. 2, a. 2, ad 1.

la: Secundum Platonem Deus mundum ex materia praeexistente formavit. Cfr. II. Sent. d. 1. p. I. a. 1. q. 1. et dub. 2; ibid. a. 2. q. 2. refellitur error eorum qui docent, Deum omnia *non immediate* produxisse. — Superius vocibus *origo omnium* D E interserunt *immediata,* B legit: *origo immediate omnia creans et omnes rerum essentias* (A D E *creans et essentians omnes res*).

en: According to Plato, God formed the world out of pre-existing matter. Cf. II *Sent.* d. 1, p. I, a. 1, q. 1, and dubium 2; ibid. a. 2, q. 2, the error of those who teach that God produced all things *not immediately* is refuted. — Above, into the words *the origin of all things* D and E insert *immediate*; B reads: *the origin immediately creating all things and all the essences of things* (A, D and E: *creating and giving essence to all things*).

la: Rom. 8, 32: Qui etiam proprio Filio suo non pepercit, sed pro nobis omnibus tradidit illum; quomodo non etiam cum illo omnia nobis donavit? — Seq. locus est Ioan. 16, 15; tertius Eph. 2, 4: Propter nimiam caritatem suam, qua etc.; quartus Luc. 1, 78.

en: Rom. 8:32: *He that spared not even his own Son, but delivered him up for us all; how hath he not also, with him, given us all things?* — The following passage is John 16:15; the third, Eph. 2:4: *For his exceeding charity wherewith* etc.; the fourth, Luke 1:78.

la: Marc. 9, 22: Si potes credere etc.

en: Mark 9:22: *If thou canst believe* etc.

la: Libr. III. Reg. 21, 19. Ibid. v. 20. habentur duo seqq. loci; in primo pro *tuum* Vulgata *tibi*.

en: Book 3 of Kings 21:19. Ibid. v. 20 the two following passages are found; in the first, for *tuum* the Vulgate has *tibi*.

la: Matth. 15, 26: Non est bonum sumere panem filiorum etc. — A *panem Angelorum* (cfr. Ps. 77, 25.).

en: Matt. 15:26: *It is not good to take the bread of the children* etc. — A reads *the bread of Angels* (cf. Ps. 77:25).

la: Vers. 11. Ibid. v. 13. seqq. dicitur: Nos autem debemus gratias agere Deo semper pro vobis, fratres dilecti a Deo, quod elegerit vos Deus primitias in salutem, in sanctificatione spiritus et *in fide veritatis* etc. — Seq. locus est Rom. 8, 35-39; tertius Eph. 3, 17.

en: Verse 11. Ibid. v. 13 ff. it is said: *But we ought to give thanks to God always for you, brethren beloved of God, for that God hath chosen you firstfruits unto salvation, in sanctification of the spirit and* in the faith of the truth *etc.* — The following passage is Rom. 8:35–39; the third, Eph. 3:17.

la: Psalm. 88, 6. — Inferius respicitur II. Cor. 12, 2. et Matth. 7, 24. (de domo aedificata supra petram).

en: Ps. 88:6. — Lower down 2 Cor. 12:2 and Matt. 7:24 (on the house built upon rock) are referred to. ---

translators_notes:
**Provenance.** Printed pp. 372–376 (PDF 448–452), raw L63853–64559. Latin set from the raw and
checked page by page against 450 dpi column bands; the whole apparatus read off the footer bands,
which is the only source in Vol V. Plate scouting banked ahead of writing at
`manual-review/hex-c9-plate-scouting.md`.

**Span, both ends fixed positively.** Collatio IX **opens part-way down p. 372**, below Collatio
VIII's ¶ 19, with a full-measure heading, subtitle and Summarium. It **closes on p. 376** — fixed
from the in-place `COLLATIO X.` header standing at the HEAD of p. 377, never from the running head
(p. 372's already read `COLLATIO IX.` while VIII still filled it), and never from the white space
below p. 376's short right column.

**Heading.** `COLLATIO IX.` carries **no apparatus anchor** (read at magnification). Ninth opening
read in this work; only `COLLATIO I.` has one.

**Paragraph count — the free mechanical check passes.** 29 numbered ¶¶, running 1..29 with no gaps,
identical in the Latin and the English. **The Summarium's last reference is 29 and it agrees
exactly** — unlike Collatio VI, whose Summarium ran three short of its body. Counted off the body
regardless.

**Hand-off picked up.** From `bon-hex-c8`: p. 372 **nn. 2–3**. Ownership was inherited; **position
and column were re-derived here, not adopted** — n. 2 anchors on *Vocavit Deus firmamentum caelum²*
in ¶ 1, **LEFT** column; n. 3 in ¶ 2 on *primae Ioannis quinto³*, **RIGHT** column. Both notes'
texts were re-read at magnification and agree with the hand-off verbatim. **p. 372 n. 1 is Collatio
VIII's and is NOT claimed here** (it is the `Dictae salutis` entry the mid-work gate corrected).

**Hand-off forwarded: NONE.** Collatio X opens at a leaf edge, so p. 377's register is wholly its
own and this chunk forwards nothing.

**Per-page register (40 entries owned).**

| page | notes owned | block split | anchor split | relation |
|---|---|---|---|---|
| 372 | nn. 2–3 (n. 1 is c8's) | n. 1 alone L, nn. 2–3 R | n. 2 L, n. 3 R | left block **underruns** by one |
| 373 | nn. 1–9 | 1–4 L, 5–9 R | 1–5 L, 6–9 R | left block **underruns** by one |
| 374 | nn. 1–10 | 1–6 L, 7–10 R | 1–5 L, 6–10 R | left block **overruns** by one |
| 375 | nn. 1–9 | 1–2 L, 3–9 R | 1–5 L, 6–9 R | left block **underruns** by three |
| 376 | nn. 1–10 | 1–5 L, 6–10 R | 1–5 L, 6–10 R | they **coincide** |

★★ **Five leaves, four different block-vs-anchor relations, and the direction reverses twice inside
one chunk.** Block extent says nothing whatever about which column a note's anchor is in. Read
anchors, only anchors.

**Runovers.**
- ⚠⚠ **A PAGE-CROSSING runover at the 374/375 joint.** p. 374 n. 10 breaks at the foot
  (*…Deut. 29, 5: Ad-*) and continues **unnumbered at the head of p. 375's left block**
  (*duxit vos quadraginta annis per desertum…*). ★ **It is invisible at the default footer row
  window, which crops above the continuation** — it was found only by widening the window and
  reading the joint deliberately. Nothing forwarded it and nothing would have. Rendered joined in
  `p374-10`; logged once.
- **A GUTTER-crossing runover on p. 373**: n. 4 breaks at *…plenius au-* and resumes unnumbered at
  the head of the right block (*diremus. Ioannis primo…*), so **that block does not open numbered
  either**. Rendered joined in `p373-4`.
- **A GUTTER-crossing runover on p. 376**: n. 5 breaks at *…Ioan. 16, 15; ter-* and resumes
  *tius Eph. 2, 4…*. Rendered joined in `p376-5`.
- **Recording the negatives, so the next chunk can tell a checked "none" from an unchecked one:**
  the 372/373 joint and the 375/376 joint were both checked at the band and are **clean** — p. 373's
  and p. 376's left blocks each open with a numbered ¹. p. 376's register closes complete, forwarding
  nothing.

**Gutters — measured per leaf, and a region profile where the leaf is shared.**
372 (c9's region) = **1339** · 373 = **1187** · 374 = **1342** · 375 = **1212** · 376 = **1350**.
★ **p. 373's default was REJECTED**: 1181 on a 30 px run against a true 1187 (band 1158–1216,
59 px, centre rule 1183–1190) — the sub-60 px rule firing again and being right again. The other
three defaults sat on 54–65 px runs and were confirmed at the profile.

**Digits settled at the band.** The `1`/`4` class dominates this span and fired about a dozen times;
each was settled against the quoted text, which in this work is primary evidence rather than a
check: `Ioan. 1, 3` (printed `4, 3`; *facta sunt omnia*) · `Ezech. 1, 24` (printed `4, 24`;
*demittebantur pennae eorum*) · `Ioan. 3, 31` (printed `3, 34`; *Qui de terra est de terra
loquitur*) · `I. Cor. 3, 11` (printed `3, 44`; *aliud fundamentum nemo potest ponere*) ·
`I. Ioan. 1, 1` (printed `4, 4`) · `Hebr. 1, 3` (printed `4, 3`; *purgationem*) · `Apoc. 21, 2`
and `v. 14` (printed `24, 2`; the twelve foundations bearing the Apostles' names) ·
`III. Reg. 21, 19` (printed `24, 19`; Ahab, Jezebel and the dogs) · `Haymo … ad Hebr. 11, 37`
(printed `44, 37`; *lapidati sunt, secti sunt*).
★ **Not every `44` is an `11`:** p. 374 n. 9's `Cap. 44, 1` is genuinely 44 — Ecclus. 44:1 is
*Laudemus viros gloriosos*, which the body quotes. The class is a trigger to look, never a verdict.
★ p. 375 n. 9's bare `Cap. 38, 37` is Job 38:37, confirmed from the body's own quotation
(*Quis enarrabit caelorum rationem…*).

**Register decisions taken here (reuse; do not re-open).**
- *firmitas* → **"firmness"** throughout (the collatio's whole subject), against *stabilitas*
  → "stability"; *firmare* → "to make firm".
- *sententia firma* → **"firm verdict"**. **Not "judgement"** — ¶ 23 sets *sententia firma* and
  *iudicium rationis* one clause apart, and the frozen Itinerarium register already gives
  *iudicium* → "judgement". The juridical sense fits: the whole of Part II is about *testes*.
- *praeclaritas* → **"illustriousness"**, *fama praeclara* → "illustrious repute" (kept apart from
  *claritas* → "brightness", which ¶ 18 uses of the same men).
- *excessus amoris* → **"the transport of love"**, holding the frozen c5/Itinerarium rule
  (*excessus* → "transport", never "excess"; "ecstasy" stays blocked).
- *influxus* → **"inflowing"** (not "influence", which loses the light-imagery the paragraph runs on).
- *notitia certa · concordia plena* → "certain knowledge" · "full concord".
- *Verbum increatum / incarnatum / inspiratum* → "the Uncreated / Incarnate / Inspired Word",
  capitalised, since the threefold division is the collatio's frame.

**Transcribed as printed, not emended.**
- p. 373's body prints *quam creat,–distinguit et ornat²* with a stray rule between *creat,* and
  *distinguit*; rendered as ordinary punctuation, no note.
- p. 374 n. 5's `Act. 7, 38` is kept as printed. Stephen's speech places the angel of the bush at
  7:30, and 7:38 is where he names *the angel who spoke to him on Mount Sinai*; the plate is clear
  and the reading defensible, so Quaracchi are not corrected.
- p. 374 n. 8 and n. 3 both close *Seq. locus est Eccli. 24, 6.* — the repetition is the edition's.

**Citations reaching outside the translated corpus.** p. 376 nn. 1–2 cite the *Quaestiones
disputatae de mysterio Trinitatis*, which is Vol V work 3 and **not yet translated**, so those
resolve `forward`, not `dangling`. Three self-references land inside the corpus and should resolve:
*supra pag. 347, nota 2* · *supra pag. 341, nota 7* · *supra collat. 3. n. 29* together with
*supra pag. 368, nota 7* (which is `bon-hex-c8`'s own leaf).

**Marginalia** (trimmed from the body per the standing Vol V convention, in body order).
p. 372: Introductio. · Triplex fidei firmitas. · Pars I. Veritas expressa per Verbum increatum.
p. 373: In ipso fundata est Ecclesia. · Secundo, per Verbum incarnatum. · Testimonium Christi. ·
Christus fidei fundamentum. · Tertio, per Verbum inspiratum. · Radiavit in cordibus praedicatorum.
· Applicatio. · Fundamenta 12 cum 12 rationibus. · Vexata tripliciter firmitas.
p. 374: Pars II. Rationes 4 pro hac firmitate. · Prima ratio. · Notitia certa oritur ex triplici
visione. · Prima fuit in Angelis et Moyse. · Secunda, in Prophetis. · Tertia, in Apostolis. ·
Unitae dant certitudinem. · Secunda ratio. Fama praeclara oritur ex tribus. · Prima, in
Patriarchis. · Secunda, in Moyse aliisque.
p. 375: Tertia, in Martyribus. · Notandum. · Tertia ratio. Concordia plena in tribus. · Prima, in
Scripturis. · Testes sunt Prophetae et Apostoli. · Secunda, in Conciliis. · Tertia, in Doctoribus.
· Quarta ratio. Sententia firma.
p. 376: Triplex rationis iudicium. · Primum iudicium pro Trinitate et Creatore. · Secundum, pro
providentia. · Tertium, pro redemptione. · Triplex influxus. · De primo. · De secundo. · De tertio.

**Flags.** Zero `[?]` flags.

method: LLM-assisted translation from the Quaracchi Latin, verified chunk-by-chunk against the printed plates (apparatus roster, cross-references, page/gutter boundaries).

license_source: Public Domain Mark 1.0

license_translation: CC BY-NC 4.0

license_apparatus: CC BY-NC 4.0