title: Dist. 50, Part 2, Dubia

source_text:
<!-- page 1053 -->

### Dubium circa litteram Magistri.

In parte ista circa litteram quaeritur[^p1053-9], qualiter intelligitur illud verbum ultimum *de pedibus sedentis:* quis sit *sedens*, et quid *solium*, et quae *via*.

**Respondeo:** Dicendum, quod *sedens* iste Deus est sive Christus, qui requiescit in summa pace, *quae exsuperat omnem sensum*[^p1053-10]. — *Solium* autem dici potest *sancta Scriptura* propter sui eminentiam; vel etiam *anima sancta*, quae dicitur sedes sapientiae[^p1053-11]; aut certe *Virgo Maria*, in quam descendit ad habitandum Dominus; vel etiam *natura assumta*, in qua *posuit tabernaculum suum*[^p1054-1].

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— *Facies* autem huius est maiestas Divinitatis, quam videbimus, cum erimus gloriosi. — *Pedes* vero sive *via* sunt opera finalia, quae sunt velata, sicut illa quae pertinent ad finem mundi. — *Media* vero inter Dei magnitudinem aeternam et nostram magnificationem[^p1054-2] futuram sunt opus creationis et redemptionis.

Incipit igitur Magister a *facie Maiestatis* in primo, et decurrit per *media* in secundo et tertio, et terminavit in *pedibus* sive in imis in quarto[^p1054-3].

Isti autem *pedes* nunc sunt velati, sed tunc discooperientur, quando facies manifestabitur. Hoc autem erit, quando «Deus ita erit conspicuus, ut videatur a singulis nobis in singulis nobis, videatur ab altero in altero, videatur in semetipso, videatur in creaturis omnibus, videatur etiam per corpora in omni corpore, quocumque fuerint spiritualis corporis oculi, acie perveniente, directi[^p1054-4]». «Tunc videbimus, amabimus, laudabimus»; tunc apparebit Christus, *vita nostra*, et nos apparebimus cum ipso in gloria[^p1054-5]; ad quam nos perducat Pontifex et praecursor noster Iesus Christus, Filius Dei et beatae Mariae, dominae et adiutricis nostrae, sua pia misericordia; cui est *benedictio et claritas et sapientia et gratiarum actio, honor et virtus et fortitudo per infinita saecula saeculorum. Amen*[^p1054-6].

**EXPLICIT LIBER QUARTUS ET ULTIMUS FRATRIS BONAVENTURAE SUPER SENTENTIAS.**

> **Nota de apparatu.** Quaracchi restarts its footnote numbering on every printed page. The numbered notes below are therefore labelled by page: notes 9–11 of page 1053 and notes 1–6 of page 1054. Notes 1–8 of page 1053 anchor in the preceding chunk (p2-a2-q3). Note 9 of page 1053 is printed in two physical halves — it begins at the foot of the left column and its unnumbered continuation opens the right-hand footer register; both halves are given here as one entry. Note 4 of page 1054 behaves the same way, its unnumbered continuation opening the right-hand register of that page. Page 1054 is the last body page of the volume; its register ends the apparatus of Book IV.

---

english:
### A doubt concerning the text of the Master.

In this part, concerning the text, it is asked[^p1053-9] how that last word is to be understood, *concerning the feet of the one seated:* who the *one seated* is, and what the *throne* is, and what the *way* is.

**I respond:** It must be said that this *one seated* is God, or Christ, who rests in the highest peace, *which surpasses all understanding*[^p1053-10]. — The *throne*, moreover, can be said to be *holy Scripture* on account of its eminence; or also the *holy soul*, which is called the seat of wisdom[^p1053-11]; or indeed the *Virgin Mary*, into whom the Lord descended to dwell; or also the *assumed nature*, in which *he placed his tabernacle*[^p1054-1].

— The *face* of this, moreover, is the majesty of the Godhead, which we shall see when we are glorified. — The *feet*, however, or the *way*, are the final works, which are veiled, such as those which pertain to the end of the world. — The *middle things*, however, between God's eternal greatness and our future magnification[^p1054-2] are the work of creation and of redemption.

The Master therefore begins from the *face of the Majesty* in the first [book], and runs through the *middle things* in the second and the third, and has ended in the *feet*, or in the lowest things, in the fourth[^p1054-3].

These *feet*, however, are now veiled, but then they will be uncovered, when the face shall be manifested. And this will be when "God will be so conspicuous that he may be seen by each of us in each of us, may be seen by one in another, may be seen in himself, may be seen in all creatures, may be seen also through bodies in every body, wherever the eyes of the spiritual body shall have been directed, with their gaze reaching there[^p1054-4]." "Then we shall see, we shall love, we shall praise"; then Christ, *our life*, will appear, and we shall appear with him in glory[^p1054-5]; to which may he lead us, our Pontiff and forerunner Jesus Christ, the Son of God and of blessed Mary, our Lady and helper, by his loving mercy; to whom is *blessing and brightness and wisdom and thanksgiving, honour and power and might through infinite ages of ages. Amen*[^p1054-6].

**HERE ENDS THE FOURTH AND LAST BOOK OF BROTHER BONAVENTURE ON THE SENTENCES.**

---

la: In cod. B additur: De hoc quod dicitur in primo capitulo, *quod qui in hac vita non fecerit, habebit poenitentiam in futuro saeculo de malis suis, sed indulgentiam non inveniet.* Contra: Matth. 18, 21: *Domine, quoties peccabit in me frater meus, et dimittam ei?* etc.; ergo cum ipse sit misericordior et praeceperit remissionem ad infinitas culpas, multo fortius ipse remittet, si ab eo petatur venia. — Item, Bernardus, in libro de Gradibus humilitatis, loquens de damnatione diaboli [c. 10. n. 33.]: Sic Deus temparavit sententiam in vindicta, ut si vellet resipiscere, Deus veniam non neget. — Dicendum, quod agere poenitentiam sive dolere de culpa commisa est dupliciter: aut propter laesionem naturae et odium poenae, aut propter offensam Maiestatis divinae et ipsius iustitiae. Primam poenitentiam habere potest aliquis ex solis naturalibus sine gratia; sicut enim homo naturaliter se diligit, ita etiam odit omne illud, propter quod incurrit malum. Et haec poenitentia est in malis, et per istam nunquam aliquis meretur veniam; sed secunda non est in eis, nec Deus eam dat alicui finaliter, nisi ei, cum quo disposuit misericordiam se facturum. Et de ista procedit ratio et loquitur Bernardus, et nullus est, qui istam habeat, qui non consequatur a Domino veniam [cfr. supra p. I. a. I. q. 1. ad 4.]. — Secundo quaeritur. Idem cod. in fine addit plura nullius momenti.

en: In codex B there is added: Concerning that which is said in the first chapter, *that whoever shall not have done [it] in this life will have repentance in the age to come for his evils, but will not find pardon.* On the contrary: Matthew 18, 21: *Lord, how often shall my brother sin against me, and I forgive him?* etc.; therefore, since he himself is more merciful and has commanded remission for infinite faults, much more strongly will he himself remit, if pardon be sought from him. — Likewise, Bernard, in the book *On the Degrees of Humility*, speaking of the damnation of the devil [c. 10, n. 33]: Thus God tempered the sentence in his vengeance, so that if he were willing to repent, God would not deny pardon. — It must be said that to do penance, or to grieve over a fault committed, is twofold: either on account of the injury to nature and hatred of the punishment, or on account of the offence against the divine Majesty and its justice. The first repentance someone can have from his natural powers alone, without grace; for just as a man naturally loves himself, so also he hates everything on account of which he incurs evil. And this repentance is in the wicked, and through it no one ever merits pardon; but the second is not in them, nor does God give it to anyone finally, except to him with whom he has determined to show mercy. And it is of this that the argument proceeds and of which Bernard speaks; and there is no one who has this repentance who does not obtain pardon from the Lord [cf. above, p. I, a. I, q. 1, ad 4]. — *Secondly it is asked.* The same codex adds at the end several things of no importance.

la: Phil. 4, 7. — Superius pro *sedens iste* cod. O *sedens ipse*, edd. *sedes ipsa*.

en: Philippians 4, 7. — Above, for *sedens iste* ("this one seated") codex O reads *sedens ipse* ("the one seated himself"), the editions *sedes ipsa* ("the seat itself").

la: Gregor., II. Homil. in Evang. homil. 38. n. 2: Anima autem iusti sedes sapientiae.

en: Gregory, *Homilies on the Gospels*, Book II, homily 38, n. 2: "But the soul of the just man is the seat of wisdom."

en: Psalm 18, 6.

la: Codd. A H V *manifestationem*.

en: Codices A H V read *manifestationem* ("manifestation").

la: Cfr. Prooemium S. Bonav. in I. Sent. — Pro *imis* codd. I K O U *viis*.

en: Cf. the Prologue of St. Bonaventure to Book I of the *Sentences*. — For *imis* ("the lowest things") codices I K O U read *viis* ("the ways").

la: August., XXII. de Civ. Dei, c. 29. n. 6. Pro *videatur in creaturis omnibus* textus originalis *videatur in caelo novo et in terra nova atque in omni quae tunc fuerit creatura.* — Seq. locus est ibid. c. 30. n. 5. Cfr. supra pag. 1009, nota 1.

en: Augustine, *On the City of God*, Book XXII, c. 29, n. 6. For *videatur in creaturis omnibus* ("may be seen in all creatures") the original text has *videatur in caelo novo et in terra nova atque in omni quae tunc fuerit creatura* ("may be seen in the new heaven and in the new earth and in every creature that shall then exist"). — The following passage is in the same work, c. 30, n. 5. Cf. above, page 1009, note 1.

la: Respicitur Col. 3, 4: Cum Christus apparuerit, vita vestra, tunc et vos apparebitis cum ipso in gloria.

en: Reference is made to Colossians 3, 4: "When Christ shall appear, your life, then you also shall appear with him in glory."

en: Apocalypse 7, 12. ---

translators_notes:
**Provenance.** Latin re-set from `raw/bonaventure_vol4_raw.txt` L112272–112356, with every line verified against the 450 dpi column bands `/tmp/colcrop/vol4-p105{3,4}-{L,R}-{0,1,2}.png` (gutters 1053:1696, 1054:2004). No bands were regenerated. In the footer registers and in the running-head region the band read was taken as authoritative over the OCR, per the VOL II/IV override.

**Page span.** `printed_pages: [1053, 1054]` is **correct as given** — verified off the bands. The `DUBIUM CIRCA LITTERAM MAGISTRI.` header prints centred full-width across the gutter low on p.1053 (it fragments as `DUBIUM CIRCA LITTE` on the L band and `ITTERAM MAGISTRI.` on the R band); the commentary then runs to the foot of p.1053's right column and completes in both columns of p.1054. The page break falls **mid-clause** on p.1053-R, between *vel etiam natura* and *assumta, in qua posuit tabernaculum suum*; the `<!-- page 1054 -->` comment is therefore placed at the nearest paragraph boundary, immediately before the `— *Facies* autem huius…` sentence, which is a few words downstream of the physical break.

**Dubium count — counted off the bands, not grepped.** There is **exactly ONE dubium** on pp.1053–1054. Evidence: (a) the printed header is `DUBIUM CIRCA LITTERAM MAGISTRI.` — singular, no `I.`; (b) the body opens *In parte ista circa litteram quaeritur* (singular) and runs as one continuous Respondeo to the *Amen*, with no second header, no `DUB. II.`, and no cased or garbled variant anywhere on either page's L or R body bands; (c) `EXPLICIT LIBER QUARTUS ET ULTIMUS…` prints immediately below the body on p.1054, leaving no room for a further dubium. **Positive confirmation from the apparatus itself:** p.1053 note 9 records that codex B *adds* a further question here (`De hoc quod dicitur in primo capitulo…`) and closes `— Secundo quaeritur. Idem cod. in fine addit plura nullius momenti.` The Quaracchi editors thus explicitly exclude a second dubium as a codex-B accretion of no importance. The singular is editorially deliberate, not an OCR artefact.

**The p.1035 `Dubium unicum.` marginal gloss — loop closed.** Confirmed from this side: this dubium does treat the Epilogus lemma. Its stated object is *illud verbum ultimum de pedibus sedentis*, and it resolves *sedens*, *solium*, *facies*, *pedes* and *media* — exactly the terms of Lombard's Epilogus on p.1035 (*Haec de pedibus Sedentis super solium excelsum, quos Seraphim duabus alis velabant*). The p.1035 marginal is therefore Quaracchi's standing forward pointer to this single dubium at pp.1053–1054, not a separate un-chunked dubium. The two earlier writers' reading is corroborated.

**Full note count of p.1053 (counted independently off the bands): ELEVEN notes, 1–11.** Left footer register carries notes 1–9; note 9 breaks off mid-sentence on the last line of the left register (*…multo fortius ipse*) and its **unnumbered continuation opens the right-hand register** (*remittet, si ab eo petatur venia. — Item, Bernardus…*). The right register then carries notes 10 and 11. So the register does **not** split at the body-column boundary — it splits mid-note across the gutter. Both halves of note 9 are rendered here as a single entry.

**p.1053 apparatus split.** Notes **1–8** anchor in the preceding chunk `IV-d50-p2-a2-q3` (they serve the *vermis* question: `Cod. K … se peccasse`, `Vide II. Sent. d. 39. a. 2. q. 2.`, `Isai. 66, 24`, `Ita codd. ABCGLV`, `Dist. 43. a. 3. q. 3.`, `Codd. et ed. 1 intensione`, `Dist. 44. p. II. a. 3. q. 1. ad 2. et q. 2. ad 7.`, `Vide scholion ad 1. huius articuli quaest.`). Notes **9, 10, 11** anchor in this chunk's body (*quaeritur⁹*, *omnem sensum¹⁰*, *sedes sapientiae¹¹*) and are claimed here. This split was derived from the bands, not from a hand-off.

**Full note count of p.1054: SIX notes, 1–6** — all six anchor in this chunk. Left register carries notes 1–4; note 4 breaks off mid-sentence (*…videatur in caelo novo*) and its **unnumbered continuation opens the right-hand register** (*et in terra nova atque in omni quae tunc fuerit creatura. — Seq. locus est ibid. c. 30. n. 5. Cfr. supra pag. 1009, nota 1.*). The right register then carries notes 5 and 6. Both halves of note 4 are rendered as one entry.

**Head/tail runover check, both pages.**
- p.1053 HEAD: no unnumbered fragment above note 1 — the left register opens cleanly at `¹ Cod. K (I a secunda manu) se peccasse.` Nothing runs over from p.1052.
- p.1053 TAIL: note 11 (`Gregor., II. Homil. in Evang. homil. 38. n. 2`) ends complete on a full stop. Nothing runs over to p.1054. The mid-register break is internal (note 9, across the gutter) and is fully captured here.
- p.1054 HEAD: no unnumbered fragment above note 1 — the left register opens cleanly at `¹ Psalm. 18, 6.` Nothing runs over from p.1053.
- p.1054 TAIL: note 6 (`Apoc. 7, 12.`) ends complete. Nothing runs over — there is no following page of commentary.

**What physically follows the commentary on p.1054 (eyes-on).** Immediately below the body's `Amen` the page prints, centred and full-width across the gutter, **`EXPLICIT LIBER QUARTUS ET ULTIMUS FRATRIS BONAVENTURAE SUPER SENTENTIAS.`** (fragmenting as `EXPLICIT LIBER QUARTUS ET ULTIMUS FRAT` on the L band and `FRATRIS BONAVENTURAE SUPER SENTENTIAS.` on the R band). Below that, the rule and the footnote register (notes 1–6). Below the register the page is **entirely blank** — the `-2` bands for both columns of p.1054 are blank paper. **No index, no colophon, no catchword on p.1054.** `INDEX QUAESTIONUM` (raw L112357+) begins on the *following* leaf and is printed apparatus of the volume, not Bonaventure's text; it is deliberately not chunked. The body of Book IV therefore genuinely ends at raw **L112356**, and this chunk's `line_end` is correct.

**Binding order.** Bound by content, not by position. Both cross-gutter continuations (p.1053 note 9, p.1054 note 4) were joined to their numbered parents; no marker was relabelled by position. No note was found printing on one side while anchoring on the other on either page.

**Citation digits resolved off the bands** (the raw mangles these): p.1053 n.9 `Matth. 18, 21` (raw `18, 21` ok) and `[c. 10. n. 33.]`; p.1053 n.11 `homil. 38. n. 2`; p.1054 n.1 `Psalm. 18, 6` (raw `18, 6`; band confirms); p.1054 n.3 codices `I K O U` (raw dropped the `O`); p.1054 n.4 `XXII. de Civ. Dei, c. 29. n. 6`, `ibid. c. 30. n. 5`, `supra pag. 1009, nota 1` (raw rendered the page as `-1009`); p.1054 n.5 `Col. 3, 4`; p.1054 n.6 `Apoc. 7, 12`. p.1053 n.10 reads `cod. O` on the band (the raw's `ist-e cod.` is garble).

**Other band-over-OCR corrections.** p.1053 n.9: raw scrambled `aut propter laesionem naturae et odium poenae` into `aut propter laesioncm naturae et / odium poenae`; band reading adopted. p.1053 n.9 `temparavit` is the printed form (sic) and is kept. p.1054 body: raw `directi*»` → band `directi⁴»`; raw `Meclia` → `Media`; raw `assumla` → `assumta` (printed form, kept as *assumta*, not normalised to *assumpta*); raw `saecidorum` → `saeculorum`; raw `adiutricis` confirmed. The running head on p.1054 OCRs as `iOU`; the band shows `1054`.

**Marginal glosses (omitted as editorial marginalia, per the OCR-cleanup rule).** p.1053: `Quaestiones.` beside the opening question, `Explicantur verba.` beside the Respondeo. p.1054: `Applicantur ad libros Sententiarum.` beside *Incipit igitur Magister*, `Notandum.` beside *Isti autem pedes*.

**Hand-offs forwarded.** To `IV-d50-p2-a2-q3` (the preceding chunk): p.1053 notes **1–8** are yours, and note 9 is **not** — note 9 is this chunk's, and it is a two-part note whose second half opens the right-hand register, so do not mistake that unnumbered right-column opening for a fragment of one of your notes 1–8. No hand-off forward: this is the final chunk of Book IV.

**ambiguity flags.** None. Every reading was resolved off the bands.

**Anchor parity.** Latin body carries 9 footnote anchors; English body carries the same 9 in mirrored positions.


site: bonaventure

collection: Breviloquium

title: Prologus

title_alt: Prologus Prologue

author: St. Bonaventure

languages: en la

title: Opera Omnia (Quaracchi critical edition)

publisher: Collegii S. Bonaventurae

source_text:
<!-- page 201 -->

### Prologus Sancti Bonaventurae in Breviloquium.

*Flecto genua mea ad Patrem Domini nostri Iesu Christi, ex quo omnis paternitas in caelo et in terra nominatur, ut det vobis secundum divitias gloriae suae virtutem, corroborari per Spiritum eius in interiori homine, habitare Christum per fidem in cordibus vestris; in caritate radicati et fundati, ut possitis comprehendere cum omnibus Sanctis, quae sit latitudo, longitudo, sublimitas et profundum; scire etiam supereminentem scientiae caritatem Christi, ut impleamini in omnem plenitudinem Dei*[^p201-1].

Magnus doctor gentium et praedicator veritatis, divino repletus Spiritu, tanquam vas electum et sanctificatum, in hoc verbo aperit sacrae Scripturae, quae *theologia* dicitur, *ortum, progressum* et *statum*: insinuans, *ortum* Scripturae attendi secundum influentiam beatissimae Trinitatis, *progressum* autem, secundum exigentiam humanae capacitatis, *statum* vero sive fructum, secundum superabundantiam superplenissimae felicitatis.

*Ortus* namque non est per humanam investigationem, sed per divinam revelationem, quae fluit *a Patre luminum*[^p201-2], *ex quo omnis paternitas in caelo et in terra nominatur*, a quo per Filium eius, Iesum Christum, manat in nos Spiritus sanctus, et per Spiritum sanctum, dividentem et distribuentem dona *singulis, sicut vult*, datur fides, et *per fidem habitat Christus in cordibus nostris*. Haec est notitia Iesu Christi, ex qua originaliter manat firmitas et intelligentia totius sacrae Scripturae. Unde et impossibile est, quod aliquis in ipsam ingrediatur agnoscendam, nisi prius Christi fidem habeat sibi infusam, tanquam totius Scripturae *lucernam* et *ianuam* et etiam *fundamentum*. Est enim ipsa fides omnium supernaturalium illuminationum, quamdiu *peregrinamur a Domino*[^p201-3], et *fundamentum* stabiliens et *lucerna* dirigens et *ianua* introducens; secundum cuius etiam mensuram necesse est mensurari sapientiam nobis divinitus datam, ne quis sapiat *plus quam oportet sapere, sed ad sobrietatem, et unicuique sicut Deus divisit mensuram fidei*[^p201-4]. Mediante igitur hac fide, datur nobis notitia sacrae Scripturae, secundum influentiam Trinitatis beatae, iuxta quod expresse insinuat Apostolus in prima parte auctoritatis prius inductae.

*Progressus* autem sacrae Scripturae non est coarctatus ad leges ratiocinationum, definitionum et divisionum iuxta morem aliarum scientiarum et non est coarctatus ad partem universitatis[^p201-5]; sed potius, cum secundum lumen supernaturale procedat ad dandam homini viatori notitiam rerum sufficientem, secundum quod expedit ad salutem, partim per plana verba, partim per mystica describit totius universi *continentiam* quasi in quadam summa, in quo attenditur *latitudo*; describit *decursum*, in quo attenditur *longitudo*; describit *excellentiam finaliter salvandorum*, in quo attenditur *sublimitas*; describit *miseriam damnandorum*, in quo *profunditas* consistit non solum ipsius universi, verum etiam divini iudicii. — Et sic describit totum universum, quan-

<!-- page 202 -->

tum expedit de ipso habere notitiam ad salutem, secundum ipsius *latitudinem, longitudinem, altitudinem* et *profundum*[^p202-1], habens etiam ipsa in suo progressu haec quatuor, secundum quod posterius[^p202-2] declarabitur; quia sic exigebat conditio capacitatis humanae, quae magna et multa nata est magnifice et multipliciter capere, tanquam speculum quoddam nobilissimum, in quo nata est describi non solum naturaliter, verum etiam supernaturaliter rerum universitas mundanarum; ut sic progressus sacrae Scripturae attendatur secundum exigentiam capacitatis humanae.

*Status* vero sive fructus sacrae Scripturae non est quicumque, sed *plenitudo aeternae felicitatis*. Nam haec est Scriptura, in qua *verba sunt vitae aeternae*[^p202-3], quae ideo scripta est, non solum ut credamus, verum etiam ut vitam possideamus aeternam, in qua quidem videbimus, amabimus, et universaliter nostra desideria implebuntur; quibus impletis, vere tunc sciemus *supereminentem scientiae caritatem*, et ita impleti erimus *in omnem plenitudinem Dei*. Ad quam quidem plenitudinem conatur nos divina introducere Scriptura, iuxta praedictae sententiae apostolicae veritatem[^p202-4]. Hoc igitur fine, hac intentione sacra Scriptura perscrutanda est et docenda et etiam audienda.

Et ut ad istum fructum et terminum recto perveniamus progressu per viam recti itineris Scripturarum, inchoandum est ab exordio, hoc est, ut cum mera fide[^p202-5] ad *Patrem luminum* accedamus, flectendo genua cordis nostri, ut ipse per Filium suum in Spiritu sancto det nobis veram notitiam Iesu Christi et cum notitia amorem eius, ut sic ipsum cognoscentes et amantes, et tanquam in fide solidati et *in caritate radicati*, possimus ipsius sacrae Scripturae noscere *latitudinem, longitudinem, altitudinem* et *profundum*, et per hanc notitiam pervenire ad plenissimam notitiam et excessivum amorem beatissimae Trinitatis[^p202-6], quo Sanctorum desideria tendunt, in quo est status et complementum omnis veri et boni.

Huius[^p202-7] sacrae Scripturae *fine* concupito et intento, et *principio* credito simul et invocato, videndus est *progressus* quantum ad ipsius *latitudinem, longitudinem, sublimitatem* et *profundum*, secundum viam et ordinem apostolici documenti.

Consistit autem ipsius *latitudo* in multitudine suarum partium, *longitudo* vero in descriptione temporum et aetatum, *altitudo* in descriptione hierarchiarum gradatim ordinatarum, *profunditas* in multitudine[^p202-8] mysticorum sensuum et intelligentiarum.

---

english:
### Prologue of Saint Bonaventure to the Breviloquium.

*I bow my knees to the Father of our Lord Jesus Christ, of whom all paternity in heaven and earth is named, that he would grant you, according to the riches of his glory, to be strengthened by his Spirit with might unto the inward man, that Christ may dwell by faith in your hearts; that being rooted and founded in charity, you may be able to comprehend, with all the saints, what is the breadth and length and height and depth; to know also the charity of Christ, which surpasseth knowledge, that you may be filled unto all the fulness of God*[^p201-1].

The great teacher of the gentiles and preacher of truth, filled with the divine Spirit, as a vessel chosen and sanctified, opens in this word the *origin*, the *progress*, and the *end* of sacred Scripture, which is called *theology*: conveying that the *origin* of Scripture is to be regarded according to the inflowing of the most blessed Trinity; its *progress*, according to the requirement of human capacity; and its *end* or fruit, according to the superabundance of a more-than-fullest happiness.

For its *origin* is not through human investigation, but through divine revelation, which flows *from the Father of lights*[^p201-2], *of whom all paternity in heaven and earth is named*, from whom, through his Son Jesus Christ, the Holy Spirit flows into us; and through the Holy Spirit, dividing and distributing gifts *to each one as he wills*, faith is given, and *through faith Christ dwells in our hearts*. This is the knowledge of Jesus Christ, from which originally flow the firmness and the understanding of all sacred Scripture. Hence it is also impossible that anyone should enter upon knowing it unless he first have the faith of Christ infused into him, as the *lamp* and the *gate* and also the *foundation* of all Scripture. For faith itself is the foundation of all supernatural illuminations so long as *we are pilgrims from the Lord*[^p201-3] — a *foundation* that steadies, a *lamp* that directs, and a *gate* that leads in; and according to its measure the wisdom divinely given to us must also be measured, lest anyone be wise *more than it behooveth to be wise, but to be wise unto sobriety, and according as God hath divided to every one the measure of faith*[^p201-4]. Through the mediation of this faith, therefore, the knowledge of sacred Scripture is given to us according to the inflowing of the blessed Trinity, in accordance with what the Apostle expressly conveys in the first part of the authority adduced above.

But the *progress* of sacred Scripture is not confined to the laws of reasonings, definitions, and divisions after the manner of the other sciences, nor is it confined to a part of the universe[^p201-5]; but rather, since it proceeds by a supernatural light to give the wayfaring man a sufficient knowledge of things according as is expedient for salvation, it describes — partly in plain words, partly in mystical ones — the *content* of the whole universe as it were in a summary, and in this its *breadth* is regarded; it describes the universe's *course*, and in this its *length* is regarded; it describes the *excellence of those finally to be saved*, and in this its *height* is regarded; it describes the *misery of those to be damned*, and in this consists its *depth*, not only the depth of the universe itself but also that of the divine judgment. — And thus it describes the whole universe, so far as

it is expedient to have knowledge of it unto salvation, according to its *breadth, length, height*, and *depth*[^p202-1] — Scripture itself having these four also in its own progress, according as will later[^p202-2] be shown; because the condition of human capacity so required, which, being great and manifold, is born to grasp magnificently and in manifold ways, as a certain most noble mirror in which the whole universe of worldly things is born to be described, not only naturally but also supernaturally: so that thus the progress of sacred Scripture is regarded according to the requirement of human capacity.

But the *end* or fruit of sacred Scripture is not just anything whatever, but the *fulness of eternal happiness*. For this is the Scripture in which *are the words of eternal life*[^p202-3], which was written for this reason: not only that we might believe, but also that we might possess eternal life, in which indeed we shall see, we shall love, and universally our desires shall be fulfilled; and when they are fulfilled, we shall then truly know *the charity that surpasseth knowledge*, and thus we shall be filled *unto all the fulness of God*. To which fulness the divine Scripture strives to lead us, according to the truth of the aforesaid apostolic saying[^p202-4]. With this end, then, and with this intention, sacred Scripture is to be searched out and taught and also heard.

And that we may arrive at this fruit and term by a right progress along the way of the right path of the Scriptures, we must begin from the beginning: that is, that with pure faith[^p202-5] we approach the *Father of lights*, bending the knees of our heart, that he himself, through his Son in the Holy Spirit, may give us the true knowledge of Jesus Christ and, with that knowledge, love of him; so that, knowing and loving him in this way, and as it were made firm in faith and *rooted in charity*, we may be able to know the *breadth, length, height*, and *depth* of sacred Scripture, and through this knowledge come to the fullest knowledge and the surpassing love of the most blessed Trinity[^p202-6], toward which the desires of the saints tend, and in which is the end and completion of all that is true and good.

The *end* of this[^p202-7] sacred Scripture having been desired and intended, and its *beginning* believed and at the same time invoked, we must now consider its *progress* as regards its *breadth, length, height*, and *depth*, according to the way and order of the apostolic instruction.

Now its *breadth* consists in the multitude of its parts; its *length*, in the description of times and ages; its *height*, in the description of the hierarchies graded in order; its *depth*, in the multitude[^p202-8] of mystical senses and understandings.

---

la: E F M addunt *Ephes.* 3. [14-19.]. Vulgata *gloriae suae, virtute corroborari* pro *gloriae suae virtutem, corroborari* et *in interiorem hominem* [ita etiam H I] pro *in interiori homine*. Plures codd. *det nobis* et *in cordibus nostris* pro *det vobis* et *in cordibus vestris*, sed incongrue, nisi cum B substituatur *ut possimus* pro *ut possitis* [et *ut impleamur* pro *ut impleamini*]. Solae edd. 1, 3 incipiunt cum inscriptione: § 1. *De ortu progressu et statu s. Scripturae.* — Inferius respicitur Act. 9, 15: Vas electionis est mihi iste etc. — Subinde post *aperit* P addit *nobis*, et I *sive fructum* post *statum*.

en: E F M add *Ephesians* 3 [14–19]. The Vulgate has *gloriae suae, virtute corroborari* for *gloriae suae virtutem, corroborari*, and *in interiorem hominem* [so too H I] for *in interiori homine*. Very many codices have *det nobis* and *in cordibus nostris* for *det vobis* and *in cordibus vestris* — but incongruously, unless with B one substitutes *ut possimus* for *ut possitis* [and *ut impleamur* for *ut impleamini*]. Editions 1 and 3 alone begin with the heading: § 1. *On the origin, progress, and end of sacred Scripture.* — Below, reference is made to Acts 9:15: *This man is to me a vessel of election*, etc. — Thereupon, after *aperit* P adds *nobis*, and I adds *sive fructum* after *statum*.

la: Iac. 1, 17. — Inferius respicitur I Cor. 12, 11: Haec autem omnia operatur unus atque idem Spiritus, dividens singulis prout [ita etiam P Q] vult; et ibid. v. 9: Alteri [datur] fides in eodem Spiritu. — Post pauca pro *ex qua* K *ex quo*.

en: James 1:17. — Below, reference is made to 1 Corinthians 12:11: *But all these things one and the same Spirit worketh, dividing to every one according as he will*; and ibid., v. 9: *To another [is given] faith in the same Spirit.* — Shortly after, for *ex qua* K has *ex quo*.

la: Epist. II. Cor. 5, 6. — Superius voci *Scripturae* A K addunt *sacrae*, Vat. *ipsius*; subinde pro *ipsa fides* E *fides lumen*, H autem post *illuminationum* addit *lumen*.

en: Second Epistle to the Corinthians 5:6. — Above, A K add *sacrae* to the word *Scripturae*, the Vatican edition *ipsius*; thereupon, for *ipsa fides* E has *fides lumen*, while H adds *lumen* after *illuminationum*.

la: Rom. 12, 3, ubi Vulgata et C F N O P nec non 2 post *sed* addunt *sapere*, Vat. *sapiat*. — Inferius fide plurimorum codd. et 2 substituimus *beatae* pro *beatissimae*.

en: Romans 12:3, where the Vulgate and C F N O P as well as edition 2 add *sapere* after *sed*, the Vatican edition *sapiat*. — Below, on the authority of very many codices and edition 2 we have substituted *beatae* for *beatissimae*.

la: Cfr. Aristot., I. Poster. c. 7. seqq. et VI. Metaph. text. 1. seqq. (V. c. 1.). — Inferius post *expedit* Vat. et 1 subiungunt *ei*. Subinde post *summa* D E F H I M O P Q T et 1 *in qua* pro *in quo*, et pro *damnandorum* Vat. *damnatorum*.

en: Cf. Aristotle, *Posterior Analytics* I, c. 7 ff., and *Metaphysics* VI, text 1 ff. (V, c. 1). — Below, after *expedit* the Vatican edition and 1 add *ei*. Thereupon, after *summa* D E F H I M O P Q T and 1 have *in qua* for *in quo*; and for *damnandorum* the Vatican edition has *damnatorum*.

la: Vat. *profunditatem*, quae etiam cum aliis edd. contra B C D E F G H L N immediate post substituit *Ipsa enim habet* pro *habens etiam ipsa* [I M O Q *habens etiam et ipsa*]; in subnexis plurimi codd. habent *processu* pro *progressu*, et infra etiam *processus* pro *progressus*. Superius post *quantum* K addit *secundum quod*, 1 *tamen*, quae etiam post *habere* subiungit *homini*, B *nominatim*.

en: The Vatican edition has *profunditatem*, which also, together with the other editions and against B C D E F G H L N, immediately afterwards substitutes *Ipsa enim habet* for *habens etiam ipsa* [I M O Q *habens etiam et ipsa*]; in what follows very many codices have *processu* for *progressu*, and below also *processus* for *progressus*. Above, after *quantum* K adds *secundum quod*, edition 1 *tamen*, which also adds *homini* after *habere*, B *nominatim*.

la: In seqq. §§.

en: In the following §§.

la: Respicitur Ioan. 6, 69: « Domine... verba vitae aeternae habes », et ibid. 20, 31: « Haec autem scripta sunt, ut credatis, quia Iesus est Christus Filius Dei, et ut credentes vitam habeatis in nomine eius ». Verbis *videbimus, amabimus* [P recte addit *laudabimus*] exprimitur sententia August. supra pag. 111, nota 1. allata. — Mox pro *scripta est* E I K L *scripta sunt*. Inferius post *universaliter* [M *universa*] edd., contradicentibus codd., addunt *omnia*, et post *caritatem* B I cum textu originali [Eph. 3, 19.] subiungunt *Christi*.

en: Reference is made to John 6:69: « Lord… thou hast the words of eternal life », and ibid. 20:31: « But these are written, that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in his name ». By the words *videbimus, amabimus* [P rightly adds *laudabimus*] is expressed the saying of Augustine adduced above at p. 111, note 1. — Shortly after, for *scripta est* E I K L have *scripta sunt*. Below, after *universaliter* [M *universa*] the editions add *omnia*, against the codices; and after *caritatem* B I, with the original text [Eph. 3:19], add *Christi*.

la: P *iuxta praedictam Apostoli auctoritatem*. Post pauca vocibus *hac intentione* Vat. et 1, 2, 3 interserunt *etiam*. Inferius pro *fructum* L *finem*, quod substituit P pro *terminum*.

en: P has *iuxta praedictam Apostoli auctoritatem*. Shortly after, the Vatican edition and 1, 2, 3 insert *etiam* into the words *hac intentione*. Below, for *fructum* L has *finem*, which P substitutes for *terminum*.

la: S *Haec est enim via, ut cum vera* [H I etiam *vera*; quae lectio magis placet] *fide*. Inferius Vat. *ipsius* pro *eius*; ante *tanquam* A D F G H L omittunt *et*, ac non pauci codd. *sacrae* ante *Scripturae*. Vat. *nosse* pro *noscere* et *profunditatem* pro *profundum* (idem recurrit inferius).

en: S has *Haec est enim via, ut cum vera* [H I also *vera*; which reading is preferable] *fide*. Below, the Vatican edition has *ipsius* for *eius*; before *tanquam* A D F G H L omit *et*, and not a few codices have *sacrae* before *Scripturae*. The Vatican edition has *nosse* for *noscere* and *profunditatem* for *profundum* (the same recurs below).

la: Vide supra Quaest. de scientia Christi, q. 7. in fine corp. — Pro *et excessivum* B O *et excellentissimum*, Vat. *et excellentissimum et excessivum*.

en: See above, the *Disputed Questions on the Knowledge of Christ*, q. 7, at the end of the body. — For *et excessivum* B O have *et excellentissimum*, the Vatican edition *et excellentissimum et excessivum*.

la: E praemittit tanquam rubricam *De progressu sacrae Scripturae*. Mox plures codd. omittunt *simul*.

en: E prefixes, as a rubric, *On the progress of sacred Scripture*. Shortly after, very many codices omit *simul*.

la: Q V *multiplicitate*, quod etiam inferius in principio § 4. habetur. Pro *altitudo* I *sublimitas*.

en: Q V have *multiplicitate*, which is also found below at the beginning of § 4. For *altitudo* I has *sublimitas*. ---

translators_notes:
**★ First prologue chunk; the Pars I gate's remaining scope.** This is `bon-brev-prol`, the unnumbered intro that precedes §§ 1–6. It is the first Vol V chunk with `type: prologus` and `division: 0` — and the vols 1–4 "skip distinctio 0" rule does **not** apply to work chunks, so it must render.

**Provenance.** Latin base from the IA djvu raw (L38643–38870), verified against the 450 dpi column bands of pp.201–202. **Gutters newly measured for the prologue pages** (they had not been): 201=1155, 202=1373, 203=1189, 204=1373, 205=1179, 206=1380, 207=1164, 208=1380. The Pars I parity pattern holds (odd ≈1155–1189, even ≈1373–1380), and the values sit in the same clusters as pp.210–218.

**⚠ p.201's gutter measurement is weaker than the rest** — the minimum-ink run is only **6 px** wide, against 19–47 px on the other seven pages, because the page opens with a full-width display heading (`PROLOGUS / SANCTI BONAVENTURAE / IN BREVILOQUIUM`) that crosses the gutter and leaves very little clean vertical channel. Per the Vol IV rule a short run is a failure signal, so the value was **checked visually on the band before use**: 1155 cuts the left column cleanly with the right column's edge just visible. It is correct, but the measurement alone would not have established that. Expect the same on any page that opens a work or a part.

**Page span.** The prologue's intro opens at the top of p.201's left column, runs through p.201's right column and p.202's left, and closes in p.202's **right** column at `…mysticorum sensuum et intelligentiarum.`, with `§ 1. De latitudine sacrae Scripturae.` following immediately in the same column. Three column-runs.

**Apparatus (13 entries).** p.201 nn. 1–5 (nn. 1–2 in the left footer, nn. 3–5 in the right) and p.202 nn. 1–8 (nn. 1–6 left, nn. 7–8 right). **p.201 holds 5 notes; p.202 holds 10** — nn. 9–10 are § 1's and forward to `bon-brev-prol-s1`.

**⚠ Gutter runover.** p.201 n. 2 breaks at `…dividens sin-` at the foot of the left footer and continues unnumbered at the head of the right footer (`gulis prout [ita etiam P Q] vult; et ibid. v. 9…`) — mid-word again (*sin-|gulis*). Rendered joined. p.202's left footer ends at n. 6, which closes on a complete clause, and its right footer opens with a numbered `⁷` — no runover there, excluded from both sides.

**The `S. Bonav. — Tom. V.` signature reappears**, here at the foot of p.201's left footer, with the folio mark `26` under p.201's right footer. Not apparatus; not transcribed. This is the second time it has landed flush against note text (p.217 was the first).

**Hand-off forwarded.** **p.202 nn. 9 and 10 belong to `bon-brev-prol-s1`** (§ 1, *De latitudine sacrae Scripturae*, opening in p.202's right column). n. 9: "A supplet *nobis*." n. 10 is the long biblical-canon note, beginning "Quinque libri *legales* sunt: Genesis, Exodus, Leviticus, Numeri, Deuteronomium…" and running to "…in scholis vulgo numerari 46 (vel 45, si Threni uniuntur cum Ieremia) libri veteris T. et 27 novi T." — **it fills nearly the whole of p.202's right footer and is the longest single entry met in Vol V so far.** s1 also inherits body text: § 1 opens `Si igitur velimus latitudinem sacrae Scripturae speculari, prima fronte occurrit nobis Scriptura secanda in duo testamenta…` and runs to the foot of p.202's right column at `…Nam legalibus correspondent libri evangelici, historialibus, Actus`, continuing on p.203.

**Marginalia** (trimmed from body, body order): p.201 L — "Insinuatur Scripturae ortus, progressus et status." · "De ipsius ortu." p.201 R — "Ex fide manat firmitas et intelligentia Scripturae." · "Fides est fundamentum, lucerna, ianua." · "De ipsius progressu in genere." · "Describit universum secundum quatuor." p.202 L — "Anima est speculum nobilissimum." · "De ipsius statu et fructu." · "Finis doctrinae et studii." · "Quid ad eum obtinendum requiratur." p.202 R — "Finis ultimus omnis veri et boni." · "De progressu in specie quatuor consideranda."

**Readings settled off the bands.** The epigraph is Ephesians 3:14–19 and is set in italic in the print; rendered as a single italic block. Quaracchi's text departs from the Vulgate at two points (*gloriae suae virtutem, corroborari* and *in interiori homine*), both recorded in n. 1 — the body keeps Quaracchi's reading, not the Vulgate's. `beatae` at *Trinitatis beatae* is Quaracchi's own substitution for the codices' *beatissimae*, argued in n. 4; kept. n. 3's `pag. 111` — the raw's `4 1 4` is the serif-`1` artifact; the band reads 111. n. 1's `Act. 9, 15` and `Ephes. 3. [14-19.]` both cross-checked against content. No `[?]` 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


title: Prologus, §1

title_alt:
De latitudine sacrae Scripturae
On the breadth of sacred Scripture

source_text:
<!-- page 202 -->

### § 1. *De latitudine sacrae Scripturae.*

Si igitur velimus *latitudinem* sacrae Scripturae speculari, prima fronte occurrit nobis Scriptura secanda in duo testamenta, scilicet in vetus et novum. — Vetus autem occurrit[^p202-9] cum multitudine librorum. Habet enim libros *legales, historiales, sapientiales* et *prophetales*, ita quod *primi* sunt quinque, *secundi* decem, *tertii* quinque et *quarti* sunt sex, ac per hoc in *universo* viginti sex[^p202-10]. — Novum testamentum similiter habet libros his correspondentes secundum quadruplicem formam. Nam *legalibus* correspondent libri evangelici, *historialibus*, Actus

<!-- page 203 -->

apostolici, *sapientialibus*, Epistolae Apostolorum et maxime Pauli, *prophetalibus* correspondet liber Apocalypsis; ut sic mira sit conformitas inter vetus et novum testamentum, non solum in continentia sensuum, verum etiam in quadriformitate partium. — In cuius figuram et consignationem vidit Ezechiel[^p203-1] rotas quatuor facierum et rotam in medio rotae, quia vetus est in novo, et e converso; et in libris legalibus et evangelicis est facies *leonis* propter excellentiam auctoritatis; in historialibus est facies *bovis* propter exempla virtutis; in sapientialibus est facies *hominis* propter prudentiam sagacem; in libris prophetalibus est facies *aquilae* propter intelligentiam perspicacem.

Recte autem sacra Scriptura dividitur in vetus et novum testamentum, et non in theoricam et practicam, sicut philosophia[^p203-2]: quia, cum Scriptura fundetur proprie super cognitionem fidei, quae virtus est et fundamentum morum et iustitiae et totius rectae vitae, non potest in ea sequestrari notitia rerum sive credendorum a notitia morum. Secus autem est de philosophia, quae non tantum de veritate morum, verum etiam agit de vero nuda speculatione considerato. Quoniam igitur Scriptura sacra est notitia movens ad bonum et revocans a malo; et hoc est per timorem et amorem: ideo dividitur in duo testamenta, quorum « brevis differentia est timor et amor[^p203-3] ».

Et quia quadrupliciter potest quis moveri ad bonum et revocari a malo, scilicet per *praecepta* potentissimae maiestatis, vel per *documenta* sapientissimae veritatis, vel per *exempla* et *beneficia* innocentissimae bonitatis, vel *ex his omnibus* in unum collectis; ideo tam in novo quam in veteri testamento sunt quadriformiter traditi libri continentes sacram Scripturam secundum correspondentiam ad quatuor praemissa. Nam libri *legales*[^p203-4] movent per praecepta maiestatis omnipotentissimae; *historiales*, per exempla bonitatis innocentissimae; *sapientiales*, per documenta veritatis providentissimae; *prophetales* movent ex omnium praedictorum aggregatione, sicut manifeste in eis apparet. Unde ipsi sunt quasi rememorativi totius legalis sapientiae et doctrinae.

Est igitur Scriptura sacra similis latissimo fluvio, qui ex concursu multarum aquarum aggregatur magis ac magis, secundum quod longius decurrit. Nam cum primo in Scriptura essent libri *legales*, postea supervenit aqua sapientiae *historialium* librorum, tertio vero superadvenit doctrina *sapientissimi Salomonis*, post haec[^p203-5] etiam doctrina *sanctorum Prophetarum* et tandem doctrina *evangelica* revelata est, per os carnis Christi prolata, per Evangelistas conscripta, per sanctos Apostolos divulgata; additis etiam documentis, quae Spiritus sanctus, super eos veniens, docuit nos per eos: ut sic omnem veritatem, per Spiritum sanctum iuxta divinum promissum edocti[^p203-6], omnis veritatis salutaris doctrinam Ecclesiae Christi darent et sacram Scripturam consummando veritatis notitiam dilatarent.

---

english:
### § 1. *On the breadth of sacred Scripture.*

If, then, we wish to contemplate the *breadth* of sacred Scripture, at first sight Scripture presents itself to us as to be divided into two testaments, namely the old and the new. — Now the old presents itself[^p202-9] with a multitude of books. For it has books *legal, historical, sapiential*, and *prophetic*, such that the *first* are five, the *second* ten, the *third* five, and the *fourth* are six, and through this in *all* twenty-six[^p202-10]. — The new testament likewise has books corresponding to these according to a fourfold form. For to the *legal* books correspond the books of the Gospels; to the *historical*, the Acts

of the Apostles; to the *sapiential*, the Epistles of the Apostles and especially of Paul; to the *prophetic* corresponds the book of the Apocalypse — so that there is a wondrous conformity between the old and the new testament, not only in the content of their meanings, but also in the fourfold form of their parts. — As a figure and seal of this, Ezekiel saw[^p203-1] wheels of four faces and a wheel in the midst of a wheel, because the old is in the new and conversely; and in the legal and evangelical books there is the face of the *lion* on account of the excellence of authority; in the historical, the face of the *ox* on account of the examples of virtue; in the sapiential, the face of the *man* on account of sagacious prudence; in the prophetic books, the face of the *eagle* on account of penetrating understanding.

And rightly is sacred Scripture divided into the old and the new testament, and not into theoretical and practical as philosophy is[^p203-2]: because, since Scripture is founded properly upon the cognition of faith, which is a virtue and the foundation of morals and of justice and of all right living, the knowledge of things or of what is to be believed cannot be separated in it from the knowledge of morals. But it is otherwise with philosophy, which treats not only of the truth of morals, but also of the true considered in bare speculation. Since, therefore, sacred Scripture is a knowledge that moves toward the good and calls back from evil — and this is through fear and love — therefore it is divided into two testaments, of which « the brief difference is fear and love[^p203-3] ».

And because one can be moved to good and called back from evil in four ways — namely through the *precepts* of a most powerful majesty, or through the *teachings* of a most wise truth, or through the *examples* and *benefits* of a most innocent goodness, or *from all these* gathered into one — therefore in the new testament as well as in the old the books containing sacred Scripture are handed down in a fourfold manner according to a correspondence with the four things premised. For the *legal* books[^p203-4] move through the precepts of a most omnipotent majesty; the *historical*, through the examples of a most innocent goodness; the *sapiential*, through the teachings of a most provident truth; the *prophetic* move from the gathering together of all the aforesaid, as manifestly appears in them. Hence they are, as it were, recollective of all legal wisdom and teaching.

Sacred Scripture is therefore like a very wide river, which from the confluence of many waters is gathered more and more according as it runs further. For whereas at first there were in Scripture the *legal* books, afterwards there came upon them the water of the wisdom of the *historical* books; third there came in addition the teaching of *the most wise Solomon*; after these[^p203-5] also the teaching of the *holy Prophets*; and at last the *evangelical* teaching was revealed, uttered by the mouth of Christ's flesh, written down by the Evangelists, spread abroad by the holy Apostles — with the addition also of the teachings which the Holy Spirit, coming upon them, taught us through them: so that thus, taught all truth by the Holy Spirit according to the divine promise[^p203-6], they might give to the Church of Christ the doctrine of all saving truth, and, by bringing sacred Scripture to completion, might spread abroad the knowledge of truth.

---

la: A supplet *nobis*.

en: A supplies *nobis*.

la: Quinque libri *legales* sunt: Genesis, Exodus, Leviticus, Numeri, Deuteronomium; decem *historiales* sunt: Iosue, Iudicum, libri quatuor Regum, libri Paralipomenon duo, libri Esdrae tres, libri Tobiae, Iudith, Esther, Iob et libri Machabaeorum duo; quinque *sapientiales*: Parabolae, Ecclesiastes, Cantica, liber Sapientiae et Ecclesiasticus; sex *prophetales*: Isaias, Ieremias, Ezechiel, Daniel, liber Psalmorum et libri duodecim Prophetarum minorum (ita exhibentur libri veteris testamenti in Centiloq. p. III. sect. 32, quod opusculum hucusque communiter S. Bonaventurae adiudicabatur). Cfr. tamen Conc. Trident. sess. 4, ubi recensetur tantum liber Esdrae *primus et secundus* (non *tres*), additur liber *Ruth* et dicitur Ieremias *cum Baruch*. — Ex prologo Hieron. in I. Reg. colligitur, librum Ruth consideratum fuisse ut partem libri Iudicum, « quia in diebus Iudicum facta eius narratur historia »; mirum igitur non erit, quod ipse in praenotata enumeratione librorum veteris testamenti specialiter non nominetur. Quod attinet ad *Baruch*, constat ex scriptis Seraphici Doctoris, verba Prophetae saepe saepius esse ab ipso allegata. Demum respectu *tertii libri Esdrae* subiungimus quod ipse [et quartus] communiter in fine ed. Vulgatae exhibetur. — Notum est, post Trident. Concilium nunc in scholis vulgo numerari 46 (vel 45, si Threni uniuntur cum Ieremia) libri veteris T. et 27 novi T.

en: The five *legal* books are: Genesis, Exodus, Leviticus, Numbers, Deuteronomy; the ten *historical* are: Joshua, Judges, the four books of Kings, the two books of Paralipomenon, the three books of Esdras, the books of Tobias, Judith, Esther, Job, and the two books of Machabees; the five *sapiential*: Proverbs, Ecclesiastes, the Canticle, the book of Wisdom, and Ecclesiasticus; the six *prophetic*: Isaias, Jeremias, Ezekiel, Daniel, the book of Psalms, and the books of the twelve minor Prophets (so the books of the old testament are set out in the *Centiloquium* p. III, sect. 32, an opuscule hitherto commonly ascribed to St. Bonaventure). Compare, however, the Council of Trent, session 4, where only the *first and second* books of Esdras are listed (not *three*), the book of *Ruth* is added, and Jeremias is named *with Baruch*. — From Jerome's prologue to 1 Kings it is gathered that the book of Ruth was regarded as a part of the book of Judges, « since its story is told as having happened in the days of the Judges »; it will therefore be no wonder that he does not name it specially in the enumeration of the books of the old testament given above. As regards *Baruch*, it is established from the writings of the Seraphic Doctor that the Prophet's words are very often cited by him. Finally, with respect to the *third book of Esdras*, we add that it [and the fourth] is commonly set out at the end of the Vulgate edition. — It is well known that since the Council of Trent 46 books of the old Testament (or 45, if Lamentations is joined with Jeremias) and 27 of the new are now commonly reckoned in the schools.

la: Cap. 1, 15. seq. De quatuor faciebus, scil. leonis etc., ibid. v. 10. Cfr. Hieron. in hunc loc. et Gregor., I. Homil. in Ezech. homil. 6. n. 12. — Pro *consignationem* A I O Q S *consignificationem*, E P U *signationem*. Immediate post fide codd. substituimus *rotas* pro *rotam* (Ezech. loc. cit.: Apparuit rota una... habens quatuor facies. Et aspectus rotarum etc.). Subinde plurimos codd. secuti posuimus *et in libris* pro *Nam in libris*.

en: Chapter 1:15 f. On the four faces, namely of the lion etc., ibid., v. 10. Cf. Jerome on this passage and Gregory, *Homilies on Ezekiel* I, homily 6, n. 12. — For *consignationem* A I O Q S have *consignificationem*, E P U *signationem*. Immediately after, on the authority of the codices we have substituted *rotas* for *rotam* (Ezekiel, loc. cit.: *There appeared one wheel… having four faces. And the appearance of the wheels*, etc.). Thereupon, following very many codices, we have put *et in libris* for *Nam in libris*.

la: Cfr. Aristot., II. Metaph. text. 3. (I. brevior, c. 1.) et II. Ethic. c. 1. seq. — De fide vide III. Sent. d. 23. a. 1. q. 1. in corp. — Mox voci *Scriptura* edd. praefigunt *sacra*.

en: Cf. Aristotle, *Metaphysics* II, text 3 (the shorter book I, c. 1), and *Ethics* II, c. 1 f. — On faith see Book III of the Sentences, d. 23, a. 1, q. 1, in the body. — Shortly after, the editions prefix *sacra* to the word *Scriptura*.

la: Ut dicit August., contra Adimant. c. 17. n. 2. Cfr. tom. III. pag. 884, nota 2. — Inferius ante *omnibus* multi codd. omittunt *his*.

en: As Augustine says, *Against Adimantus* c. 17, n. 2. Cf. vol. III, p. 884, note 2. — Below, before *omnibus* many codices omit *his*.

la: D F hic addunt *et evangelici*, subinde *et Actus apostolici* post *historiales*, demum *et Epistolae Apostolorum* post *sapientiales*, ubi etiam substituimus ex fere omnibus codd. et ex 1, 2, 3 *providentissimae* [A *prudentissimae*] pro *sapientissimae*, et ex multis codd. cum ed. 3 *manifeste* pro *manifestissime*. Post pauca G H *legis* pro *legalis*.

en: D F here add *et evangelici*; thereupon *et Actus apostolici* after *historiales*; finally *et Epistolae Apostolorum* after *sapientiales* — where also, from nearly all the codices and from 1, 2, 3, we have substituted *providentissimae* [A *prudentissimae*] for *sapientissimae*, and from many codices together with edition 3 *manifeste* for *manifestissime*. Shortly after, G H have *legis* for *legalis*.

la: Ita I M N T V pro *hoc*. Subinde ex S V post *revelata* supplevimus *est*, pro quo alii habent vel *et*, vel omissionem; A O omittunt *carnis*.

en: So I M N T V for *hoc*. Thereupon, from S V, we have supplied *est* after *revelata*, for which others have either *et* or an omission; A O omit *carnis*.

translators_notes:
**Provenance.** Latin base from the IA djvu raw (L38863–39024), verified against the 450 dpi column bands of pp.202–203. Splits used: p.202 x≈1373 (the intro's measurement), **p.203 x≈1189**.

**Page span.** § 1 opens in p.202's **right** column (inherited verbatim per the intro's hand-off), breaks at the column foot mid-clause on `…historialibus, Actus`, runs through p.203's **left** column, and closes in p.203's **right** at `…veritatis notitiam dilatarent.`, with `§ 2. De longitudine sacrae Scripturae.` following immediately in the same column. Three column-runs.

**Apparatus (8 entries).** p.202 nn. 9–10 inherited from the intro; p.203 nn. 1–6 read off both footer bands. p.203's left footer carries nn. 1–4, the right footer nn. 5–8. **p.203 holds exactly eight footer entries; nn. 7 and 8 are § 2's** (their anchors stand further down p.203's right column, inside § 2) **and forward to `bon-brev-prol-s2`.**

**⚠ Two notes printed side by side on one line — a layout not met before in Vol V.** In p.203's right footer, n. 5 ends `…A O omittunt carnis.` and **n. 6 (`Ioan. 16, 13.`) is set flush right on that same line**, not on a new one, because it is short enough to fit. A reader scanning down the left edge of the footer for numerals would skip n. 6 entirely and mis-assign every later number on the page. Watch for this wherever a one-line note follows a longer one.

**Runover check — negative, from both sides.** p.203's left footer ends at n. 4, which closes on a complete clause (`Post pauca G H legis pro legalis.`), and the right footer opens with a numbered `⁵`. p.202's right footer likewise ends cleanly with n. 10's closing sentence, and p.203's left footer opens with a numbered `¹`.

**Hand-off forwarded.** **p.203 nn. 7 and 8 belong to `bon-brev-prol-s2`** (§ 2, *De longitudine sacrae Scripturae*, opening in p.203's right column). n. 7: "S *etiam*, Vat. et 1, 3 *enim*." n. 8 is a long Augustine note beginning "August., IV. de Gen. ad lit. c. 11. n. 21, ad solvendam quaestionem: quare Deus in die *septimo* requievit ab operibus suis…" and ending "…utpote in quo dantur duae subnexae expositiones. — S addit *aetas*." s2 also inherits body text: § 2 opens `Habet etiam haec Scriptura sacra longitudinem, quae consistit in descriptione tam temporum quam aetatum, a principio scilicet mundi usque ad diem iudicii. Describit autem per tria tempora mundum…` at the foot of p.203's right column, continuing on p.204.

**Marginalia** (trimmed from body, body order): p.202 R — "Divisio prima." · "Divisio secunda." · "Divisio tertia." p.203 L — "Figurae horum." · "De divisione prima." · "Notandum." · "De divisione secunda et tertia." · "Quatuor moventia." p.203 R — "Similis est fluvio."

**Readings settled off the bands.** `rotas quatuor facierum` — Quaracchi's own substitution for the codices' *rotam*, argued in n. 1 and grounded in Ezekiel's text; kept. `et in libris legalibus` likewise follows very many codices against *Nam in libris*. `providentissimae` in the body against the codices' *sapientissimae*, per n. 4 — another Quaracchi emendation carried into the text. n. 2's `II. Metaph. text. 3.` and `d. 23. a. 1. q. 1.` — the raw's `a. 4. q. 1.` is the serif-`1` artifact; the band reads `a. 1.` n. 3's `pag. 884` confirmed on the band. No `[?]` flags.


title: Prologus, §2

title_alt:
De longitudine sacrae Scripturae
On the length of sacred Scripture

source_text:
<!-- page 203 -->

### § 2. *De longitudine sacrae Scripturae.*

Habet etiam haec Scriptura sacra *longitudinem*, quae consistit in descriptione tam *temporum* quam *aetatum*, a principio scilicet mundi usque ad diem iudicii. Describit autem[^p203-7] per tria *tempora* mundum decurrere, scilicet per tempus legis *naturae*, legis *scriptae* et legis *gratiae*, et in his tribus temporibus septem distinguit *aetates*. Quarum prima est ab Adam usque ad Noe, secunda a Noe usque ad Abraham, tertia ab Abraham usque ad David, quarta a David usque ad transmigrationem Babylonis, quinta a transmigratione usque ad Christum, sexta a Christo usque ad finem mundi, septima decurrit cum sexta, quae incipit a quiete Christi in sepulcro, usque ad resurrectionem universalem, quando incipiet resurrectionis octava[^p203-8]. — Et sic Scriptura est longissima, quia in tractando incipit a mundi et temporis exordio in principio Genesis, et pervenit usque ad finem mundi et temporis, scilicet in fine Apocalypsis.

<!-- page 204 -->

Recte autem universum *tempus*, quod decurrit secundum triplicem legem, scilicet inditam interius, datam exterius et desuper[^p204-1] infusam, decurrit per septem *aetates* et consummatur in fine sextae; ut sic mundi *decursus* respondeat *exordio* et *maioris* mundi decursus correspondeat decursui vitae *minoris* mundi, scilicet hominis, propter quem factus est[^p204-2]. Nam prima aetas mundi, in qua facta est ipsius mundi formatio, casus daemonum et confirmatio Angelorum, recte respondet primae diei, in qua *facta est lux* et distincta est *a tenebris*[^p204-3]. — Secunda, in qua per arcam et diluvium et salvati sunt boni et deleti mali, respondet secundae diei, in qua per firmamentum facta est distinctio *aquarum ab aquis*. — Tertia, in qua vocatus est Abraham, et inchoata synagoga, quae fructificare et generare debebat prolem ad Dei cultum, correspondet diei tertiae, in qua apparuit *terra et protulit herbam virentem*. — Quarta, in qua viguit regnum et sacerdotium, quia David rex ampliavit cultum divinum, respondet diei quartae, in qua facta est formatio *luminarium* et stellarum. — Quinta, in qua transmigrantes inter populos multos versati sunt et tribulati, respondet diei quintae, in qua facta est formatio *piscium ex aquis*[^p204-4]. — Sexta aetas, in qua natus est *Christus* in hominis effigie, qui est vere imago Dei, respondet sextae diei, in qua formatus est *homo primus*. — Septima, quae est quies animarum non habens finem, respondet septimae diei, in qua *requievit Deus ab omni opere, quod patrarat*[^p204-5].

Et sic distinguuntur hae septem aetates propter insignia facta, quae fuerunt in earum exordiis, ratione quorum respondent diebus formationis mundi. Vocatur autem prima aetas *infantia*, quia, sicut infantia tota oblivione deletur, sic illa prima aetas per diluvium est consumta[^p204-6]. — Secunda, *pueritia*; sicut enim in pueritia loqui incipimus, sic in secunda aetate facta est distinctio linguarum. — Tertia dicitur *adolescentia*, quia, sicut vis generativa incipit tunc in actum suum exire, sic tunc vocatus est Abraham, et data est ei circumcisio, et facta est promissio de semine. — Quarta dicitur *iuventus*, quia, sicut in iuventute floret hominis aetas, sic quarta aetate sub regibus floruit synagoga. — Quinta, *senectus*, quia sicut in senectute vires minuuntur, et decidit pulcritudo, sic et in transmigratione factum est de Iudaeorum sacerdotio. — Sexta aetas dicitur *senium*, quia, sicut illa est, quae copulatur cum morte, habens tamen magnam lucem sapientiae; sic sexta aetas mundi terminatur cum die iudicii, et in ea viget sapientia per doctrinam Christi.

Sic igitur totus iste mundus ordinatissimo decursu a Scriptura describitur procedere a principio usque ad finem, ad modum cuiusdam pulcherrimi carminis ordinati, ubi potest quis speculari secundum decursum temporis *varietatem, multiplicitatem* et *aequitatem, ordinem, rectitudinem* et *pulcritudinem* multorum divinorum iudiciorum, procedentium a sapientia Dei gubernante mundum[^p204-7]. Unde sicut nullus potest videre pulcritudinem carminis, nisi aspectus eius feratur super totum versum; sic nullus videt pulcritudinem ordinis et regiminis universi, nisi eam totam speculetur. Et quia nullus homo tam longaevus est, quod totam possit videre oculis carnis suae, nec futura potest per se praevidere; providit nobis Spiritus sanctus librum Scripturae sacrae, cuius longitudo commetitur se decursui regiminis universi.

---

english:
### § 2. *On the length of sacred Scripture.*

This sacred Scripture also has a *length*, which consists in the description both of *times* and of *ages*, namely from the beginning of the world to the day of judgment. Now it describes[^p203-7] the world as running its course through three *times*, namely through the time of the law of *nature*, of the *written* law, and of the law of *grace*; and within these three times it distinguishes seven *ages*. Of these the first is from Adam to Noah, the second from Noah to Abraham, the third from Abraham to David, the fourth from David to the transmigration of Babylon, the fifth from the transmigration to Christ, the sixth from Christ to the end of the world; the seventh runs alongside the sixth, and begins from Christ's rest in the sepulchre and lasts until the universal resurrection, when the eighth, that of the resurrection, will begin[^p203-8]. — And thus Scripture is of the greatest length, because in its treatment it begins from the beginning of the world and of time at the opening of Genesis, and reaches to the end of the world and of time, namely at the close of the Apocalypse.

And rightly does the whole of *time*, which runs its course according to a threefold law — namely the law implanted within, the law given without, and the law infused from above[^p204-1] — run through seven *ages* and reach its consummation at the end of the sixth; so that thus the *course* of the world may answer to its *beginning*, and the course of the *greater* world may correspond to the course of the life of the *lesser* world, namely of man, for whose sake it was made[^p204-2]. For the first age of the world, in which took place the formation of the world itself, the fall of the demons, and the confirmation of the Angels, rightly answers to the first day, on which *light was made* and separated *from the darkness*[^p204-3]. — The second, in which through the ark and the flood the good were saved and the evil destroyed, answers to the second day, on which through the firmament was made the separation of *the waters from the waters*. — The third, in which Abraham was called and the synagogue begun, which was to bear fruit and beget offspring for the worship of God, corresponds to the third day, on which *the earth appeared and brought forth the green herb*. — The fourth, in which kingship and priesthood flourished, since King David enlarged divine worship, answers to the fourth day, on which was made the formation of the *lights* and of the stars. — The fifth, in which those in the transmigration dwelt among many peoples and were afflicted, answers to the fifth day, on which was made the formation of *the fishes out of the waters*[^p204-4]. — The sixth age, in which *Christ* was born in the likeness of man, who is truly the image of God, answers to the sixth day, on which *the first man* was formed. — The seventh, which is the rest of souls having no end, answers to the seventh day, on which *God rested from all the work that he had done*[^p204-5].

And thus these seven ages are distinguished by reason of the notable deeds which occurred at their beginnings, on account of which they answer to the days of the world's formation. Now the first age is called *infancy*, because, as infancy is wholly blotted out by forgetfulness, so that first age was consumed by the flood[^p204-6]. — The second, *childhood*; for just as in childhood we begin to speak, so in the second age was made the division of tongues. — The third is called *adolescence*, because, as the generative power then begins to go forth into its act, so then Abraham was called, and circumcision was given to him, and the promise concerning his seed was made. — The fourth is called *youth*, because, as in youth a man's age is in flower, so in the fourth age the synagogue flourished under the kings. — The fifth, *old age*, because, as in old age strength is diminished and beauty falls away, so also in the transmigration it happened to the priesthood of the Jews. — The sixth age is called *decrepitude*, because, as that is the age which is joined with death, yet possesses a great light of wisdom, so the sixth age of the world is brought to its term with the day of judgment, and in it wisdom flourishes through the teaching of Christ.

Thus, therefore, this whole world is described by Scripture as proceeding from beginning to end in a most orderly course, after the manner of a certain most beautiful and ordered poem, where one can contemplate, according to the course of time, the *variety, manifoldness*, and *equity, order, rightness*, and *beauty* of the many divine judgments proceeding from the wisdom of God governing the world[^p204-7]. Hence, just as no one can see the beauty of a poem unless his gaze is carried over the whole verse, so no one sees the beauty of the order and governance of the universe unless he contemplates the whole of it. And because no man is so long-lived that he can see the whole of it with the eyes of his flesh, nor can he foresee future things of himself, the Holy Spirit has provided us with the book of sacred Scripture, whose length is commensurate with the course of the governance of the universe.

---

la: S *etiam*, Vat. et 1, 3 *enim*.

en: S has *etiam*, the Vatican edition and 1, 3 *enim*.

la: August., IV. de Gen. ad lit. c. 11. n. 21, ad solvendam quaestionem: quare Deus in die *septimo* requievit ab operibus suis, adducit etiam quietem Christi in sepulcro: Ipse quippe die sabbati requievit in sepulcro etc. Idem, Epist. 55. (alias 119.) c. 13. n. 23, docet, *octavo* numero significari resurrectionem, ideoque nunc diem dominicum celebrari: « Erat antea requies mortuorum; resurrectio autem nullius erat... ut postquam facta est talis resurrectio in corpore Domini, ut praeiret in capite Ecclesiae quod corpus Ecclesiae speraret in fine, iam etiam dies dominicus, id est *octavus*, qui et primus, inciperet celebrari ». Cfr. Hexaëm. serm. 16; tom. III. pag. 33, nota 12. et tom. IV. pag. 854, nota 10, ubi loci August. de sex aetatibus mundi allegati sunt, inter quos excellit I. de Gen. contra Manich. c. 23. n. 35. seqq., utpote in quo dantur duae subnexae expositiones. — S addit *aetas*.

en: Augustine, *On Genesis according to the Letter* IV, c. 11, n. 21, in solving the question why God rested from his works on the *seventh* day, also adduces Christ's rest in the sepulchre: *For he himself rested in the sepulchre on the sabbath day*, etc. The same, *Letter* 55 (elsewhere 119), c. 13, n. 23, teaches that by the number *eight* the resurrection is signified, and that the Lord's day is therefore now celebrated: « Formerly there was a rest of the dead; but there was resurrection for no one… so that, after such a resurrection had taken place in the body of the Lord, that it might go before in the head of the Church what the body of the Church would hope for at the end, the Lord's day also, that is the *eighth*, which is also the first, might begin to be celebrated ». Cf. the *Hexaëmeron*, sermon 16; vol. III, p. 33, note 12; and vol. IV, p. 854, note 10, where the passages of Augustine on the six ages of the world are cited, among which stands out *On Genesis against the Manichees* I, c. 23, n. 35 ff., inasmuch as two connected expositions are given in it. — S adds *aetas*.

la: B C I M *superius*; multi codd. omittunt *interius* et *desuper*. Inferius fide codd. delevimus *mundi* ante *exordio* et *etiam* ante *factus est*.

en: B C I M have *superius*; many codices omit *interius* and *desuper*. Below, on the authority of the codices we have deleted *mundi* before *exordio* and *etiam* before *factus est*.

la: Aristot., II. Phys. text. 24. (c. 2.): Utimur tanquam propter nos omnibus, quae sunt; sumus enim quodam modo et nos finis. Cfr. II. Sent. d. 15. a. 2. q. 1.

en: Aristotle, *Physics* II, text 24 (c. 2): *We use all things that are as if for our own sake; for we too are in a certain way an end.* Cf. Book II of the Sentences, d. 15, a. 2, q. 1.

la: Gen. 1, 3. seqq. Ibid. vv. seqq. narratur creatio et distinctio primorum dierum usque ad *sextum*. — De mundi formatione, casu daemonum etc. cfr. II. Sent. d. 2. p. I. a. 2. q. 3; d. 3. p. II. a. 1. q. 1. seq. et d. 12. a. 1. et 2. — De arca et diluvio Gen. 7, 1. seq. — De Abraham cfr. Gen. 12, 1. seqq. — De David vide II. Reg. c. 1. seqq. — De transmigratione cfr. IV. Reg. 17-25. et Tob. 1, 1. seqq. — De Christo nato vide Luc. 2, 1. seqq.; Colos. 1, 13. de ipso dicitur: Qui est imago Dei invisibilis, primogenitus omnis creaturae.

en: Genesis 1:3 ff. In the following verses ibid. the creation and separation of the first days is narrated, down to the *sixth*. — On the formation of the world, the fall of the demons, etc., cf. Book II of the Sentences, d. 2, p. I, a. 2, q. 3; d. 3, p. II, a. 1, q. 1 f.; and d. 12, aa. 1 and 2. — On the ark and the flood, Genesis 7:1 f. — On Abraham cf. Genesis 12:1 ff. — On David see 2 Kings, c. 1 ff. — On the transmigration cf. 4 Kings 17–25 and Tobias 1:1 ff. — On the birth of Christ see Luke 2:1 ff.; Colossians 1:13 says of him: *Who is the image of the invisible God, the firstborn of every creature.*

la: L V addunt *et avium*. Pro *versati* A B C *vexati*.

en: L V add *et avium*. For *versati* A B C have *vexati*.

la: Gen. 2, 2. — Superius pro *quae est* Vat. et 1, 3 *in qua est*.

en: Genesis 2:2. — Above, for *quae est* the Vatican edition and 1, 3 have *in qua est*.

la: Gen. 7, 21. seqq. — August., I. de Gen. contra Manich. c. 23. n. 35: Quasi vespera huius diei fit diluvium, quia et infantia nostra tanquam oblivionis diluvio deletur. — De distinctione linguarum in turris Babel aedificatione vide Gen. 11, 6. seqq. Ibid. 12, 1. seqq. et 17, 4. seqq. de Abraham et circumcisione. — Superius post *prima aetas* D F addunt *ostium mundi*.

en: Genesis 7:21 ff. — Augustine, *On Genesis against the Manichees* I, c. 23, n. 35: *The flood comes about as it were as the evening of this day, because our infancy too is blotted out as if by a flood of forgetfulness.* — On the division of tongues at the building of the tower of Babel see Genesis 11:6 ff. Ibid. 12:1 ff. and 17:4 ff. on Abraham and circumcision. — Above, after *prima aetas* D F add *ostium mundi*.

la: Cfr. August., Epist. 138. (alias 5.) c. 1. n. 5. — E F G L O *quae gubernat* [F G *gubernavit*] *mundum*. Superius pro *multiplicitatem et aequitatem* 1 *multiplicem aequitatem*. Inferius pro *ordinis* Vat. et 3 *ordinationis*.

en: Cf. Augustine, *Letter* 138 (elsewhere 5), c. 1, n. 5. — E F G L O have *quae gubernat* [F G *gubernavit*] *mundum*. Above, for *multiplicitatem et aequitatem* edition 1 has *multiplicem aequitatem*. Below, for *ordinis* the Vatican edition and 3 have *ordinationis*. ---

translators_notes:
**Provenance.** Latin base from the IA djvu raw (L39025–39230), verified against the 450 dpi column bands of pp.203–204. Splits used: p.203 x≈1189 (s1's measurement), **p.204 x≈1373**.

**Page span.** § 2 opens in p.203's **right** column (inherited verbatim per s1's hand-off) and closes there at `…scilicet in fine Apocalypsis.`; it resumes at the top of p.204's **left** column with `Recte autem universum tempus…` and closes in p.204's **right** at `…commetitur se decursui regiminis universi.`, with `§ 3. De sublimitate sacrae Scripturae.` following immediately in the same column. Three column-runs.

**Apparatus (9 entries).** p.203 nn. 7–8 inherited from s1; p.204 nn. 1–7 read off both footer bands. p.204's left footer carries nn. 1–5, the right footer nn. 6–9. **p.204 holds exactly nine footer entries; nn. 8 and 9 are § 3's** and forward to `bon-brev-prol-s3`.

**Runover check — negative, from both sides.** p.203's right footer ends at n. 8 with a complete sentence (`— S addit aetas.`) and p.204's left footer opens with a numbered `¹`; p.204's left footer ends at n. 5 with `…Vat. et 1, 3 in qua est.` and its right footer opens with a numbered `⁶`. Runovers now stand at **eight in twelve chunks** — the prologue's pages have been markedly cleaner than the capitula's.

**Hand-off forwarded.** **p.204 nn. 8 and 9 belong to `bon-brev-prol-s3`** (§ 3, *De sublimitate sacrae Scripturae*, opening in p.204's right column). n. 8: "Vide II. Sent. d. 9. Praenotata. — Superius post *hierarchiarum* K addit *trium*." n. 9: "Psalm. 138, 6. — De diverso *esse* rerum cfr. I. Sent. d. 36. a. 2. q. 2. in corp. et II. Sent. d. 3. p. II. a. 2. q. 1. fundam. 6, ubi in nota adiecta loci August. hac de re allegantur. — Inferius post *in materia* [M *in natura*] Vat. et 1, 3 addunt *vel natura* (infra p. II. c. 12, additur *propria*), quae subinde ter post *habeant* subiungunt *etiam*." s3 also inherits body text: § 3 opens `Habet nihilominus sacra Scriptura in suo processu sublimitatem, quae consistit in descriptione hierarchiarum gradatim ordinatarum…` and runs to the foot of p.204's right column at `…ita ut possimus dicere illud Prophetae:`, the Psalm quotation itself falling on p.205.

**Marginalia** (trimmed from body, body order): p.203 R — "Tria tempora." · "Septem aetates." · "Scriptura est longissima." p.204 L — "De 3 temporibus et 6 aetatibus." · "Aetas prima." · "Secunda." · "Tertia." · "Quarta." · "Quinta." · "Sexta." · "Septima." · "Respondent diebus creationis et humanis aetatibus." p.204 R — "Similis est carmini." · "Sex proprietates iudiciorum Dei." · "Notandum."

**Readings settled off the bands.** `desuper infusam` retained although many codices omit *interius* and *desuper*, per n. 1 — Quaracchi prints the fuller reading and records the omission. The deletions of *mundi* before *exordio* and *etiam* before *factus est* are Quaracchi's own, made on the codices' authority and recorded in the same note; the body reflects them. `consumta` — Quaracchi's spelling (no *p*), as with *assumtum* and *transsumtive* in the capitula; preserved. n. 3's `d. 15. a. 2. q. 1.` and n. 8's `Epist. 55. (alias 119.)` cross-checked on the band against the serif-`1` artifact. `pulcritudo` / `pulcritudinem` throughout, as printed (not *pulchr-*). No `[?]` flags.


title: Prologus, §3

title_alt:
De sublimitate sacrae Scripturae
On the sublimity of sacred Scripture

source_text:
<!-- page 204 -->

### § 3. *De sublimitate sacrae Scripturae.*

Habet nihilominus sacra Scriptura in suo processu *sublimitatem*, quae consistit in descriptione hierarchiarum gradatim ordinatarum, quae sunt hierarchia *ecclesiastica, angelica* et *divina*, seu *subcaelestis, caelestis* et *supercaelestis*[^p204-8]; ita quod *primam* describit patenter, *secundam* aliquantulum magis occulte et *tertiam* adhuc magis occulte. Ex descriptione *ecclesiasticae* hierarchiae est alta; ex descriptione *angelicae* altior; ex descriptione *divinae* altissima, ita ut possimus dicere illud Prophetae[^p204-9]:

<!-- page 205 -->

*Mirabilis facta est scientia tua ex me; confortata est, et non potero ad eam.*

Et hoc quidem satis recte. Nam cum res habeant *esse* in materia, habeant *esse* in anima per notitiam acquisitam, habeant etiam *esse* in ea per gratiam, habeant *esse* in ea per gloriam et habeant *esse* in arte aeterna; philosophia quidem agit de rebus, ut sunt in natura[^p205-1], seu in anima secundum notitiam naturaliter insitam, vel etiam acquisitam; sed theologia, tanquam scientia supra fidem fundata et per Spiritum sanctum revelata, agit et de eis quae spectant ad gratiam et gloriam et etiam ad Sapientiam aeternam. Unde ipsa, substernens sibi philosophicam cognitionem et assumens de naturis rerum, quantum sibi opus est ad fabricandum speculum, per quod fiat repraesentatio divinorum; quasi scalam erigit, quae in sui infimo tangit terram, sed in suo cacumine tangit caelum[^p205-2]; et hoc totum per illum unum hierarcham, Iesum Christum, qui non tantum ratione naturae humanae assumtae est hierarcha in *ecclesiastica* hierarchia, verum etiam in *angelica* et media persona in illa *supercaelesti* hierarchia beatissimae Trinitatis; ita quod per ipsum a summo capite Deo *descendit* unctionis gratia non solum *in barbam*, verum etiam *in oram vestimenti*[^p205-3], quia non tantum in Ierusalem supernam, verum etiam usque in Ecclesiam militantem.

Est enim pulcritudo magna in machina mundana, sed longe maior in Ecclesia pulcritudine sanctorum charismatum adornata, maxima autem in Ierusalem superna, supermaxima autem in illa Trinitate summa et beatissima. Ideo ipsa Scriptura non tantum habet altissimam materiam, per quam delectat et per quam in altum levat intelligentiam mentis, verum etiam ipsa est venustissima et miro quodam modo intellectum nostrum delectat[^p205-4], et sic magis ac magis delectando assuefacit ad divinorum spectaculorum contuitus et anagogias.

---

english:
### § 3. *On the sublimity of sacred Scripture.*

Sacred Scripture has nonetheless in its progress a *sublimity*, which consists in the description of the hierarchies graded in order — namely the *ecclesiastical, angelic*, and *divine* hierarchy, or the *sub-celestial, celestial*, and *super-celestial*[^p204-8] — such that it describes the *first* openly, the *second* somewhat more hiddenly, and the *third* more hiddenly still. From the description of the *ecclesiastical* hierarchy it is high; from the description of the *angelic*, higher; from the description of the *divine*, highest — so that we may say that word of the Prophet[^p204-9]:

*Thy knowledge is become wonderful to me; it is high, and I cannot reach to it.*

And this indeed quite rightly. For since things have *being* in matter, have *being* in the soul through acquired knowledge, have *being* in it also through grace, have *being* in it through glory, and have *being* in the eternal art; philosophy indeed treats of things as they are in nature[^p205-1], or in the soul according to knowledge naturally implanted or also acquired; but theology, as a science founded upon faith and revealed through the Holy Spirit, treats also of those things which pertain to grace and glory and even to eternal Wisdom. Hence theology, laying philosophical cognition under itself as a base and taking from the natures of things as much as it needs for fashioning a mirror through which a representation of divine things may come about, erects as it were a ladder which at its lowest point touches earth, but at its summit touches heaven[^p205-2]; and all this through that one hierarch, Jesus Christ, who is hierarch not only by reason of the assumed human nature in the *ecclesiastical* hierarchy, but also in the *angelic*, and is the middle person in that *super-celestial* hierarchy of the most blessed Trinity — so that through him, from the highest head, God, the grace of anointing *comes down* not only *upon the beard*, but also *upon the hem of the garment*[^p205-3], because it comes not only into the heavenly Jerusalem, but even into the Church militant.

For there is great beauty in the machine of the world, but far greater in the Church adorned with the beauty of the holy charisms; greatest, however, in the Jerusalem above; and beyond-greatest in that highest and most blessed Trinity. Therefore Scripture itself has not only the highest matter, through which it delights and through which it lifts the mind's understanding on high, but is itself also most lovely and in a certain wondrous way delights our intellect[^p205-4]; and thus by delighting more and more it accustoms us to the contemplations and anagogies of divine spectacles.

---

la: Vide II. Sent. d. 9. Praenotata. — Superius post *hierarchiarum* K addit *trium*.

en: See Book II of the Sentences, d. 9, the Prefatory Notes. — Above, after *hierarchiarum* K adds *trium*.

la: Psalm. 138, 6. — De diverso *esse* rerum cfr. I. Sent. d. 36. a. 2. q. 2. in corp. et II. Sent. d. 3. p. II. a. 2. q. 1. fundam. 6, ubi in nota adiecta loci August. hac de re allegantur. — Inferius post *in materia* [M *in natura*] Vat. et 1, 3 addunt *vel natura* (infra p. II. c. 12, additur *propria*), quae subinde ter post *habeant* subiungunt *etiam*.

en: Psalm 138:6. — On the diverse *being* of things cf. Book I of the Sentences, d. 36, a. 2, q. 2, in the body, and Book II of the Sentences, d. 3, p. II, a. 2, q. 1, fundamentum 6, where in an appended note the passages of Augustine on this matter are cited. — Below, after *in materia* [M *in natura*] the Vatican edition and 1, 3 add *vel natura* (below, p. II, c. 12, *propria* is added), and thereupon they three times add *etiam* after *habeant*.

la: E *in materia vel natura*.

en: E has *in materia vel natura*.

la: Gen. 28, 12: Viditque [Iacob] in somnis scalam stantem super terram et cacumen illius tangens caelum. — Superius pro *substernens* 2 cum pluribus codd. *subiiciens*, et post *divinorum* T addit *operum*. Inferius pro *illum unum* O *illum verum*.

en: Genesis 28:12: *And [Jacob] saw in his sleep a ladder standing upon the earth, and the top thereof touching heaven.* — Above, for *substernens* edition 2, together with very many codices, has *subiiciens*; and after *divinorum* T adds *operum*. Below, for *illum unum* O has *illum verum*.

la: Psalm. 132, 2. Cum Vulgata A post *barbam* addit *Aaron*, et *eius* post *vestimenti*. — De influentia Christi in homines et Angelos vide III. Sent. d. 13. a. 2. q. 1-3. — Infra pro *supermaxima autem* L O *suprema vero*.

en: Psalm 132:2. With the Vulgate, A adds *Aaron* after *barbam*, and *eius* after *vestimenti*. — On the influence of Christ upon men and Angels see Book III of the Sentences, d. 13, a. 2, qq. 1–3. — Below, for *supermaxima autem* L O have *suprema vero*.

la: August., Enarrat. in Ps. 32. enarrat. 3. n. 25: Spectemus pulcra et a Pulcro spectemur. Spectemus nos mente ea quae dicuntur in sensibus divinarum Scripturarum, et gaudeamus tali spectaculo.

en: Augustine, *Expositions on the Psalms*, on Psalm 32, exposition 3, n. 25: *Let us behold beautiful things and be beheld by the Beautiful. Let us behold with the mind those things which are said in the senses of the divine Scriptures, and let us rejoice in such a spectacle.* ---

translators_notes:
**Provenance.** Latin base from the IA djvu raw (L39229–39336), verified against the 450 dpi column bands of pp.204–205. Splits used: p.204 x≈1373 (s2's measurement), **p.205 x≈1179**.

**Page span.** § 3 opens in p.204's **right** column (inherited verbatim per s2's hand-off) and breaks at the column foot on `…ita ut possimus dicere illud Prophetae:` — the Psalm quotation it introduces stands at the head of p.205's **left** column. It runs through that column and closes at the top of p.205's **right** at `…contuitus et anagogias.`, with `§ 4. De profunditate sacrae Scripturae.` following immediately. Three column-runs. **This is the shortest chunk of the prologue and the only one whose page-break falls between a verb of saying and the quotation it governs** — the receiving column must be read before the boundary can be set, since the raw gives no signal that a quotation follows.

**Apparatus (6 entries).** p.204 nn. 8–9 inherited from s2; p.205 nn. 1–4 read off the **left** footer band. p.205's left footer carries nn. 1–5; **n. 5 is § 4's** (anchored on *aeterna felicitas Beatorum*, in p.205's right column) and forwards to `bon-brev-prol-s4`, together with everything in p.205's right footer.

**Runover check — negative.** p.204's right footer ends at n. 9 with a complete sentence and p.205's left footer opens with a numbered `¹`. p.205's left footer's own last entry (n. 5) does continue past the band's edge, but it belongs to s4, which will reassemble it.

**Hand-off forwarded.** **p.205 n. 5 belongs to `bon-brev-prol-s4`** (§ 4, *De profunditate sacrae Scripturae*, opening in p.205's right column), anchored on *scilicet aeterna felicitas Beatorum*. It begins: "Cfr. Origin., in Gen. Homil. 17. n. 9. et in Lev. Homil. 5. n. 5; Hieron., V. Comment. in Ezech. 16, 30. seq. et II. Comment. in Amos, c. 4, 4. seq.; Hugo a S. Vict., de Scripturis et scriptor. sacris, c. 3. seqq. et V. Erudit. didascal. c. 2. seqq.; Alex. Hal. S. p. I. q. 1. m. 4. a. 3. seqq. — Propter oppositionem ad sensum *litteralem* (historicum), i. e. qui per voces significatur, distinguitur sensus *spiritualis* (mysticus), i. e. qui per res significatur; et hic triplex est: allegoricus," **and continues beyond the left footer band — s4 must read the rest and render it joined.** s4 also inherits body text: § 4 opens `Habet postremo ipsa Scriptura profunditatem, quae consistit in multiplicitate mysticarum intelligentiarum. Nam praeter litteralem sensum habet in diversis locis exponi tripliciter…` in p.205's right column.

**Marginalia** (trimmed from body, body order): p.204 R — "Descriptio triplicis hierarchiae." p.205 L — "Explicatur." · "De obiecto philosophiae et theologiae." · "Scala, quam facit theologia." · "Christus hierarcha in triplici hierarchia." · "Pulcritudo triplicis hierarchiae et Scripturae."

**Readings settled off the bands.** The two Psalm quotations (138:6 and 132:2) are set in italic in the print and are rendered so; both are Vulgate numbering. `assumtae` — Quaracchi's spelling, consistent with *assumtum* in c5 and *consumta* in s2. `pulcritudo` / `pulcra` as printed. `illum unum hierarcham` retained against O's *illum verum*, per n. 2. n. 3's `d. 13. a. 2. q. 1-3.` — the raw's `d. _13.` carries a stray mark; the band reads 13 cleanly. n. 4's `enarrat. 3. n. 25` confirmed on the band. No `[?]` flags.