Bonaventure

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.

PROOEMIUM

SANCTI BONAVENTURAE

IN LIBRUM PRIMUM SENTENTIARUM.

Profunda fluviorum scrutatus est, et abscondita produxit in lucem. Iob, XXVIII, 11.

Verbum istud, quod¹ sumtum est ex Iob vigesimo octavo, diligentius consideratum nobis aperuit viam ad praecognoscendum quadruplex genus causae in libro Sententiarum, scilicet materialis, formalis, efficientis et finalis. Causa namque materialis innuitur in nomine fluviorum, causa formalis in perscrutatione profundorum, causa finalis in revelatione absconditorum, causa vero efficiens intelligitur in supposito duorum verborum, scilicet scrutatus est et produxit in lucem.

Innuitur² causa materialis nomine fluviorum pluraliter, non singulariter, ut non solum tangatur libri totius materia vel subiectum in generali, sed etiam particularium librorum in speciali. Propter quod notandum, quod iuxta quadruplicem proprietatem fluvii materialis quadruplex est fluvius spiritualis, de quo secundum quadruplicem differentiam sunt quatuor libri Sententiarum. Considero³ namque fluvium materialem quoad durationem, et invenio perennitatem. Nam sicut dicit Isidorus⁴: «Fluvius est perennis fluxus». Considero quantum ad extensionem, et invenio spatiositatem. In hoc enim distinguitur fluvius a rivulo. Considero quantum ad motum, et invenio circulationem. Sicut enim dicitur Ecclesiastis primo⁵: Ad locum, unde exeunt flumina, revertuntur etc. Considero⁶ effectum, et invenio emundationem. Nam fluvius propter aquarum abundantiam mundat terras, per quas currit, ita quod non inquinatur⁷. Et quoniam omnes transferentes secundum aliquam similitudinem transferunt⁸, ex hac quadruplici conditione sumta metaphora, quadruplex in spiritualibus fluvius invenitur, sicut colligere possumus ex Scripturis.

Primo, propter perennitatem dicitur fluvius personarum emanatio, quoniam illa emanatio sola est sine principio, sine fine⁹. De hoc fluvio Daniel septimo¹⁰: Antiquus dierum sedit, et fluvius igneus rapidusque egrediebatur a facie eius. Antiquus iste dierum est Pater aeternus, cuius antiquitas est aeternitas. Iste antiquus sedit, quia non solum in eo est aeternitas, sed etiam immutabilitas¹¹. A facie illius antiqui egrediebatur fluvius igneus rapidusque, id est, de sublimitate divinitatis eius procedebat plenitudo amoris et plenitudo virtutis: plenitudo virtutis in Filio¹², ideo fluvius erat rapidus; plenitudo amoris in Spiritu sancto, et ideo fluvius erat igneus.

Secundo, propter spatiositatem dicitur fluvius rerum mundanarum productio, ob quam causam non tantum fluvius, sed mare a Propheta dicitur in Psalmo¹ iste mundus: Hoc mare magnum et spatiosum etc. De hoc fluvio Ezechielis vigesimo nono²: Ecce ego ad te Pharao, rex Aegypti, draco magne, qui cubas in medio fluminum et dicis: Meus est fluvius, et ego feci memetipsum. Et ponam frenum in maxillis tuis etc. Draco iste magnus, quem Dominus alloquitur et cui comminatur in figura et persona Pharaonis, diabolus est, qui est rex Aegypti³, quoniam regnat in eis, quos excaecavit tenebris erroris, ut puta sunt haeretici, ad quos⁴ etiam dicit: Meus est fluvius, et ego feci memetipsum, quasi ipse fecerit mundum istum et ipse non habeat aliud principium. Hunc errorem ipse dixit et suggessit⁵ impiis Manichaeis, qui totam machinam visibilium a Deo malo esse conditam contendunt. Huius draconis maxillas Dominus infrenabit⁶, quando ablata sibi potestate suggerendi falsa, ostendet, se esse huius fluvii conditorem; unde in eadem auctoritate sequitur: Scient omnes habitatores Aegypti, quoniam ego Dominus.

Tertio, propter circulationem dicitur fluvius Filii Dei incarnatio, quoniam, sicut in circulo ultimum coniungitur principio, sic in incarnatione supremum coniungitur imo, ut Deus limo⁷, et primum postremo, ut Filius Dei aeternus homini condito die sexto. De hoc fluvio Ecclesiastici vigesimo quarto⁸: Ego quasi fluvius Dorix, et sicut aquaeductus exivi de paradiso. Dorix interpretatur generationis medicamentum, et est ibi figurativus sermo, ut conversim intelligatur, id est, generatio medicamenti. Incarnatio enim Filii Dei nihil aliud fuit quam generatio medicamenti: Vere enim languores nostros ipse tulit et infirmitates nostras ipse portavit⁹. Recte igitur Filii incarnatio fluvius Dorix dicitur. Et ipse Christus¹⁰ de se vere dicit: Ego quasi fluvius Dorix, id est, medicinalis fluvius, et sicut aquaeductus exivi de paradiso. Natura aquae haec¹¹ est, quod tantum ascendit, quantum descendit. Talis fuit exitus incarnationis, secundum quod dicitur in Psalmo¹²: A summo coelo egressio eius, et occursus eius usque ad summum eius. Et Ioannis decimo sexto¹³: Exivi a Patre et veni in mundum: iterum relinquo mundum et vado ad Patrem, et ita fecit circulum. De hoc etiam fluvio quantum ad egressum eius ex matre potest exponi illud, quod dicitur Esther decimo¹⁴ in somnio Mardochaei: Parvulus rivulus crevit in fluvium, et in lucem solemque conversus est. Quis, obsecro, est parvulus rivulus iste nisi humillima virgo? Haec crevit in fluvium, cum generavit Christum, qui non solum fluvius per¹⁵ abundantiam gratiae, sed etiam lux sapientiae et sol iustitiae dicitur, secundum quod Ioannes capitulo primo¹⁶ de ipso dicit: Erat lux vera etc.

Quarto, propter emundationem dicitur fluvius Sacramentorum dispensatio, quae sine sui pollutione mundat nos a coinquinationibus peccatorum. De hoc fluvio Apocalypsis vigesimo secundo¹⁷: Ostendit mihi fluvium aquae vivae splendidum tamquam crystallum, procedentem de sede Dei et Agni. Sacramentorum dispensatio dicitur fluvius splendidus tamquam crystallus propter claritatem et nitorem, quem relinquit in animabus, quae in hoc flumine depurantur. Dicitur etiam fluvius aquae vivae propter efficaciam gratiae, quae vivificat animam. Hic etiam procedit de sede Dei et Agni. Nam sacramentalis gratia procedit a Deo tamquam ab auctore¹⁸ et efficiente, a Christo tamquam a mediatore et a promerente. Propter quod dicuntur omnia Sacramenta efficaciam habere a passione Christi; unde testatur Augustinus¹⁹: «De latere Christi dormientis

fluxerunt Sacramenta, dum inde fluxit sanguis et aqua».

De omnibus istis fluviis simul et per ordinem habetur Genesis secundo¹, ubi dicitur, quod fluvius egrediebatur de loco voluptatis, qui inde dividitur in quatuor capita: nomen primi Phison, nomen secundi Gehon, nomen tertii Tigris et nomen quarti Euphrates. Fluvius iste egrediens de Paradiso est totius libri huius materia. Quatuor fluvii ex isto procedentes sunt speciales materiae quatuor librorum, sicut facile potest aptare, qui praedictorum nominum interpretationes vult diligenter exponere². Phison enim interpretatur oris mutatio, et in hoc significatur personarum emanatio. Sicut enim ex ore materiali procedit verbum et spiritus, ita ex ore Patris Filius et Spiritus sanctus, Ecclesiastici vigesimo quarto³: Ego ex ore Altissimi prodii, primogenita ante omnem creaturam. Hoc dicit ipse Filius, qui est Verbum et Sapientia Patris. Et in Psalmo⁴: Verbo Domini caeli firmati sunt: et spiritu oris eius etc. Gehon interpretatur arena, et in hoc significatur rerum mundanarum productio. Sicut enim universitas creaturarum comparatur mari propter spatiositatem, ita arenae propter numerositatem, Ecclesiastici primo⁵: Arenam maris et pluviae guttas quis dinumeravit? Tigris interpretatur sagitta, et in hoc significatur Filii Dei incarnatio. Sicut enim in sagitta ferrum coniunctum est ligno, sic in Christo fortitudo divinitatis coniuncta est mollitiei humanitatis. Et sicut sagitta ex arcu et ligno volat ad percutiendum adversarios, sic Christus de cruce saliens confregit adversarium. Haec est illa sagitta, de qua dicitur quarti Regum decimo tertio⁶: Sagitta salutis Domini, et sagitta salutis contra Syriam. Euphrates interpretatur frugifer, in quo significatur Sacramentorum dispensatio, quae non tantum animam purgant a culpa, sed etiam fecundant in gratia. Quod significatum est Apocalypsis ultimo,⁷ ubi dicitur, quod iuxta fluvium crystallinum erat lignum afferens fructum, cuius folia erant in medicinam.

Cum igitur quatuor sint fluvii, quatuor sunt fluviorum profunda praedictis fluviis correspondentia.

Profundum aeternae emanationis est sublimitas esse divini, de quo potest intelligi illud Ecclesiastici septimo⁸: Alta profunditas, quis inveniet eam? Vere profunditas alta et altitudo profunda, ita ut exclamet Apostolus ad Romanos undecimo⁹ et dicat: O altitudo divitiarum sapientiae et scientiae Dei, quam incomprehensibilia sunt iudicia eius, et investigabiles viae eius! Vere iudicia incomprehensibilia, quia profunda. Iudicia enim Dei abyssus multa¹⁰, et Ecclesiastici primo¹¹: Profundum abyssi quis dimensus est? Haec profunditas innuitur Iob undecimo¹²: Forsitan vestigia Dei comprehendes et usque ad perfectum Omnipotentem reperies? Excelsior coelo est, et quid facies? profundior inferno, et unde cognosces? quasi dicat: ex te non potes; ideo consulit Apostolus ad Ephesios tertio¹³: In caritate radicati et fundati, ut possitis comprehendere etc.

Et hoc profundum perscrutatur Magister in primo libro. Sublimitas enim divini esse consistit in duobus, scilicet in nobilissimis emanationibus, quae sunt generatio et processio, et¹⁴ in nobilissimis conditionibus, quae sunt summa sapientia, omnipotentia et perfecta voluntas, de quibus est primus liber. Nam in prima parte agit de sacratissima Unitate et Trinitate, in secunda vero¹⁵ speciali tractatu agit de supradicta eius triplici conditione sive proprietate.

Profundum creationis est vanitas esse creati. Creatura enim quanto magis evanescit, tanto magis in profundum tendit, sive evanescat per culpam sive per poenam. Propter hoc dicitur per Prophetam in persona hominis, qui evanuit per culpam, in Psalmo¹⁶: Infixus sum in limo profundi, et non est substantia. Et rursus orans Propheta, ne evanescat per poenam: Non me demergat, inquit, tempestas aquae, neque absorbeat me profundum etc.

Hoc profundum scrutatur Magister in secundo

libro. Nam vanitas esse creati in duobus consistit, videlicet in mutatione de non esse in esse et rursum in reversione in non esse. Et quamvis nulla creatura omnino cedat in non ens per naturam, tamen, sicut dicit Augustinus¹, peccator tendit ad non esse per culpam. Et de his duobus est totus secundus. Nam in prima parte agit de rerum egressu, in secunda vero parte² agit de lapsu, ut de tentatione diaboli, de peccato originali et actuali, usque in finem.

Profundum incarnationis est meritum humanitatis³ Christi, quod tantum fuit, ut vere possit dici profundum, quasi non habens terminum nec fundum. De quo potest intelligi illud Ionae secundo⁴: Proiecisti me in profundum in corde maris, et flumen circumdedit me. Hoc potest dici de Christo, qui tantum humiliatus est, ut vere possit dici proiectus et abiectus, Isaiae quinquagesimo tertio⁵: Et vidimus eum, et non erat ei aspectus, et desideravimus eum: despectum et novissimum virorum etc. Vere igitur dicit se proiectum, sed ubi? in profundum maris et fluminis. Nam passio Christi comparatur mari propter poenalitatis amaritudinem, sed et⁶ flumini propter caritatis dulcedinem. Dulcissimum enim cor Iesu Christi tanta circa⁷ nos afficiebatur teneritudine amoris, ut non videretur ei grave pro nobis sustinere extremum et acerbissimum genus mortis.

Et hoc profundum perscrutatur Magister in tertio. Nam meritum Christi in duobus consistit, scilicet in passione, per quam nos redemit, et in actione, per quam nos informavit, quae consistit in operibus virtutum, donorum et praeceptorum, de quibus duobus est tertius liber. Nam in prima parte agitur de incarnatione et passione, in qua consistit nostra redemptio, in secunda⁸ de virtutibus, donis et praeceptis, in quibus consistit nostra informatio.

Profundum sacramentalis dispensationis est efficacia perfecti medicamenti. Tanta enim est efficacia medicinae sacramentalis, quod humanam mentem excedit, ut vere profundum possit dici. De hoc Isaiae quinquagesimo primo⁹: Posuisti profundum maris viam tuam, ut transirent liberati. Profundum istud, in quo Aegyptii demerguntur et filii Israel¹⁰ liberati transeunt et salvantur, est efficacia Sacramentorum, in quibus destruuntur opera tenebrarum et conferuntur arma lucis et dona gratiarum, per quae homo transfertur de potestate tenebrarum in regnum filii caritatis Dei. Haec efficacia Sacramentorum est profundum maris et fluminis: maris¹¹, in quantum primo liberat a culpa et introducit in amaritudinem poenitentiae; fluminis, in quantum liberat a miseria et introducit in dulcedinem gloriae¹². Quod optime praesignatum fuit in filiis Israel, quibus exeuntibus ex Aegypto siccatum est mare, et transierunt per siccum in medio eius, sicut dicitur Exodi decimo quinto¹³; et introeuntibus in terram promissionis siccatus est fluvius, et transierunt per medium eius, sicut dicitur Iosue quarto¹⁴.

Hoc profundum perscrutatur Magister in quarto libro. Nam efficacia perfecti medicamenti in duobus consistit, scilicet in sanatione a varietate infirmitatum deprimentium et in liberatione ab universitate miseriarum aggravantium; et de his duobus est totus quartus liber. Nam in prima parte agit de multiplici sanatione, quam efficiunt septem Sacramenta. In secunda¹⁵ agit de perfecta sanitate, ad quam perducunt, sicut de gloria resurgentium, qui veraciter et fideliter Sacramenta Ecclesiae perceperunt; et per oppositum de poena malorum, qui Sacramenta Ecclesiae contempserunt.

Ex perscrutatione autem quatuor profundorum in quatuor libris elicitur finis, scilicet revelatio quatuor absconditorum.

Primum est magnitudo divinae substantiae, de qua Isaiae quadragesimo quinto¹: Vere tu es Deus absconditus, Deus Israel Salvator. Vere magnitudo divinae substantiae est abscondita secundum illud Iob vigesimo sexto²: Cum vix parvulam stillam sermonis eius audierimus, magnitudinem tonitrui eius quis poterit intueri? Certe nullus potest intueri, nisi ille, cum quo sapientia Dei inhabitat. Propter hoc petebat ille sapientiae amator, nono Sapientiae³: Mitte illam de caelis sanctis tuis et a sede magnitudinis tuae.

Hoc absconditum Magister, repletus sapientia de supernis, per primi libri perscrutationem produxit in lucem. Nam visis et intellectis nobilissimis emanationibus et nobilissimis proprietatibus, innotescit nobis, secundum quod possibile est viatoribus, divinae substantiae magnitudo.

Secundum absconditum est ordo divinae sapientiae, de quo Iob vigesimo octavo⁴: Ubi invenitur sapientia? et quis est locus intelligentiae? abscondita est ab oculis omnium viventium. Vere abscondita, quia, sicut dicitur ibidem⁵, sapientia trahitur de occultis; ita, ut cognoscatur, indiget perscrutatione profunditatis non in se, sed in operibus, in quibus ipsa relucet. Unde dicitur Ecclesiastici primo⁶, quod unus est altissimus Creator, qui effudit illam super omnia opera sua.

Hoc igitur absconditum manifestat Magister in perscrutatione secundi. Nam viso ordine bonorum et malorum, patet nobis, quomodo ab aeterno sapientia Dei ordinata est et ex antiquis, antequam terra fieret⁷.

Tertium absconditum est fortitudo divinae potentiae, de qua Habacuc tertio⁸: Cornua in manibus eius: ibi abscondita est fortitudo eius; loquitur de Christo pendente in cruce, ubi latuit fortitudo virtutis sub pallio infirmitatis. Et hoc est sacramentum absconditum a saeculis, de quo ad Ephesios tertio⁹: Mihi omnium Sanctorum minimo data est gratia haec in gentibus evangelizare investigabiles divitias Christi et illuminare omnes, quae sit dispensatio sacramenti absconditi a saeculis in Deo. Hoc est sacramentum absconditum, sacrum secretum, quod¹⁰ Deus fortis, ut hostem vinceret, indutus est armis nostrae infirmitatis; quod est inauditum a saeculis.

In perscrutatione tamen¹¹ tertii libri, ubi ostenditur, quod Christus in sua infirmitate vicit contrariam potestatem, manifestatur fortitudo divinae potentiae. Si enim vicit per infirmitatem, quid fecisset, si pugnasset per virtutem? Et si infirmum Dei fortius est hominibus, brachium Dei quis poterit infirmare¹²? Vere patet, quod inenarrabilis fortitudo eius, cuius tam fortis infirmitas.

Quartum absconditum est dulcedo divinae misericordiae, de quo in Psalmo¹³: Quam magna multitudo dulcedinis tuae, Domine, quam abscondisti timentibus te. Vere abscondita et reservata timentibus dulcedo misericordiae, quia, sicut dicitur in Psalmo¹⁴: Misericordia Domini ab aeterno et usque in aeternum super timentes eum, et in eis, qui sperant super misericordia eius.

Haec dulcedo manifestatur in perscrutatione quarti libri. Nam viso, qualiter Deus dimittit peccata in praesenti, et qualia¹⁵ nostris vulneribus adhibet medicamina, et qualia in futuro dabit praemia, nobis dulcedo divinae misericordiae aperitur.

Horum igitur absconditorum propalatio est finis libri generalis, ad quem perduci et perducere volens Magister sententiarum perscrutatus est profunda fluviorum praevia gratia Spiritus sancti. Ille enim est praecipuus perscrutator secretorum et profundorum, secundum quod dicitur primae ad Corinthios secundo¹⁶: Spiritus omnia perscrutatur, etiam profunda Dei. Huius spiritus caritate agitatus et luce et claritate illustratus, composuit Magister hoc opus et scrutatus est profunda fluviorum; hoc etiam spiritu adiuvante, factus est revelator absconditorum. Ipse enim est, de quo scribitur Danielis secundo¹⁷: Ipse revelat profunda et abscondita: et novit in

tenebris constituta. Et haec fuit intentio et finis Magistri, secundum quod ipse dicit in Prologo: «Lucernam, inquit, veritatis in candelabro exaltare volentes, in sudore ac labore multo hoc volumen, Deo praestante, compegimus ex testimoniis veritatis in aeternum fundatis». Et paulo ante dixerat, quod propositum suum est «theologicarum inquisitionum abdita pandere».

Patet igitur in verbo proposito praesentis libri causa materialis, formalis, efficiens et finalis.

QUAESTIONES PROOEMII.

Ad intelligentiam eorum quae primo tacta sunt¹, quatuor possunt quaeri iuxta quatuor praedicta.

Primo², quae sit huius libri materia vel subiectum.

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PROEMIUM

OF SAINT BONAVENTURE

TO THE FIRST BOOK OF THE SENTENCES.

He hath searched the deep places of the rivers, and hath brought hidden things forth to light. Job, XXVIII, 11.

This word, which¹ is taken from Job, chapter twenty-eight, considered more carefully, has opened for us the way to knowing beforehand the fourfold kind of cause in the book of the Sentences, namely the material, the formal, the efficient and the final. For the material cause is intimated in the name of the rivers, the formal cause in the searching of the deep places, the final cause in the revealing of the hidden things, while the efficient cause is understood in the subject of the two verbs, namely hath searched and hath brought forth to light.

The material cause is intimated² by the name of the rivers in the plural, not in the singular, so that not only the matter or subject of the whole book in general should be touched upon, but also that of the particular books in special. On account of which it is to be noted that, according to the fourfold property of the material river, there is a fourfold spiritual river, according to whose fourfold difference there are four books of the Sentences. For I consider³ the material river as to its duration, and I find perpetuity. For as Isidore says⁴: «A river is a perennial flowing». I consider it as to its extension, and I find spaciousness. For in this a river is distinguished from a brook. I consider it as to its motion, and I find circulation. For as is said in Ecclesiastes, chapter one⁵: Unto the place from whence the rivers come out, they return etc. I consider⁶ its effect, and I find cleansing. For a river, on account of the abundance of its waters, cleanses the lands through which it runs, in such wise that it is not itself defiled⁷. And since all who transfer a word do so according to some likeness⁸, the metaphor being taken from this fourfold condition, a fourfold river is found in spiritual things, as we can gather from the Scriptures.

First, on account of perpetuity, the emanation of the persons is called a river, since that emanation alone is without beginning and without end⁹. Of this river Daniel, chapter seven¹⁰: The Ancient of days sat, and a swift stream of fire issued forth from before him. This Ancient of days is the eternal Father, whose antiquity is eternity. This Ancient sat, because there is in him not only eternity but also immutability¹¹. From before that Ancient there issued forth a swift stream of fire, that is, from the sublimity of his godhead there proceeded the fullness of love and the fullness of power: the fullness of power in the Son¹², and therefore the stream was swift; the fullness of love in the Holy Spirit, and therefore the stream was of fire.

Secondly, on account of spaciousness, the production of the things of the world is called a river; for which cause this world is called by the Prophet in the Psalm¹ not only a river but a sea: This great sea and spacious etc. Of this river Ezechiel, chapter twenty-nine²: Behold, I come against thee, Pharao, king of Egypt, thou great dragon that liest in the midst of thy rivers and sayest: The river is mine, and I made myself. And I will put a bridle in thy jaws etc. This great dragon, whom the Lord addresses and threatens under the figure and person of Pharao, is the devil, who is the king of Egypt³, since he reigns in those whom he has blinded with the darkness of error, such as are the heretics, to whom⁴ he also says: The river is mine, and I made myself, as though he himself had made this world and had no other beginning. This error he spoke and suggested⁵ to the impious Manichees, who contend that the whole fabric of visible things was made by an evil god. The jaws of this dragon the Lord will bridle⁶, when, the power of suggesting falsehoods being taken from him, he will show that he himself is the maker of this river; whence in the same authority there follows: And all the inhabitants of Egypt shall know that I am the Lord.

Thirdly, on account of circulation, the incarnation of the Son of God is called a river, since, just as in a circle the last is joined to the first, so in the incarnation the highest is joined to the lowest, as God to the clay⁷, and the first to the last, as the eternal Son of God to man made on the sixth day. Of this river Ecclesiasticus, chapter twenty-four⁸: I, like the river Dorix, and as an aqueduct, came out of paradise. Dorix is interpreted "the medicine of generation," and there is here a figurative manner of speech, so that it be understood by inversion, that is, "the generation of the medicine." For the incarnation of the Son of God was nothing else than the generation of a medicine: For surely he hath borne our infirmities, and carried our sorrows⁹. Rightly therefore is the incarnation of the Son called the river Dorix. And Christ himself¹⁰ truly says of himself: I, like the river Dorix, that is, a medicinal river, and as an aqueduct came out of paradise. The nature of water is this¹¹, that it rises as high as it has descended. Such was the going forth of the incarnation, according to what is said in the Psalm¹²: His going out is from the height of heaven, and his circuit even to the height thereof. And John, chapter sixteen¹³: I came forth from the Father and came into the world: again I leave the world and I go to the Father, and thus he made a circle. Of this river also, as regards his going forth from his mother, may be expounded that which is said in Esther, chapter ten¹⁴, in the dream of Mardochai: A little fountain grew into a river, and was turned into a light and into the sun. Who, I ask, is this little fountain but the most humble Virgin? She grew into a river when she brought forth Christ, who is called not only a river by¹⁵ the abundance of grace, but also the light of wisdom and the sun of justice, according to what John in the first chapter¹⁶ says of him: He was the true light etc.

Fourthly, on account of cleansing, the dispensation of the Sacraments is called a river, which without any defilement of itself cleanses us from the pollutions of sins. Of this river the Apocalypse, chapter twenty-two¹⁷: He showed me a river of water of life, clear as crystal, proceeding from the throne of God and of the Lamb. The dispensation of the Sacraments is called a river clear as crystal on account of the brightness and the sheen which it leaves in the souls that are cleansed in this stream. It is called also a river of water of life on account of the efficacy of grace, which quickens the soul. This also proceeds from the throne of God and of the Lamb. For sacramental grace proceeds from God as from its author¹⁸ and efficient cause, from Christ as from its mediator and from him who merited it. On account of which all the Sacraments are said to have their efficacy from the passion of Christ; whence Augustine testifies¹⁹: «From the side of the sleeping Christ

the Sacraments flowed forth, when from thence there flowed blood and water».

Of all these rivers together and in order we have it in Genesis, chapter two¹, where it is said that a river went out of the place of pleasure, which from thence is divided into four heads: the name of the first is Phison, the name of the second Gehon, the name of the third Tigris and the name of the fourth Euphrates. This river going out of Paradise is the matter of this whole book. The four rivers proceeding from it are the special matters of the four books, as he can easily fit them who is willing to set forth diligently the interpretations of the aforesaid names². For Phison is interpreted "the changing of the mouth," and in this is signified the emanation of the persons. For as from a material mouth there proceed word and breath, so from the mouth of the Father the Son and the Holy Spirit, Ecclesiasticus, chapter twenty-four³: I came out of the mouth of the Most High, the firstborn before all creatures. This the Son himself says, who is the Word and the Wisdom of the Father. And in the Psalm⁴: By the word of the Lord the heavens were established: and by the spirit of his mouth etc. Gehon is interpreted "sand," and in this is signified the production of the things of the world. For as the whole array of creatures is compared to the sea on account of its spaciousness, so to sand on account of its multitude, Ecclesiasticus, chapter one⁵: Who hath numbered the sand of the sea and the drops of rain? Tigris is interpreted "arrow," and in this is signified the incarnation of the Son of God. For as in an arrow the iron is joined to the wood, so in Christ the strength of the godhead is joined to the softness of humanity. And as an arrow flies from the bow and the wood to strike down adversaries, so Christ, leaping from the cross, broke the adversary. This is that arrow of which it is said in the fourth book of Kings, chapter thirteen⁶: The arrow of the salvation of the Lord, and the arrow of salvation against Syria. Euphrates is interpreted "fruitful," in which is signified the dispensation of the Sacraments, which not only cleanse the soul from guilt but also make it fruitful in grace. Which was signified in the last chapter of the Apocalypse,⁷ where it is said that beside the crystal river was the tree bearing fruit, whose leaves were for medicine.

Since therefore there are four rivers, there are four deep places of the rivers corresponding to the aforesaid rivers.

The deep place of the eternal emanation is the sublimity of the divine being, of which may be understood that saying of Ecclesiasticus, chapter seven⁸: It is a great depth, who shall find it out? Truly a lofty depth and a deep loftiness, so that the Apostle cries out to the Romans, chapter eleven⁹, and says: O the depth of the riches of the wisdom and of the knowledge of God, how incomprehensible are his judgments, and how unsearchable his ways! Truly his judgments are incomprehensible, because deep. For the judgments of God are a great deep¹⁰, and Ecclesiasticus, chapter one¹¹: Who hath measured the depth of the abyss? This depth is intimated in Job, chapter eleven¹²: Peradventure thou wilt comprehend the steps of God, and wilt find out the Almighty perfectly? He is higher than heaven, and what wilt thou do? he is deeper than hell, and how wilt thou know? as if he should say: of thyself thou canst not; and therefore the Apostle counsels to the Ephesians, chapter three¹³: Being rooted and founded in charity, that you may be able to comprehend etc.

And this deep place the Master searches in the first book. For the sublimity of the divine being consists in two things, namely in the most noble emanations, which are generation and procession, and¹⁴ in the most noble conditions, which are supreme wisdom, omnipotence and perfect will, of which the first book treats. For in the first part he treats of the most holy Unity and Trinity, while in the second¹⁵ he treats by a special tract of the aforesaid threefold condition or property of the same.

The deep place of creation is the vanity of the being of the creature. For the more a creature fades away, the more it tends into the deep, whether it fade away through guilt or through punishment. On account of this it is said through the Prophet in the person of man, who faded away through guilt, in the Psalm¹⁶: I stick fast in the mire of the deep, and there is no sure standing. And again the Prophet praying, lest he fade away through punishment: Let not, he says, the tempest of water drown me, nor the deep swallow me up etc.

This deep place the Master searches in the second

book. For the vanity of the being of the creature consists in two things, namely in the change from not-being into being and again in the returning into not-being. And although no creature altogether passes into non-being by nature, nevertheless, as Augustine says¹, the sinner tends towards not-being through guilt. And of these two the whole second book treats. For in the first part he treats of the going forth of things, in the second part² he treats of the fall, as of the temptation of the devil, of original and actual sin, even to the end.

The deep place of the incarnation is the merit of the humanity³ of Christ, which was so great that it may truly be called a deep, as having neither term nor bottom. Of which may be understood that saying of Jonas, chapter two⁴: Thou hast cast me forth into the deep, in the heart of the sea, and a flood hath compassed me. This can be said of Christ, who was so far humbled that he may truly be called cast forth and abject, Isaias, chapter fifty-three⁵: And we have seen him, and there was no sightliness in him, and we desired him: despised and the most abject of men etc. Truly therefore he says that he was cast forth, but whither? into the deep of the sea and of the flood. For the passion of Christ is compared to the sea on account of the bitterness of its penalty, but also⁶ to the flood on account of the sweetness of its charity. For the most sweet heart of Jesus Christ was so affected towards⁷ us with the tenderness of love that it did not seem to him grievous to bear for us the uttermost and most bitter kind of death.

And this deep place the Master searches in the third book. For the merit of Christ consists in two things, namely in his passion, by which he redeemed us, and in his action, by which he formed us, which consists in the works of the virtues, of the gifts and of the precepts, and of these two the third book treats. For in the first part there is treated the incarnation and the passion, in which our redemption consists, in the second⁸ the virtues, gifts and precepts, in which our formation consists.

The deep place of the sacramental dispensation is the efficacy of the perfect medicine. For so great is the efficacy of the sacramental medicine that it surpasses the human mind, so that it may truly be called a deep. Of this Isaias, chapter fifty-one⁹: Thou hast made the depth of the sea a way, that the delivered might pass over. That deep, in which the Egyptians are drowned and the children of Israel¹⁰ pass over delivered and are saved, is the efficacy of the Sacraments, in which the works of darkness are destroyed and the arms of light and the gifts of graces are conferred, by which man is translated from the power of darkness into the kingdom of the Son of God's love. This efficacy of the Sacraments is the deep of the sea and of the flood: of the sea¹¹, inasmuch as it first delivers from guilt and leads into the bitterness of penance; of the flood, inasmuch as it delivers from misery and leads into the sweetness of glory¹². Which was excellently prefigured in the children of Israel, for whom, as they went out of Egypt, the sea was dried up, and they passed over by dry land in the midst thereof, as is said in Exodus, chapter fifteen¹³; and, as they entered into the land of promise, the river was dried up, and they passed over through the midst of it, as is said in Josue, chapter four¹⁴.

This deep place the Master searches in the fourth book. For the efficacy of the perfect medicine consists in two things, namely in healing from the variety of infirmities that press down, and in deliverance from the whole array of miseries that weigh down; and of these two the whole fourth book treats. For in the first part he treats of the manifold healing which the seven Sacraments effect. In the second¹⁵ he treats of the perfect health to which they lead, as of the glory of those who rise again, who have truly and faithfully received the Sacraments of the Church; and, on the opposite side, of the punishment of the wicked, who have despised the Sacraments of the Church.

From the searching of the four deep places in the four books there is drawn out the end, namely the revealing of the four hidden things.

The first is the greatness of the divine substance, of which Isaias, chapter forty-five¹: Verily thou art a hidden God, the God of Israel, the Saviour. Truly the greatness of the divine substance is hidden, according to that saying of Job, chapter twenty-six²: When we have heard scarce a little drop of his word, who shall be able to behold the greatness of his thunder? Certainly no one can behold it, save he with whom the wisdom of God dwells. On account of this that lover of wisdom asked, in the ninth chapter of Wisdom³: Send her out of thy holy heaven and from the throne of thy greatness.

This hidden thing the Master, filled with wisdom from on high, brought forth to light through the searching of the first book. For, the most noble emanations and the most noble properties having been seen and understood, the greatness of the divine substance becomes known to us, according as is possible for wayfarers.

The second hidden thing is the order of the divine wisdom, of which Job, chapter twenty-eight⁴: Where is wisdom to be found? and where is the place of understanding? It is hid from the eyes of all living. Truly hidden, because, as is said in the same place⁵, wisdom is drawn out of secret places; and so, that it may be known, it needs the searching of its depth, not in itself, but in its works, in which it shines forth. Whence it is said in Ecclesiasticus, chapter one⁶, that there is one most high Creator, who poured her out upon all his works.

This hidden thing therefore the Master manifests in the searching of the second book. For, the order of good things and of evil having been seen, it becomes plain to us how from eternity the wisdom of God was ordained, and of old, before the earth was made⁷.

The third hidden thing is the strength of the divine power, of which Habacuc, chapter three⁸: Horns are in his hands: there is his strength hidden; he speaks of Christ hanging upon the cross, where the strength of his power lay hid under the cloak of infirmity. And this is the mystery hidden from the ages, of which to the Ephesians, chapter three⁹: To me, the least of all the saints, is given this grace, to preach among the Gentiles the unsearchable riches of Christ, and to enlighten all men, what is the dispensation of the mystery which hath been hidden from eternity in God. This is the hidden mystery, the sacred secret, that¹⁰ the strong God, in order to conquer the enemy, put on the arms of our infirmity; which is a thing unheard of from the ages.

Yet in the searching of the third book¹¹, where it is shown that Christ in his infirmity overcame the contrary power, the strength of the divine power is made manifest. For if he conquered through infirmity, what would he have done had he fought through power? And if the weakness of God is stronger than men, who shall be able to weaken¹² the arm of God? Truly it is plain that unspeakable is the strength of him whose infirmity is so strong.

The fourth hidden thing is the sweetness of the divine mercy, of which in the Psalm¹³: O how great is the multitude of thy sweetness, O Lord, which thou hast hidden for them that fear thee. Truly hidden and reserved for them that fear him is the sweetness of mercy, since, as is said in the Psalm¹⁴: The mercy of the Lord is from eternity and unto eternity upon them that fear him, and upon them that hope in his mercy.

This sweetness is made manifest in the searching of the fourth book. For, having seen in what manner God forgives sins in the present, and what¹⁵ medicines he applies to our wounds, and what rewards he will give in the future, the sweetness of the divine mercy is opened to us.

The publishing abroad therefore of these hidden things is the end of the book in general, to which, willing both to be led and to lead, the Master of the Sentences searched the deep places of the rivers, the grace of the Holy Spirit going before. For he is the chief searcher of secrets and of deep things, according to what is said in the first epistle to the Corinthians, chapter two¹⁶: The Spirit searcheth all things, yea, the deep things of God. Moved by the charity of this Spirit and illumined by his light and brightness, the Master composed this work and searched the deep places of the rivers; and by the help of this same Spirit he was made a revealer of hidden things. For he it is of whom it is written in Daniel, chapter two¹⁷: He revealeth deep and hidden things: and knoweth what is

set in darkness. And this was the intention and the end of the Master, according to what he himself says in the Prologue: «Willing, he says, to lift up the lamp of truth upon a lampstand, in sweat and in much labour, God granting it, we have put together this volume out of the testimonies of truth founded in eternity». And a little before he had said that his purpose is «to lay open the hidden things of theological inquiries».

There is plain therefore in the word proposed the material, formal, efficient and final cause of the present book.

THE QUESTIONS OF THE PROEMIUM.

For the understanding of those things which were touched upon first¹, four questions can be raised according to the four things aforesaid.

First², what is the matter or subject of this book.

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