Verbum istud scribitur Ecclesiastici trigesimo octavo,¹ in quo diligentius considerato explicatur et commendatur materia quarti libri Sententiarum ad nostram eruditionem et exercitationem. Explicatur autem sub duplici tropo sive metaphora, scilicet pigmentorum suavitatis et unctionum sanitatis. Ex quibus datur nobis intelligi, quod medicamenta sacramentalia et sunt suavia et sunt salubria; et in hoc est tam medicamenti quam medici laus perfecta. Nihil enim ultra quaerit aegrotus in medicina, nisis ut habeat suavitatem in usu et efficaciam in effectu; et qui hoc tribuit medicinae medicus est perfectus, secundum illud poëticum:²

This word is written in the thirty-eighth (chapter of) of Ecclesiasticus,¹ in which having been more diligently considered there is explained and commended the matter of the Fourth Book of the Sentences for our erudition and exercitation. Moreover it is explained under a twofold trope or metaphor, that is of pigments of sweetness [suavitatis] and of unctions of health. From which there is given for us to be understood, that the sacramental medicaments are both sweet [suavia] and salubrious; and in this there belongs as much to the medicament as to the doctor perfect praise. For nothing more does the sick man seek in a medicine, except that it have sweetness in use and efficacy in effect; and the doctor who grants this to medicine is perfect, according to that poetic (verse):²

Omne tulit punctum qui miscuit utile dulci.

One removes every sting who mixes the useful into the sweet [dulci].

Sunt igitur medicamenta sacramentalia pigmenta odorifera et unguenta salutifera. Sed unguenta salutifera sunt respectu aegroti curandi, pigmenta odorifera respectu Dei placandi; et haec³ contra duo, quae facit culpa: Deum enim offendit et naturam laedit; et offendendo Deum hominem gratia exspoliat, et laedendo naturam vulnerat naturalia. Sacramenta igitur sunt medicamenta perfecta, quoniam Deum sua suavitate placant et placando faciunt propitium et impetrant gratiam; et vestiunt hominem expoliatum et hominem infirmum sua curant virtute, et sic reparant naturalia.

Therefore the sacramental medicaments are odor-bearing pigments and health-bearing ointments [unguenta salutifera]. But ointments are health-bearing in respect of curing the sick, pigments odor-bearing in respect of placating God; and these³ against the two, which fault causes: for it offends God and strikes [laedit] nature; and by offending God it plunders grace from men, and by striking nature it wounds the natural (powers). Therefore the Sacraments are perfect medicaments, since they placate God by their sweetness and by placating (Him) make (Him) propitious and impetrate grace; and they cloth the plundered man and care for the infirm man by their virtue, and in this manner repair (his) natural (powers).

Et sic homo descendens ab Ierusalem in Iericho exspoliatus et vulneratus reinduitur et curatur a Samaritano,⁴ scilicet Christo Domino, in cuius persona nunc dicitur: Unguentarius faciet pigmenta suavitatis, id est, instituet Sacramenta redolentia ad placandam maistatem divinam. Faciet, futurum dicit, loquens in tempore legis Moysaicae pro tempore legis gratiae. Etsi enim in illo fuisse dicantur pigmenta et sacrificia Deo redolentia, non tamen vi sua erant Deum placantia. Praecepit namque Dominus Moysi Exodi trigesimo,⁵ ut faceret thymiama compositum opere pigmentarii: Facies thymiama, inquit etc.; praeceperat Aaron, ut offeret: Pones altare contra velum; et post subdit: Et uret super illud Aaron incensum mane, suave fragrans, et ad versperum uret thymiama. Et in omni oblatione fere dicitur in Levitico:⁶ In odorem suavissimum Domino. — Sed odor ille non placabat Dominum propter vacuitatem oblatorum, sicut dicit Apostolus ad Hebraeos decimo:⁷ Umbram habens Lex futurorum bonorum etc. Non placabat etiam propter immunditiam offerentium, sicut Isaiae primo dicitur: Ne offeratis ultra sacrificium frustra; incensum abominatio est mihi, et ratio subiungitur post Manus enim vestrae sanguine plenae sunt. — Ad hoc ergo, quod aliquis faceret pigmenta redolentia, necesse erat, quod nulla in eo esset immunditia, et quod plenus esset veri odoris fragrantia; nullus talis poterat inveniri nec ab homine generari propter immunditiam generantis: et ideo necesse fuit, quod Dominus ipse virtute sua corpus ei aptaret, secundum illud Psalmi, quod assumit Apostolus ad Hebraeos decimo,⁸ loquens de Christo: Ingrediens mundum, dicit: Hostiam et oblationem noluisti, corpus autem aptasti mihi. Holocausta pro peccato non tibi placuerunt, tunc dixi: Ecce venio. Bene dicit aptasti, quia mundus Dominus, mundificans Virginem « ea puritate, qua maior sub Deo

And in this manner the man descending from Jerusalem into Jericho, having been plunderedand wounded, is reclothed and cared for by the Samaritan,⁴ that is by Christ the Lord, in the person of whom there is now said: The oinment-maker shall make pigments of sweetness, that is, He shall institute Sacraments redolent to placate the Divine Majesty. He shall make, he means the future, speaking in the time of the Mosaic Law on behalf of the time of the Law of Grace. For even if in that (time) pigments and sacrifices are said to have been redolent to God, by their own power, however, they were not placating God. For the Lord precepted Moses in the thirtieth (chapter) of Exodus,⁵ to cause incense-for-sacrifice [thymiama] to be blended together [compostum] by the work of the pigment-makers: You shall make incense-for-sacrifice, He says etc.; He had precepted Aaron, to offer (it, saying): Place the altar against the veil; and after this it adds [subdit]: And upon it Aaron burns incense [incensum] in the morning, sweetly fragrant, and at vespers he burns incense-for-sacrfice. And in nearly every oblation there is said in Leviticus:⁶ As an odor most sweet to the Lord. — But that odor did not use to placate the Lord on account of the emptiness of the offerings, just as the Apostle says in the tenth (chapter) to the Hebrews:⁷ The Law having a shadow of the good (things) to come etc.. It also did not use to placate (Him) on account of the uncleanliness of the ones offering, just as is said in the first (chapter) of Isaiah: Lest you offer more sacrifice as a deceit; (your) incense is an abomination to Me, and the reason is subjoined afterwards: For your hands are full of blood. — Therefore for this, that someone would make redolent pigments, it was necessary, that there would be no uncleanness in him, and that he be full of a fragrance of true odor; none such (as this) could be found nor generated by man on account of the uncleanness of one generating: and for that reason it was necessary, that the Lord Himself by His own virtue fit a body to Himself, according to that (verse) of the Psalm, which the Apostle takes up from the tenth (chapter) to the Hebrews,⁸ speaking of Christ: Stepping into the world, He says: Host and oblation Thou didst not want, but a body has Thou fitted for Me. Holocausts for sin did not placate Thee, then I said: Behold I come. Well does He say, Thou has fitted, because the clean Lord, making the Virgin clean « by that purity, greater than which under God / cannot be understood » . . .

nequit intelligi »,¹ aptavit corpus ei, ut esset vas munditiae contentivum omnis fragrantiae; quod praesentiens patriarcha Iacob dixit Genesis vigesimo septimo:² Ecce odor filii mei sicut ordor agri pleni, cui benedixit Dominus. Hic ergo erat perfectus pigmentarius, quia non aliunde mendicabat odorem, sed ipse in se Patri redolebat. Et ut odor iste, quo plenus erat, ad alios derivaretur, obtulit semetipsum Deo et Patri pro omnibus, secundum illud ad Ephesios quinto:³ Dilexit nos et tradidit semetipsum oblationem et hostiam Deo in odorem suavitatis. Tunc fractum est alabastrum, et domus repleta est ex odore unguenti; tunc de hac plenitudine accepimus omnes, dum non solum placatur Deus ex ipsa passione, immo etiam in memorialibus passionis; ut non tantum passio sit pigmentum suavitatis, immo etiam memoralia, utpote Sacramenta, secundum illud Ecclesiatici quadragesimo nono:⁴ Memoria Iosiae in compositione odoris facta opus pigmentarii; ut per Iosiam intelligamus Christum passum; Iosias enim interpretatur: ubi est incendium Domini, vel, in quo est sacrificium. — Memorialia vero sunt Sacramenta passionem praeteritam significantia. His memorialibus abundat et impleta est domus Ecclesiae militantis; et ideo impleta est ex odore unguenti, secundum quod dicit Spiritus sanctus in Canticorum quarto:⁵ Odor unguentorum tuorum super omnia aromata. — Unguentarius igitur faciet pigmenta suavitatis, scilicet Deum placantia.

cannot be understood.»¹, fitted a body to Him, so that He might be the vessel of cleanliness containing [contentivum] every fragrance; which the presentient patriarch Jacob spoke of in the twenty-seventh (chapter) of Genesis:² Behold! the odor of my son (is) as the odor of a full field, which the Lord has blessed. Therefore He was the perfect pigment-maker, because He did not beg an odor from elsewhere, but He in Himself was redolent to the Father. And so that that odor of His, with which He was full, would be diverted [derivaretur] toward others, He offered His very Self to (His) God and Father on behalf of all, according to that (which is said) in the fifth (chapter of the Letter) to the Ephesians:³ He has loved us and has handed His very self over as a oblation and host to God in the odor of sweetness. Then the alabaster (jar) was broken, and the house was filled with the odor of ointment; then from this plenitude we all have accepted, while not only is God placated from the Passion itself, nay rather even in the memorials of the Passion; so that not only is the Passion a pigment of sweetness, nay rather even the memorials, as are [utpote] the Sacraments, according to that (which is said) in the forty-ninth (chapter) of Ecclesiaticus:⁴ The memory of Josias in the composition of odor (has) become the work of the pigment-maker; so that through Josias we understand "Christ having suffered"; for Josias is interpreted: "where there is the fire [incendium] of the Lord," and/or, "in whom there is sacrifice." — The memorials, however, are the Sacraments signifying the Passion (as) past. By these memorials the House of the Church Militant abounds and is filled full; and for that reason She is filled full with the odor of ointment, according to that which the Holy Spirit says in the fourth (chapter of the Canticle) of Canticles:⁵ The odor of Thy ointments (is) above all aromatics. — Therefore the oinment-maker shall make pigments of sweetness, that is (things) placating God.

Conficiet nihilominus unctiones sanitatis, id est Sacramenta morbum curantia. Erant quippe in Lege figurativae unctiones, sed non erant sanativae; quia morbus erat lethalis, et unctio erat superficialis. Unde Apostolus dicit ad Hebraeos nono,⁶ quia non poterant medicamenta legalia iuxta conscientiam perfectum facere servientem solummodo in cibis et potibus et variis baptismatibus et iustificationibus carnis. Quia ergo ungebant carnem, et vulnus lethale erat in mente; ideo non poterant curare. Unde ad Hebraeos decimo:⁷ Impossibile est, sanguine taurorum et hircorum auferri peccata. Ideo clamabat Isaias et dicebat primo capitulo. Vulnus et livor et plaga tumens non est circumligata nec curata medicamine neque fota oleo. Hoc dicit quantum ad triplex genus peccati, quo homo infirmabatur: per vulnus intelligitur originale, per livorem veniale, per plagam tumentem mortale. Et ideo praemittit: Omne caput languidum etc.

Nevertheless He shall confect unctions of health; that is disease-curing Sacraments [Sacramenta morbum curantia]. Indeed there were in the Law figurative unctions, but there were not sanative ones; because the disease was lethal, and the unction was superficial. Whence the Apostle says in the ninth (chapter of the Letter) to the Hebrews,⁶ that the medicaments of the Law [legalia] could not according to the conscience make one a perfect servant, (but) only in foods and drinks and various baptisms and justifications of the flesh. Therefore because they annointed [ungebant] the flesh, and the lethal wound was in the mind; for that reason they could not cure it. Whence (there is said) in the tenth (chapter of the Letter) to the Hebrews:⁷ It is impossible, that by the blood of bulls and goats, sins be borne away. For that reason Isaiah shouted and said in the first chatper: Wound and livid spot and swelling bruise has not been bound up nor cured with a medicine nor with warmed oil. This he said as much as regards the threefold genus of sin, by which Man was made infirm: through wound there is understood "the original (sin)", through livid spot venial (sin), by swelling bruise mortal (sin). And for that reason said before this: Every head (is) faint etc..

Ad hoc ergo, quod aliquis faceret unguenta sanitatis,⁸ necessarium erat, quod afferret unctionem spiritualem et virtutem vitalem. Hic autem fuit Christus Dominus, qui vere Christus fuit, quia unctus, secundum quod dicitur Isaiae sexagesimo primo:⁹ Spiritus Domini super me, eo quod unxerit me, ad annuntiandum mansuetis etc. Et quod hoc intelligatur de Christo, ipsemet perhibet sibi testimonium Lucae quarto, ubi, postquam legit hoc verbum, dixit: Hodie impleta est haec Scriptura in auribus vestris. Hic potuit unctionem conficere sanativam, secundum quod Actuum decimo dicit de ipso beatus Petrus: Unxit eum Deus Spiritu sancto et virtute, qui pertransiit benefaciendo et sanando omnes oppressos a diabolo, quoniam Deus erat in illo. Unxit eum Spiritu sancto, et ideo attulit unctionem spiritualem; et virtute,¹⁰ et ita habuit virtutem vitalem; quoniam Deus erat in illo per unctionem, quoniam ipse erat Deus, et ita vitam habebat in semetipso, secundum illud Ioannis quinto:¹¹ Sicut Pater habet vitam in semetipso, sic dedit et Filio vitam habere in semetipso.

Therefore for this, that someone would make ointments of health,⁸ it was a necessary, that one apply [afferret] a spiritual unction and a vital virtue. But This was Christ the Lord, who was truly The Christ, because He (was) annointed, according to that which is said in the sixty-first (chapter) of Isaiah:⁹ The Spirit of the Lord (is) upon Me, for this that He has annoited Me, to announce to the meek etc.. And that this be understood concerning Christ, He Himself bears testimony to Himself in the fourth (chapter of the Gospel St.) Luke, where, after He reads this verse, He said: Today this Scripture is fulfilled in your ears. This (Christ) could confect a healing unction, according to that which blessed Peter says of Him in the tenth (chapter) of Acts: God annointed Him with the Holy Spirit and with virtue, who went throughout (the land) by doing good and by healing all oppressed by the devil, since God was in Him. He annointed Him with the Holy Spirit, and for that reason He applied a spiritual unction; and with virtue,¹⁰ and thus He had the vital virtue; since God was in Him through (this) unction, since He Himself was God, and thus He had Life in His very self, according to that (which is said) in the fith (chapter of the Gospel of St) John:¹¹ Just as the Father has life in His very self, so has He given even to the Son to have life in His very self.

Et quia in se vitam habebat, mortuos vivificare poterat; et ideo fecit unguenta curantia a morbo lethali. Dum enim mortalitatem nostram univit vitae, et ille qui vita erat, mortuus est; facta est confectio, in qua et per quam mortuus reviviscit, et ex morte ipsius Sacramenta habent vivificandi efficaciam. Unde super illud ad Ephesios quinto:¹² Sacramentum hoc magnum est; ego autem dico in Christo et Ecclesia; dicit Augustinus: « Dormit Adam, ut fiat Eva; moritur Christus, ut fiat Ecclesia. Dormiente Adam, fit Eva de latere; mortuo Christo, lancea percutitur latus, ut profluant

And because He had Life in Himself, He could vivify the dead; and for that reason He made ointments curing from lethal disease. For while He united our mortality to Life, and He who was Life, had died; a confection was made, in which and through which the One dead revivifies, and from [ex] His Death the Sacraments have (their) efficacy to vivify. Whence on that (verse) iin the fifth (chapter of the Letter) to the Ephesians:¹² This is a great Sacrament; but I speak in Christ and the Church; (St.) Augustine says: « Adam slept, so that Eve be made; Christ died, so that the Church be made. With Adam sleeping, Eve is made from (his) side; with Christ dead, (His) side was pierced by a lance, so that there would flow forth

Sacramenta, quibus formetur Ecclesia ». Ideo dicuntur magis Sacramenta profluxisse de latere quam de pedibus vel manibus — cum inde¹ profluxerit sanguis — propter ipsam convenientiam in significando, quia simul profluxit sanguis et aqua; et profluxit quidem de iam mortuo; in quo convenienter exprimitur Sacramentorum confectio et institutio. Sicut enim in promerendo Sacramentis² efficaciam mors iuncta est cum vita, sic sanguis vitalis exiit cum aqua: sic ergo Sacramenta sunt in verbo et elemento pariter instituta; et ideo ad sanandum non tantum facta, sed etiam confecta³ dicuntur.

the Sacraments, by which the Church is formed ». For that reason the Sacraments are said rather to have flowed forth from (His) side than from (His) feet and/or hands — though the Blood did flow from there¹ — on account of that convenience in signifying, because at once there flowed forth Blood and Water; and indeed it flowed forth from the One already dead; in whom there is conveniently expressed the confection and institution of the Sacraments. For just as in meriting efficacy for the Sacraments [in promerendo Sacramentis efficaciam]² Death has been joined with Life, so (His) vital Blood went forth with the Water: therefore in this manner the Sacraments are equally instituted in word and element; and for that reason they are said to not only to have been made to heal, but are also to have been confected.³

Haec igitur Sacramenta sunt perfecta medicamenta, quae fecit unguentarius ad placandum Deum, et ideo sunt pigmenta suavitatis; et ad sanandum hominem aegrotum, et ideo sunt unctiones sanitatis. Unctiones autem sanitatis sunt, quia sanitatem tribuunt et ad sanitatem disponunt: tribuunt sanitatem sufficienter, quae est sanitas gratiae, de qua in Psalmo:⁴ Qui sanat contritos corde et alligat contritiones eorum; disponunt ad sanitatem perfectam, quae est sanitas gloriae, de qua in Psalmo: Qui propitiatur omnibus iniquitatibus tuis, qui sanat omnes infirmitates tuas. Et hoc quidem facit in gloria. Et secundum hoc liber iste⁵ etc.

Therefore these Sacraments are perfect medicaments, which the oinment-maker made to placate God, and for that reason they are pigments of sweetness; and (are) to heal the sick man, and for that reason they are unctions of health. Moreover they are unctions of health, because they grant health and dispose (one) to health: they grant sufficiently the health, which is the health of grace, of which (there is said) in the Psalm:⁴ Who heals the contrite in heart and binds up their contritions; they dispose (one) to the perfect health, which is the health of glory, of which (there is said) in the Psalm: Who propitiates all thy iniquities, Who heals all thy infirmities. And this indeed He does in glory. And according to this this book of his (has two parts) . . . etc..⁵