LIBER PRIMUS SENTENTIARUM -- D. 2: Petri Lombardi

Magistri Petri Lombardi Arch. Episc. Parisiensis	Master Peter Lombard Archbishop of Paris
Sententiarum Quatuor Libri	The Four Books of Sentences
LIBER PRIMUS SENTENTIARUM. DE DEI UNITATE ET TRINITATE	THE FIRST BOOK OF THE SENTENCES ON THE UNITY AND TRINITY OF GOD
DISTINCTIO II.	DISTINCTION 2
Opera Omnia S. Bonaventurae, Ad Claras Aquas, 1882, Vol. 1, pp. 46-49. Cum Notitiis Editorum Quaracchi	Latin text taken from Opera Omnia S. Bonaventurae, Ad Claras Aquas, 1882, Vol. 1, pp. 46-49. Notes by the Quaracchi Editors.
Cap. I. De Trinitate et Unitate.	Chapter I On the Trinity and Unity.
Hoc itaque¹ vera ac pia fide tenendum est, « quod Trinitas sit unus et solus verus Deus, ut ait Augustinus in primo libro de Trinitate,² scilicet Pater et Filius et Spiritus sanctus; et haec Trinitas unius eiusdemque substantiae vel essentiae dicitur, creditur et³ intelligitur, quae est summum bonum, quod purgatissimis mentibus cernitur. Mentis enim humanae acies invalida in tam excellenti luce non figitur, nisi per iustitiam fidei emundetur ». Idem in libro primo Retractationum:⁴ « Non approbo quod in oratione dixi: Deus, qui non nisi mundos verum scire voluisti. Responderi enim potest, multos etiam non mundos multa scire vera. De hac igitur re⁵ summa et excellentissima cum modestia et timore agendum est, et attentissimis auribus atque devotis audiendum, ubi quaeritur unitas Trinitatis, Patris scilicet et Filii et Spiritus sancti, quia nec periculosius alicubi erratur, nec laboriosius aliquid quaeritur, nec fructuosius aliquid inventiur ».⁶ Proinde omnis, qui audit et legit ea quae de ineffabili et inaccessibili luce Deitatis⁷ dicuntur, studeat imitari atque servare, quod venerabilis Doctor Augustinus in primo libro de Trinitate⁸ de se ipso ait: « Non pigebit me, inquit, sicubi haesito, quaerere, nec pudebit, sicubi erro, discere. Quisquis ergo audit haec vel legit, ubi pariter certus est, pergat mecum; ubi pariter haesitat, quaerat mecum; ubi errorem suum cognoscit, redeat ad me; ubi meum, revocet me. Ita ingrediamur simul caritatis viam, tendentes ad eum de quo dictum est:⁹ Quaerite faciem eius semper »..	And thus¹ one must hold by a true and pious faith, « that the Trinity is the One and Only, True God, as (St.) Augustine says in the first book of On the Trinity,² that is the Father and the Son and the Holy Spirit; and this Trinity is said, believed and³ understood of one and the same Substance and/or Essence , which is the most high Good, that is discerned [cernitur] by the most purified minds. For the weak insight [acies invalida] of the human mind is not fixed in such an excellent light, unless it be cleansed through the justice of faith ». The same (is said) in the first book of Retractations:⁴ « I do not approve what I have said in the prayer: God, who has willed that none except the clean know the truth. For it can be responded, that many not clean also know many true things. Therefore one must deal with this most high and most excellent matter⁵ with modesty and fear, and with most attentive and devout ears listen, when one seeks the unity of the Trinity, that is of the Father and of the Son and of the Holy Spirit, because nowhere more dangerously does one err, nothing more laboriously does one seek, and nothing more fruitful does one find. ».⁶ Therefore let everyone, who hears and reads those thing which are said of the ineffable and inaccessible light of the Deity,⁷ strive to imitate and to also observe, what the venerable Doctor, (St.) Augustine, in the first book of On the Trinity,⁸ said of himself: « It will not disgust me, he said, if anywhere I hesitate, to ask, nor will it be a cause of shame, if anywhere I wander [error], to learn. Therefore let anyone (who) hears and/or reads these things, where he is equally certain, let him proceed with me; where he equally hesitates, let him ask with me; where he recognizes his own error, let him return to me; where mine own, let him recall me. Thus let us step upon the way of charity together, tending to Him of whom it is said:⁹ Seek His Face always »..
Cap. II. Quae fuerit intentio scribentium de Trinitate.	Chapter II What was the intention of those writing of the Trinity?
« Omnes autem catholici tractatores, ut in eodem¹⁰ Augustinus ait, qui de Trinitate, quae Deus est, scripserunt, hoc intenderunt secundum Scripturas docere, quod Pater et Filius et Spiritus sanctus unius sint¹¹ substantiae et inseparabili aequalitate unus sint Deus, ut sit unitas in essentia et pluralitas in personis; ideoque non sunt tres dii, sed unus Deus, licet Pater Filium genuerit, et ideo Filius non sit qui Pater est; Filiusque a Patre sit genitus, et¹² ideo Pater non sit qui Filius est; et Spiritus sanctus nec Pater sit nec Filius, sed tantum Patris et Filii Spiritus utrique coaequalis et ad Trinitatis pertinens unitatem ». « Teneamus igitur, Patrem et Filium et Spiritum sanctum unum esse naturaliter Deum, ut ait Augustinus in libro de Fide ad Petrum;¹³ neque tamen ipsum Patrem esse qui Filius est; nec Filium ipsum esse qui Pater est; nec Spiritum sanctum ipsum esse qui Pater est aut Filius. Una est enim Patris et Filii et Spiritus sancti essentia, quam Graeci usian¹⁴ vocant, in qua non est aliud Pater, aliud Filius, aliud Spiritus sanctus, quamvis sit personaliter alius Pater, alius Filius, alius Spiritus sanctus ».	« But all catholic writers [tractatores], as (St.) Augustine says in the same (work),¹⁰ who have written of the Trinity, which is God, intended to teach this according to the Scriptures, that the Father and the Son and the Holy Spirit are¹¹ of one Substance and by an inseparable equality are the One God, so that there is a Unity in the Essence and a Plurality among the Persons; and for that reason there are not three gods, but One God, though the Father begot the Son, and for that reason the Son is not He who is the Father; and the Son is begotten by the Father, and¹² for that reason the Father is not He who is the Son; and the Holy Spirit is neither the Father nor the Son, but only the Father's and the Son's Spirit coequal to both and pertaining to the Unity of the Trinity ». « Therefore let us hold, that the Father and the Son and the Holy Spirit are naturally one God, as (St.) Augustine says in the book On the Faith to Peter¹³ and that the Father is not, however, He who the Son is; nor the Son Himself He who the Father is; nor the Holy Spirit Himself He who the Father or the Son is. For one is the Father's and the Son's and the Holy Spirit's essence, which the Greeks call the ousios,¹⁴ in which there is no other Father, no other Son, no other Holy Spirit, although personally the Father is another, the Son is another, the Holy Spirit is another ».
Cap. III. Quis ordo sit servandus, cum de Trinitate agitur.	Chapter III What order is to be observed, when dealing with the Trinity?
Ceterum, ut in libro primo de Trinitate¹⁵ Augustinus docet: « Primum secundum auctoritates sanctarum Scripturarum, utrum fides ita se habeat, demonstrandum est. Deinde adversus garrulos ratiocinatores, elatiores¹⁶ quam capaciores, rationibus catholicis et similitudinibus congruis ad defensionem et assertionem fidei utendum est, ut eorum inquisitionibus satisfacientes, mansuetos plenius instruamus, et illi, si nequiverint invenire quod quaerunt, de suis mentibus potius quam de ipsa veritate vel de nostra dissertione¹⁷ conquerantur ».	Moreover, as (St.) Augustine teaches in the first book On the Trinity: « The first thing according to the authorities of the Holy Scriptures, to be demonstrated is, whether the Faith is thus to be regarded. Then against the garrulous reasoners, more elated¹⁶ than capable, one must use catholic reasons and congruous similitudes for the defense and assertion of the Faith, so that satisfying their questionings, we may more fully instruct the meek, and so that they, if they have not found what they seek, may complain more of their own minds than of the truth itself and/or of our orderly discussion [dissertione] ».¹⁷
¹ Ed. 4 quoque, sed perperam, cum non sit hic adiiciendtis sermo, sed ex praecedentibus continuantis. Mox, inverso ordine verborum, edd. 1, 8 sit unus solus et verus Deus; Vat. et ed. 9 unus sit et solus verus Deus. ² Cap. 2. n. 4.: « Quod Trinitas sit unus et solus verus Deus, et quam recte Pater et Filius et Spiritus sanctus unius eiusdemque substantiae vel essentiae dicatur, credatur, intelligatur . . . et esse illud summum bonum, quod purgatissimis mentibus cernitur . . . quia humanae mentis acies invalida in tam excellenti luce non figitur, nisi per iustititam fidei nutrita vegetetur ». ³ Vat. omittit et. ⁴ Cap. 4. n. 2: « Non approbo quod in oratione dixi: Deus, qui nisi mundos verum scire noluisti ». Haec orantis verba leguntur Soliloq. libr. 1. c. 1. n. 2. — Paulo ante Vat. et codd. B E item pro idem. Infra vero cod. D immundos pro non mundos. ⁵ Sequimur codd. A B D E. Cod. C de hac re igitur. Edd. 1, 8 de hac ergo re. Vat. cum ceteris: de hac re ergo. Paulo infra cod. E devotissimis pro devotis. ⁶ August., I. de Trin. c. 3. n. 5, sed circa principium scilicet additum est a Magistro. ⁷ Vat. et edd. 2, 3, 4, 7, 9 divinitatis. ⁸ Cap. 2. n. 4, in quo textu loco audit haec Vat. cum codd. A B E et pluribus edd. legit audit hoc, sed contradicente originali. ⁹ Psalm. 104, 4. ¹⁰ Nempe de Trin. I. c. 4. n. 7, sed nonnullis adiunctis vel immutatis. Ed. Vat. cum ceteris praeter 1 legit: ut in eodem I. libro de Trinitate cap. 4. Ex his ea expunximus, quae omnes codd. cum ed. 1 omittunt. ¹¹ Vat. sola et mendose legit sit pro sint. ¹² Vat. sola omittit et; infra ipsa legit: Teneamus ergo pro igitur. ¹³ Cap. 1. n. 5. Hoc opus nunc communiter tribuitur Fulgentio Ruspensi († 533). ¹⁴ Graece: ousian. Praeter Vat. et ed. 6 omnes codd. et edd. miro errore legunt homoousion {consubstantialem}. ¹⁵ Cap. 2. n. 4. In textu Vat. cum edd. 4, 6, 9 primo pro primum. ¹⁶ Vat. contra fidem codd., edd. 1, 6, 8 et textum Aug. addit magis. ¹⁷ Codd. A C D cum Vat. et edd. 4, 5, 6, 8 assertione, quod tamen minus concordat cum orginali.	¹ Edition 4 has also [quoque], but mistakenly, since the discourse [sermo] here is not one of addition, but of continuation from the preceding. Then, by an inverse order of words, editions 1 and 8 have is the Only One and True God; the Vatican text and edition 9 have is the One and the Only True God. ² Chapter 2, n. 4: « That the Trinity is the One and Only True God, and which is rightly called, believed, understood (as) the Father and the Son and the Holy Spirit of the one and same Substance and/or Essence . . . and to be that most high Good, which is discerned [cernitur] by the most purified minds . . . because the weak insight [acies invalida] of the human mind is not fixed in such an excellent light, unless having been nourished by the justice of faith it be stirred up [vegetetur] (to this) ». ³ The Vatican text omits and. ⁴ Chapter 4, n. 2: « I do not approve what I said in the prayer: God, who has not willed (any) to know the true except the clean (of heart) ». These words of the one praying are read in Soliloquies, Bk. 1, ch.1, n. 2. — A little before this the Vatican text and codices B and E have likewise (there is said) in place of The same (is said). But below codex D has unclean in place of not clean. ⁵ We follow codices A B D and E. Codex C has the Latin igitur after de hac re. A little below this codex E has most devout in place of devout. ⁶ (St.) Augustine, On the Trinity, Bk. I, ch. 3, n. 5, but near the beginning the that is [scilicet] has been added by Master (Peter). ⁷ The Vatican text and editions 1, 2, 3, 4, 7 and 9 have of the Divinity. ⁸ Chapter 2, n. 4, in which text, in place of hears . . . these things, the Vatican text together with codices A B E and very many of the editions reads hears . . . this, but in contradiction to the original. ⁹ Psalm 104:4. ¹⁰ Namely On the Trinity, Bk. I, ch. 4, n. 7, but with not a few things adjoined and/or changed. The Vatican Edition together with the others, except edition 1, reads: as in the same Book I On the Trinity, ch. 4. From these (words) we have expunged those, which all the codices together with edition 1 omit. ¹¹ The Vatican text alone and faultily reads is in place of are. ¹² The Vatican text alone omits and; the same reads below: Therefore let us hold in place of therefore. ¹³ Chapter 1, n. 5. This work is now commonly attributed to Fulgentius of Ruspe († 533). ¹⁴ In Greek: ousian. Besides the Vatican text and edition 6, all the codices and editions, by a remarkable error, read homoousion {consubstantial}. ¹⁵ Chapter 2, n. 4. In the Vatican text together with editions 4, 6, and 9, there is read First . . ., it must be demonstrated [primo] in place of The first thing . . ., to be demonstrated [primum]. ¹⁶ The Vatican text against the testimony of the codices, editions 1, 6 and 8, and the text of (St.) Augustine, adds rather [magis]. ¹⁷ Codices A C and D together with the Vatican text and editions 4, 5, 6 and 8 reads of our assertion, which however agrees less with the original.

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Cap. IV. De testimoniis verteris Testamenti, quibus Trinitatis mysterium declaratur.	Chapter IV On the testimonies of the Old Testament, by which the mystery of the Trinity is declared.
Proponamus ergo in medium veteris ac novi Testamenti auctoritates, quibus divinae Unitatis atque Trinitatis veritas demonstretur. Ac primum ipsa Legis exordia occurant, ubi Moyses ait:¹ Audi Israel, Dominus Deus tuus Deus unus est. Item:² Ego sum Dominus Deus tuus, qui eduxi te de terra Aegypti; non erunt tibi alii dii praeter me. Ecce hic significavit unitatem divinae naturae. « Deus enim et Dominus, ut ait Ambrosius in primo libro de Trinitate,³ nomen est naturae, nomen est potestatis ». Item alibi Deus loquens ad Moysen ait:⁴ Ego sum qui sum, et si quaesierint nomen meum, vade et dic eis: Qui est, misit me ad vos. Dicens enim Ego sum, non Nos sumus et Qui est, non Qui sumus, apertissime declaravit, unum solum Deum esse. In Cantico etiam Exodi⁵ legitur: Dominus, omnipotens nomen eius; non ait Domini, unitatem volens significare. Personarum quoque pluralitatem et naturae unitatem simul ostendit Dominus in Genesi dicens:⁶ Faciamus hominem ad imaginem et similitudinem nostram. Dicens enim faciamus et⁷ nostram, pluralitatem personarum ostendit: dicens vero imaginem, unitatem essentiae. Ut enim dicit Augustinus in libro de Fide ad Petrum:⁸ « Si in illa natura Patris et Filii et Spiritus sancti una esset tantum persona, non diceretur: Faciamus hominem ad imaginem et similitudinem nostram. Cum enim dicit ad imaginem, ostendit, unam naturam esse, ad cuius imaginem homo fieret; cum vero dicit nostram, ostendit, eundem Deum non unam, sed plures esse personas ».	Therefore let us put on display [proponamus] in the midst of the Old and New Testaments the authorities, by which the truth of the Divine Unity and Trinity are demonstrated. And first there occurs the very exordia of the Law, where Moses says:¹ Hear, O Israel, the Lord God, your God, is one. Likewise:² I am the Lord thy God, who has lead thee out of the land of Egypt; thou shalt not have other gods besides Me. Behold He here signified the unity of the Divine Nature. « For “God and Lord,” as (St.) Ambrose says in the first book On the Trinity,³ is a name of nature, is a name of power ». Likewise elsewhere God speaking to Moses says:⁴ I am Who am, and if they ask My Name, go and say to them: Who is, He has sent me to you. For saying I am, not We are, and Who is, not Who are, He has most openly declared, that He is only one God. In the Canticle in Exodus⁵ there is also read: The Lord, Omnipotent (is) His Name; it does not say the Lords, wanting (thereby) to signify the Unity. The Lord also showed at the same time the Plurality of Persons and the Unity of the Nature saying in Genesis:⁶ Let us make man to Our image and similitude. For saying Let us make and⁷ Our, He showed the Plurality of the Persons: but saying image, the Unity of the Essence. For as (St.) Augustine says in the book On the Faith to Peter:⁸ « If in that nature of the Father and of the Son and of the Holy Spirit there were only one Person, He would not say: Let us make man to Our image and similitude. For when He says to . . . image, He shows, that the Nature is one, to which image man will be made; but when He says Our, He shows, that the same God is not one but many [plures] Persons ».
Hilarius quoque in libro tertio de Trinitate dicit, his verbis significari, quod in Trinitate nec diversitas est, nec singularitas vel solitudo, sed similitudo et pluralitas sive distinctio. Ait enim sic:⁹ « Qui dixit: Faciamus hominem ad imaginem et similitudinem nostram, invicem esse sui similes in eo quod dicit: imaginem et similitudinem nostram, ostendit ». « Imago enim sola non est, et similitudo non sibi est:¹⁰ neque diversitatem duobus admisceri alterius ad alterum similitudo permittit ». Item idem in quarto libro:¹¹ « Absolutius voluit intelligi, significationem hanc non ad se tantum esse referendam, dicendo: Faciamus hominem ad imaginem et similitudinem nostram; professio enim consortii sustulit intelligentiam singularis,¹² quia consortium aliquod non potest esse sibi ipsi solitario, neque rursum solitudo solitarii recipit faciamus, neque quisquam alieno a se loquitur nostram. Uterque sermo, scilicet faciamus et nostram, ut solitarium eundemque non patitur, ita neque divesum a se alienumque significat. Solitario convenit faciam et meam; non solitario vero convenit dicere faciamus et nostram. Uterque sermo, ut non solitarium tantum, ita neque differentem esse vel diversum esse significat. Nobis quoque nec solitarius, nec diversus est confidendus. Ita ergo Deus ad communem sibi cum Deo imaginem eandemque similitudinem hominem reperitur operari: ut nec significatio efficientis admittat intelligentiam solitudinis, nec operatio constituta ad eandem imaginem vel similitudinem patiatur diversitatem divinitatis ».¹³	(St.) Hilary (of Poitiers) in the third book On the Trinity also says, that by these words there is signified, that in the Trinity there is neither diversity, nor singularity and/or solitude, but (rather) similitude and plurality or distinction. For he says thus:⁹ « He who said: Let us make man to Our image and similitude, shows that they are mutually similar to themselves in that which He says: Our image and similitude ». « For there is not a sole image, and there is no similitude of Him:¹⁰ nor does similitude of one to another permit that diversity be mixed into two ». Likewise (he says) the same in the fourth book:¹¹ « He wanted it to be more absolutely understood, that this signification is not to be referred to Himself alone, by saying: Let us make man to Our image and similitude; for the profession of a sharing [consortii] supported the understanding of a singular,¹² because any sharing cannot belong to one (who is) himself a solitary, nor again does the solitude of the solitary receive a Let us make, nor does anyone say Our to an other than [alieno a] himself. Each saying [sermo], not only as a solitary, thus does not signify a different ‘being’ [esse] and/or a diverse ‘being’. To us also neither a solitary nor a diverse is to be confided. Therefore God is thus found to have wrought man to the image and same similitude common with God Himself: so that neither does the signification of the One effecting admit the understanding of a solitude, nor does the constituted working toward the same image and/or similitude endure a diversity of Divinity ».¹³
In his verbis Hilarius pluralitatem personarum voluit intelligi nomine consortii, atque significavit, nomine consortii vel pluralitatis non poni aliquid, sed removeri. Pluralitas enim vel consortium personarum cum dicitur, solitudo et¹⁴ singularitas negatur; cum dicimus, plures esse personas, significamus, quod non est una sola. Ideo Hilarius volens ista subtiliter et sane intelligi, ait: « Professio consortii sustulit intelligentiam singularis »,¹⁵ non dicit posuit aliquid. Ita etiam cum dicimus tres personas, singularitatem et solitudinem tollimus, et quod Pater non est solus, nec Filius est solus, nec Spiritus sanctus est solus, significamus, et¹⁶ quod nec Pater tantum est et Filius, nec Pater tantum et Spiritus sanctus, nec Filius tantum et Spiritus sanctus. De hoc autem in sequenti¹⁷ plenius agetur, ubi etiam secundum quid similes dicantur tres personae, et utrum aliquo modo sit ibi diversitas vel differentia, ostendetur.	In these words (St.) Hilary wanted the Plurality of Persons to be understood by the name of “a sharing” [consortii], and he did signify, by the name of “a sharing” and/or of “plurality” that nothing other be posited, but (rather) be removed. For when “a plurality” and/or “a sharing” of Persons is said, a solitude and¹⁴ a singularity is denied; when we say, that there are many Persons, we signify, that there is not one alone. For that reason (St.) Hilary, wanting this (saying) of his to be subtlety and sanely understood, says: « The profession of a sharing supported the understanding of a singular »,¹⁵ (and) he does not say: “it posited something”. Thus also when we say “Three Persons”, take away singularity and solitude, and we signify that the Father is not alone, nor is the Son alone, nor is the Holy Spirit alone, and¹⁶ that neither is there only the Father and the Son, nor is there only the Father and the Holy Spirit, nor only the Son and the Holy Spirit. But of this matter more is discussed [agetur] in the following (text),¹⁷ where there will also be shown according to what the Three Persons are said (to be) “similar”, and whether in any manner there be a diversity and/or difference.
Nunc vero ad propositum redeamus et ad ostendendam¹⁸ personarum pluralitatem atque essentiae divinae unitatem alias Sanctorum auctoritates inducamus. Moyses dicit:¹⁹ In principio creavit Deus caelum et / terram, . . .	But now let us return to what has been proposed and let us introduce the other authorities of the Saints to show¹⁸ the Plurality of Persons and the Unity of the Divine Essence. Moses says:¹⁹ In the beginning God created heaven and / earth,
¹ Deut. 6, 4; Vulgata et apud Aug. Audi Israel, Dominus Deus noster Dominus unus est, sed apud Ambros., I. de Fide ad Gratian. Deus tuus Deus unus est, ut in textu Magistri. ² Exod. 20, 23; ubi Vulgata post Aegypti legit: de domo servitutis non habebis deos alienos coram me, et codd. B D E et edd. 1, 3 dii alieni loco alii dii. ³ Sive de Fide ad Gratian. c. 1. n. 7, ubi: Deus enim et Dominus nomen magnificentiae, nomen est potestatis. Vat. cum edd. 4, 5, 6, 9: Deus enim, ut ait Ambrosius in primo libro de Trinitate, nomen est naturae, Dominus vero nomen est potestatis. ⁴ Exod. 3, 14: Ego sum qui sum. Ait: sic dices filiis Israel: Qui est, misit me ad vos. ⁵ Exod. 15, 3: Dominus quasi vir pugnator, omnipotens nomen eius. ⁶ Gen. 1, 26. ⁷ Vat. et ed. 4 mendose ad. ⁸ Cap. 1. n. 5: « Si enim in illa . . . una esset persona, non diceretur ad imaginem nostram, sed ad imaginem meam, nec dixisset faciamus, sed faciam. Si vero in illis tribus personis tres essent intelligendae vel credendae substantiae, non diceretur ad imaginem nostram, sed ad imagines nostras; una enim imago trium naturarum inaequalium esse non potest. Sed, dum ad unam imaginem unius Dei homo factus dicitur una sanctae Trinitatis essentialiter divinitas intimatur ». [Trans. nota: Quoniam exegesis formaliter in manifestatione intentionis divini Auctoris consistit, ista obiectio ad interpretationem hanc patristicam ex more semitico metaphoris invalida est ex loco abitu, propter hoc, quod non rationem Resurrectionis eventus facit.] ⁹ Libr. III. de Trin. n. 3: sed plura ibi adiunguntur. ¹⁰ Vat. cum edd. 2, 4, 5, 6, 7 transponit verba sic: sibi non est. ¹¹ De Trin. n. 17. ¹² Contra codd. et edd. 1, 8 Vat. cum ceteris edd. singularitatis, et paulo post ipsa cum nonnullis edd. nec potest, et in fine propositionis cod. D loqueretur; ceteri codd. cum edd. 1, 8 loquetur. Immediate post Vat. cum nonnullis edd. ergo, edd. 1, 3, 8 enim pro igitur. ¹³ Haec ex Hilario loc. cit. n. 18. passim sunt excerpta. ¹⁴ Vat. et nonnullae edd. vel. Mox cod. D Ideoque pro Ideo. ¹⁵ Vat. iterum cum multis edd. singularitatis. ¹⁶ Edd. 2, 7 omittunt et; cod. C mutata interpuncione sic: solus. Significamus etiam quod. ¹⁷ Dis. XIX, XXIV, XXXI, et XXXIV, huius libri. Paulo infra cod. B quod pro quid. ¹⁸ Vat. cum edd. 1, 3 ostendum. ¹⁹ Gen. 1, 1.	¹ Dt. 6:4; in the Vulgate and among (the writings of St.) Augustine, Hear, Israel, the Lord Our God is one Lord [Audi Israel, Dominus Deus noster Dominus unus est], but among (the writings of St.) Ambrose, On the Faith to Gratian, Bk. I, God, thy God, is one [Deus tuus Deus unus est], as in the text of Master (Peter). ² Ex. 20:23; where the Vulgate after the word of Egypt [Aegypti] reads: from the home of servitude you shall not have another's gods before Me [de domo servitutis non habebis deos alienos coram me], and codices B D and E and editions 1 and 3 have another's gods [dii alieni] in place of other gods [alii dii]. ³ Or On the Faith to Gratian, ch. 1, n. 7, where (there is read): For “God and Lord” is a name of magnificence, a name of power [Deus enim et Dominus nomen magnificentiae, nomen est potestatis]. The Vatican text together with editions 4, 5, 6, and 9 (reads): For “God”, as Ambrose says in the first book On the Trinity, is a name of nature, but Lord is a name of power [Deus enim, ut ait Ambrosius in primo libro de Trinitate, nomen est naturae, Dominus vero nomen est potestatis] .⁴ Ex. 3:14: I am who am. He says: thus you shall say to the sons of Israel: He who is, sent me to you [Ego sum qui sum. Ait: sic dices filiis Israel: Qui est, misit me ad vos.]. ⁵ Ex. 15:3: The Lord like a fighting man, the Omnipotent is His Name [Dominus quasi vir pugnatur, omnipotens nomen eius] .⁶ Gn. 1:26. ⁷ The Vatican text and edition 4 faultily reads to. ⁸ Chapter 1, n. 5: « For if in that . . . there was one person, it would not say to our image, but to My image, nor would it have said let us make, but let Me make. But if in those three persons three substances are to be understood and/or believed, it would not say to Our image, but to Our images; for there cannot be one image of three unequal natures. But, while to the one image of the One God man is said “to have been made”, the One Divinity of the Holy Trinity is essentially hinted at ». [Trans. note: Since exegesis consists formally in the manifestation of the intention of the Divine Author, objection to this Patristic interpretation on the basis of a customary, Semitic metaphor, is invalid in its point of departure, on this account, that it does not take into account the fact of the Resurrection.] ⁹ On the Trinity, Bk. III, n. 3; but very many things have been added here. ¹⁰ The Vatican edition together with editions 2, 4, 5, 6, 7 transpose the words thus: a similitude of Him there is none [sibi non est]. ¹¹ On the Trinity, n. 17. ¹² Against the codices and editions 1 and 8, the Vatican text together with the all the other editions has of a singularity [singularitatis], and a little after this it has, together with not a few of the editions, can neither belong [nec potest], and at the end of the proposition codex D has would anyone say [loqueretur]; all the other codices together with editions 1 and 8 have will anyone say [loquetur]. Immediately after this the Vatican text together with not a few of the editions has Therefore [ergo], editions 1, 3 and 8 have For in place of Therefore [igitur]. [Trans. note: N. B. there is no igitur in this passage; perhaps by igitur the ergo of the Vatican text was intended.] ¹³ These have been excerpted from (St.) Hilary loc. cit, n. 18ff. ¹⁴ The Vatican text and not a few of the editions has and/or [vel]. Then codex D has And for that reason [Ideoque] in place of For that reason [Ideo]. ¹⁵ The Vatican text again with many of the editions has of a singularity [singularitatis]. ¹⁶ Editions 2 and 7 omit and [et]; codex C by a change in punctuation reads thus: and that the Father is not . . . the Holy Spirit alone. We also signify that [solus. Significamus etiam quod]. ¹⁷ Distinctions XIX, XXIV, XXXI and XXXIV of this book. A little below this codex B has which [quod] in place of what [quid]. ¹⁸ The Vatican text together with editions 1 and 3 has the gerund, instead of the gerundive, for to show [ostendum]. ¹⁹ Gn. 1:1.

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In principio creavit Deus caelum et / terram, per Deum significans Patrem, per principium Filium. Et pro eo quod apud nos dicitur Deus, Hebraica veritas habet heloym, quod est plurale huius singularis, quod est hel. Quod ergo non est dictum hel, quod est Deus, sed heloym, quod potest interpretari dii sive iudices, ad pluralitatem personarum refertur. Ad quam etiam illud attinere videtur, quod diabolus per serpentem dixit:¹ Eritis sicut dii, pro quo in Hebraeo habetur heloym, ac si diceret: eritis sicut divinae personae. Ille etiam maximus Prophetarum et regum, David, qui suam ceteris praefert intelligentiam dicens:² Super senes intellexis, unitatem divinae naturae ostendens ait:³ dominus nomen est illi; non dicit Domini. Alibi etiam eiusdem unitatem et aeternitatem simul ostendens ait ex persona Dei:⁴ Israel, si me audieris, non erit in te Deus recens, neque adorabis Deum alienum. « Aliud horum, ut dicit Ambrosius in libro primo de Trinitate,⁵ significat aeterniatem, aliud unitatem substantiae indifferentis, ut neque posteriorem Patre, neque alterius divinitatis Filium vel Spiritum sanctum esse credamus. Nam si Patre posterior est Filius vel Spiritus sanctus, recens est; et si unius non est divinitatis, alienus est; sed nec posterior est, quia recens non est, nec alienus, quia ex Patre natus » est Filius, ex Patre processit⁶ Spiritus sanctus. Alibi quoque distinctionem personarum insinuans ait:⁷ Verbo Domini caeli firmati sunt, et Spiritu oris eius omnis virtus eorum. Alibi etiam ait:⁸ Benedicat nos Deus, Deus noster, benedicat nos Deus, et metuant eum omnes fines terrae. Trina enim confessio Dei trinitatem exprimit personarum; unitatem vero essentiae aperit, cum singulariter subiungit eum. Isaias quoque dicit,⁹ se audisse Seraphim clamantia: Sanctus, Sanctus, Sanctus, Dominus Deus. Per hoc quod dicit ter Sanctus, Triniatem singificat: per hoc quod subdit Dominus Deus, unitatem essentiae. David quoque aeternam Filii generationem aperte insinuat ex persona Filii dicens:¹⁰ Dominus dixit ad me: Filius meus es tu, ego hodie genui te. De hac ineffabili generatione Isaias ait:¹¹ Generationem eius quis enarrabit? In libro quoque Sapientiae aeternitas Filii cum Patre monstratur, ubi Sapientia ita loquitur:¹² Dominus possedit me in initio viarum suarum, antequam quidquam faceret a principio: ab aeterno ordinata sum, antequam terra fieret; necdum erant abyssi, et ego iam concepta eram: necdum fontes necdum montes aut colles, et ego parturiebar: adhuc terram non fecerat et cardines obris terrae: quando praeparabat caelos, aderam: quando appendebat fundamenta terrae, cum eo eram cuncta componens, et delectabar per singulos dies, ludens coram eo. Ecce apertum¹³ de aeterna genitura testimonium, quo ipsa Sapientia perhibet, se ante mundum conceptam esse et parturiri, id est genitam esse, et apud Patrem aeternaliter existere. Ipsa etiam alibi ait:¹⁴ Ego ex ore Altissimi prodii, primogentia ante omnem creaturam. Michaeas quoque Propheta aeternam Verbi generationem et temporalem ex Maria simul insinuavit dicens:¹⁵ Et tu, Bethlehem Ephrata, parvulus es in millibus Iuda: ex te egredietur qui sit dominator in Israel, et egressus eius ab initio, a diebus aeternitatis.	In the beginning God created heaven and / earth, by God signifying the Father, by the beginning the Son. And for that which among us is called God, the Hebraic Truth has Elohim, which is the plural of the singular, which is El. Therefore because El, which is God, was not said, but (rather) Elohim, which can be interpreted “gods” or “judges”, it refers to the Plurality of Persons. It also seems to allude [attinere] to that, which the Devil said through the serpent:¹ You shall be as gods, for which in the Hebrew there is had Elohim, as [ac] if to say: “You shall be as the Divine Persons (are)”. Also that greatest of the Prophets and kings, David, who preferred his own understanding to all others' saying:² Above old men have I understood, showing the unity of the Divine Nature, says:³ the Lord is His Name; he does not say “the Lords”. Elsewhere showing at the same time the Unity and Eternity of the same One he also says of the person of God:⁴ Israel, if you listened to Me, there will not be among thee a new [recens] God, nor shall thou adore another's God. « One of these, as (St.) Ambrose says in the first book On the Trinity,⁵ signifies eternity, the other a unity of non-differing substance, so that we may believe that the Son and/or the Holy Spirit is neither posterior to the Father, nor of another divinity. For if the Son and/or the Holy Spirit is posterior to the Father, He is new [recens]; and if He is not of the one Divinity, He is of another [alienus]; but He is neither posterior, because He is not new, nor of another, because born from [ex] the Father » was the Son, the Holy Spirit proceeded⁶ from [ex] the Father. Elsewhere hinting also at the distinction of Persons he says:⁷ By the word of the Lord the heavens have been made firm, and by the Spirit of His mouth their every virtue. Elsewhere he also says:⁸ May He bless us, God, Our God, may He bless us, God, and let them fear Him all the ends of the earth. For the triune confession of God expresses the Trinity of Persons; but he uncovers [aperit] the Unity of the Essence, when he subjoins in the singular “Him”. Isaiah also says,⁹ that he heard the Seraphim shouting: Holy, Holy, Holy, the Lord God. By this which he says three times “the Holy” [Sanctus], he signifies the Trinity: through that which he adds “Lord God”, the Unity of the Essence. David also openly hints at the eternal generation of the Son saying of the person of the Son:¹⁰ The Lord said to Me: My Son are Thou, this day have I begotten Thee. Of this ineffable generation Isaiah says:¹¹ His generation who shall tell of it? Also in the Book of Wisdom the eternity of the Son with the Father is demonstrated, where Wisdom thus speaks:¹² The Lord possessed Me at the start [in initio] of His ways, before He made anything from the beginning [a principio]: from eternity I have been ordained, before the earth was made; nor were the abysses yet, and I already have been conceived: neither yet the springs nor yet the mountains or hills, and I was being brought forth [parturiebar]: He had not yet made the earth and the hinges of the orb of the earth: when He was preparing the heavens, I was there: when He was weighing out the foundations of the earth, with Him was I composing all things, and I took delight (with Him) throughout each day, playing before Him. Behold an open¹³ testimony of the eternal begetting, by which Wisdom itself maintains [perhibet], that He has been conceived before the world and brought forth, that is, has been begotten, and exists eternally with [apud] the Father. Elsewhere she also says:¹⁴ I out of the mouth of the Most High have come forth, the firstborn before every creature. Micah the Prophet also hinted at the same time at the eternal generation of the Word and the temporal from Mary saying:¹⁵ And thou, Bethlehem Ephrata, are a little one among the thousands of Judah; out of thee shall step forth one who is the ruler in Israel, and His stepping forth (is) from the start, from the days of eternity.
De Spiritu sancto etiam expressa documenta in veteri Testamento habemus. In Genesi¹⁶ enim legitur: Spiritus Domini ferebatur super aquas. Et David dicit: Quo ibo a Spiritu tuo? Et in libro Sapientiae¹⁷ dicitur: Spiritus sanctus disciplinae effugiet fictum, benignus est enim spiritus sapientiae. Isaias¹⁸ quoque ait: Spiritus Domini super me etc.	Of the Holy Spirit we also have express proofs [documenta] in the Old Testament. For in Genesis¹⁶ there is read: The Spirit of the Lord was borne above the waters. And David says: Where shall I go from Thy Spirit? And in the Book of Wisdom¹⁷ there is said: The Holy Spirit shall flee from the one (who has) feigned discipline, for kind is the spirit of wisdom. Isaiah¹⁸ also says: The Spirit of the Lord is upon me etc..
¹ Gen. 3, 3. — Paulo post contra codd. et edd. 1, 3, 8 Vat. cum ceteris edd. hebraico pro hebraeo. ² Psalm. 118, 100. — Paulo ante solummodo edd. 1, 3, 8 verbo ceteris praemittunt praecedentibus. ³ Psalm. 67, 5. — Vulgata et codd. D E in hoc textu omittunt est, quod tamen legitur apud Hieronymum, Augustinum, Bedam in hunc locum. ⁴ Psalm. 80, 9. 10. ⁵ Sive de Fide ad Gratian. c. 11. n. 68. ⁶ Vat. et edd. 2, 4, 5, 7, 9 procedit, quod minus correspondet praecedenti natus est.* ⁷ Psalm. 32, 6. ⁸ Psalm. 66, 7. 8. — Verba immediate sequentia: Trina enim confessio etc. a Magistro in Explanat. Psalm. (loc. cit.) attribuuntur S. Ambrosio, in quo tamen ea reperire non potuimus; sed leguntur sine nomine auctoris apud Abaelardum, Theologia christiana. Ex ipso non pauca accepit Magister. Argumento simul et exemplo sint, quae hic ex laudata opere (Patrolog. Latin. tom. CLXXVIII. col. 1227-28) describimus: Ad hanc quoque pluralitatem divinarum personarum illud attinere videtur, quod . . . per serpentem dictum est: Eritis sicut dii (Gen. 3, 5.), quod, ut superius dictum est, in Hebraeo sonat Eloim . . .. Ait itaque maximus ille Prophetarum et regum, David, qui suam ceteris intelligentiam praeferens dicit: Super omnes docentes me intellexi, super senes intellexi; ait, inquam, distinctionem Trinitatis patenter insinuans: Verbo Domini caeli firmati sunt, et spiritu oris eius omnis virtus eorum (Psalm. 31, 6.). Qui et alibi Unitatem pariter cum Trinitate insinuat dicens: Benedicat nos Deus, Deus noster, benedicat nos Deus, et metuant eum omnes fines terrae (Psalm. 36, 7.) . . . Trina quippe confessio Dei Trinitatem exprimit personarum . . . Unitatem vero divinae substantiae Psalmista in eodem aperit, cum post trinam divini nominis prolationem unum tantummodo Deum in tribus personis intelligens, non subiunxit eos pluraliter, sed eum singulariter. Huic et illud consonat Isaiae, qui dicit, se vidisse Seraphim et audisse clamantia: Sanctus, Sanctus, Dominus Deus Sabaoth (Isai. 6, 3). ⁹ Isai. 6, 3. ¹⁰ Psalm. 2, 3. — Edd. 1, 3, 8 verbo dicens praemitunt ita. ¹¹ Cap. 53, 8. ¹² Prov. 8, 22-30. Vat. et edd. 4, 5, 7, 9, contradicente etiam Vulgata, legunt Dominus possedit me ab initio pro in initio. ¹³ Vat. et edd. 4, 7 aptum. Mox post genitam auctoritate cod. D et edd. 1, 5, 8 supplevimus esse. Deinde codd. A E et edd. 1, 3 male: Ipsa enim. ¹⁴ Eccli. 24, 5. — Paulo post cod. D pro Verbi legit Christi generationem. ¹⁵ Mich. 5, 2, ubi Vulgata verbo egreditur praemittit mihi. Cod. D pro Ephrata habet terra Iuda; item cum codd. A E post parvulus addit vicus. Quam lectionem Hieronymus hunc ipsum Michaeae locum exponens commemorat et explodit; ed. cit. tom. VI. col. 488. ¹⁶ Cap. 1, 2; seqens locus est Psalm. 138, 7. ¹⁷ Cap. 1, 5. 6. — Paulo ante Vat. omittit Et ante in libro contra codd. et edd. 1, 3, 5, 8. ¹⁸ Cap. 61, 1.	¹ Gn. 3:3. — A little after this contrary to the codices and editions 1, 3 and 8, the Vatican text together with all the other editions has in the Hebraic (text) [hebraico] in place of in the Hebrew [hebraeo] .² Ps. 118:110. — A little before this only editions 1, 3 and 8 adds (who) preceded (him) [praecedentibus] after to all the others' [ceteris]. ³ Ps. 67:5. — The Vulgate and codices D and E omit the is [est] in this text, which however is included by (Sts.) Jerome, Augustine, and Bede in this position. ⁴ Ps. 80:9,10. ⁵ Or On the Faith to Gratian, ch. 11, n. 68. ⁶ The Vatican text and editions 2, 3, 4, 5, 7, and 9, reads proceeds [procedit], which corresponds less with the preceding born . . . was [natus est].* ⁷ Ps. 32:6. ⁸ Ps. 66:7, 8. — The words immediately following: For the triune confession etc. [Trina enim confession etc.] are attributed by Master (Peter) to St. Ambrose’s Explanation of the Psalms (loc. cit.), among whose (writings) we could not find them; but they are read without their author's name among (the writings) of (Peter) Abelard, Christian Theology. From whom Master (Peter) accepted not a few things. These are once an argument and an example, which we here transcribe from a praiseworthy work (Patrologia Latina, tome CLXXVII, col. 1227-28): That also seems to pertain [attinere] to this plurality of Divine Persons, which . . . was said through the serpent: You shall be as gods (Gn. 3:5), because, as has be said above, in Hebrew the word is Eloim. And thus did that greatest of Prophets and kings, David, speak, who preferring his own intelligence to all others' says: Above all those teaching me have I understood, above old men have I understood; he speaks, I say, of the distinction of the Trinity openly hinting: By the Word of the Lord have the heavens been made firm, and by the Spirit of His mouth all their virtue (Ps. 31:6). Who also in another place hints at the Unity equally with the Trinity, saying: May He bless us God, our God, may He bless us God, and let them fear Him all the ends of the earth (Ps. 36:7) . . . Indeed the triune confession of God expresses the Trinity of Persons . . . but the Psalmist reveals [aperit] the Unity of the Divine Substance in the same (passage), when after the triune mention of the Divine Name understanding only one God in the Three Persons, he does not subjoin “them” in the plural, but “Him” in the singular. With this that (word) of Isaiah is consonant, who says, that he say the Seraphim and heard them shouting: Holy, Holy, Holy, the Lord God Sabaoth (Is. 6:3). ⁹ Is. 6:3. ¹⁰ Ps. 2:3. — Editions 1, 3 and 8 add after saying the word thus. ¹¹ Chapter 53:8. ¹² Prov. 8:22-30. — The Vatican text and editions 4, 5, 7 and 9, by contradicting even the Vulgate, read the Lord possessed me from the start [. . .ab inito] in place of at the start [in initio]. ¹³ The Vatican text and editions 4 and 7 read an apt. Then before begotten [genitam] on the authority of codex D and editions 1, 5, and 8, we have supplied has been [esse]. Then codices A and E and editions 1 and 3 have badly: For she elsewhere. ¹⁴ Eccli. 24:5. — A little before this codex D reads the generation of Christ in place of of the Word. ¹⁵ Micah 5:2, where the Vulgate prefaces for Me [mihi] to the word shall step forth. Codex D has in the land of Judah in place of Ephrata; likewise together with codices A and E, it reads a little village [parvulus vicus], Which reading (St.) Jerome expounding that text [locum] of Micah cites [commemorat] and rejects; ed. cit., tom. VI, col. 488. ¹⁶ Chapter 1:2; the following citation is from Ps. 138:7. ¹⁷ Chapter 1:5, 6. — A little before this the Vatican text omits And before in the Book contrary to the codices and editions 1, 3, 5 and 8. ¹⁸ Chapter 61:1.
[Trans. nota: Hic nota perperam passus est* pro natus est.]	* [Trans. note: Here the footnote had suffered . . . was [passus est] for born . . . was [natus est] faultily.]

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CAP. V.

De testimoniis novi Testamenti ad idem pertinentibus

CHAPTER V

On the testimonies of the New Testament pertaining to the same

Nunc vero post testimonia veteris Testamenti de fide sanctae Trinitatis et Unitatis ad novi Testamenti auctoritates accedamus, ut in medio duorum animalium (id est Testamentorum) cognoscatur¹ veritas, et forcipe de altari sumatur calculus, quo tangatur ora fidelium. Dominus itaque Christus unitatem divinae essentiae ac personarum trinitatem aperte insinuat dicens Apostolis:² Ite, baptizate omnes gentes in nomine Patris et Filii et Spiritu sancti. « In nomine utique ait, ut Ambrosius ait in libro primo de Trinitate, non in nominibus », ut unitas essentiae ostendatur; per nomina tria, quae supposuit, tres esse personas declaravit. « Ipse etiam ait: Ego et Pater unum sumus. Unum dixit, ut ait Ambrosius in eodem libro, ne fiat discretio potestatis et naturae; et addidit summus, ut Patrem Filiumque cognoscas, scilicet ut perfectus Pater Filium perfectum genuisse credatur, et quod Pater et Filius unum sint, non confusione personae, sed unitate naturae ». Ioannes quoque in Epistola canonica ait:³ Tres sunt, qui testimonium perhibent in caelo: Pater, Verbum et Spritius Sanctus, et hi tres unum sunt. Ipse etiam in initio Evangelii sui ait: In principio erat Verbum, et Verbum erat apud Deus, et Deus erat Verbum; ubi aperte ostendit, Filium semper et aeternaliter fuisse apud Patrem, ut alium apud alium. Apostolus quoque aperte trinitatem distinguit dicens:⁴ Misit Deus Spiritum Filii sui in corda nostra. Et alibi:⁵ Si spiritus eius, qui suscitavit Iesum, habitat in nobis etc. Item alibi trinitatem atque uniatem evidentissime commendat dicens: Quoniam ex ipso, et per ipsum, et in ipso sunt omnia, ipsi gloria. « Ex ipso dicit, ut Augustinus in libro de Trinitate⁶ ait, propter Patrem; per ipsum dicit propter Filium; in ipso propter Spiritum sanctum ». Per hoc vero, quod non ait ex ipsis, per ipsos et in ipsis, nec ait ipsis gloria, sed ipsi, insinuavit, hanc Trinitatem unum Dominum⁷ Deum esse. Sed quia singulae pene syllabae novi Testamenti hanc ineffabilis Unitatis atque Trinitatis veritatem concorditer insinuat, inductioni testimoniorum super hac re supersedeamus et rationibus congruisque similitudinibus ita esse, prout infirmitas nostra valet, ostendamus.

But now after the testimonies of the Old Testament concerning faith in the Holy Trinity and Unity, let us proceed [accedamus] to the authorities of the New Testament, so that in the midst of the two animals (that is the Testaments) the truth may be recognized [cognoscatur]¹ and there may be taken by forceps from the altar the coal [calculus] by which the mouths of the faithful are to be touched. And so the Lord Christ openly hinted at the Unity of the Divine Essence and the Trinity of the Persons, saying to the Apostles:² Go, baptize all the nations [gentes] in the Name of the Father and of the Son and of the Holy Spirit. « And so He said “In the Name”, as (St.) Ambrose says in the first book On the Trinity, not “in the Names” », that the Unity of the Essence may be shown; through the three names, which He listed [supposuit], He declared the Persons to be Three. « He also said: I and the Father, we are one (thing) [unum]. He said “one (thing)”, as (St.) Ambrose says in the same book, lest there be a separation [discretio] of power and nature; and He added “We are”, that you may recognize [cognoscas] the Father and the Son, that is, so that a perfect Father may be believed to have begotten a perfect Son, and that the Father and the Son are one (thing), not by a confusion of a person, but by a Unity of the Nature ». (St.) John also said in his canonical Epistle:³ There are Three, who give [perhibent] testimony in Heaven: the Father, the Word and the Holy Spirit, and these Three are one (thing). He also says at the beginning of his Gospel: In the beginning was the Word, and the Word was with God, and the Word was God; where he openly shows, that the Son was always and eternally with [apud] the Father, as one with another. The Apostle also openly distinguishes the Trinity, saying:⁴ God sent the Spirit of His Son into our hearts. And elsewhere:⁵ If His Spirit, who raised up Jesus, dwells in us etc.. Likewise he elsewhere commends the Trinity and Unity in a most evident manner, saying: Since from Him, and through Him, and in Him are all things; to Him (be) the glory. « He says “from Him”, as (St.) Augustine says in the book On the Trinity,⁶ on account of the Father; he says “through Him” on account of the Son; “in Him” on account of the Holy Spirit ». But by this, that he does not say “from Them, through Them and in Them”, nor does he say “to Them (be) the glory”, but “to Him”, he hints, that this Trinity is the One Lord⁷ God. But because a singular syllable of the New Testament harmoniously hints at this truth of the ineffable Unity and Trinity, let us forebear [supersedeamus] the introduction [inductioni] of testimonies upon this matter and let us show by reasons and congruous similitudes, insofar as our infirmity prevails, that it is so.

¹ Habac. 3, 2; secundum versionem Septuaginta: In medio duorum animalium cognosceris; Vulgata: In medio annorum notum facies. Tamen codd. omnes, excepto B, et edd., excepta 8, legunt duum pro duorum. Omnes codd. et ed. 1 omittunt id est Testamentorum, quae verba videntur esse glossa. Ista applicatio huius textus est Augustini in XVIII. de Civ. Dei, c. 32. Verba forcipe de altari etc. alludunt ad Isai. 6, 6: Et volavit ad me unus de Seraphim, et in manu eius calculus, quem forcipe tulerat de altari. — In initio huius propositionis codd. A B C omittunt vero post Nunc.
² Matth. 28, 19; Vulgata: Euntes ergo docete omnes gentes: baptizantes eos in nomine Patris etc. Sed apud Ambros. de Trin. sive de Fide ad Gratian. I. c. 1. n. 8.: « Ite, baptizate gentes in nomine Patris et Filii et Spiritus sancti. In nomine utique, non in nominibus. Ipse etiam dicit: Ego et Pater unum sumus, Ian. 10, 30; unum dixit, ne fiat discretio potestatis et naturae; sumus addit, ut Patrem Filiumque cognoscas, quod perfectus Pater perfectum Filium genuisse credatur, et Pater et Filius unum sint, non confusione personae, sed unitate naturae ». — Vat. cum cod. C et nonnullis edd. omittit libro post in eodem; insuper Vat. aliaeque edd. omittunt et post discretio potestatis. Denique codd. A B C et edd. 1, 8 male omittunt personae post confusione.
³ Cap. 5, 7, ubi Vulgata cum cod. D et edd. 1, 8 testimonium dant pro testimonium perhibent; sed perhibent legitur etiam apud Hyginum Papam, Epistola de Fide et reliquis causis, relata ab Isidoro Mercatore, Patrolog. Latin. tom. CXXX. col. 109. et apud Cyrillum Alexand. libr. Thesaur. assert. XXXIV. Patrolog. Graec. tom. LXXV. col. 615.
⁴ Galat. 4, 6, ubi Vulgata corda vestra pro corda nostra, quod hic et alibi habet Magister. Nostra pro vestra utuntur etiam Ambros. in hunc locum et August. in Psalm. 118. serm. 14. n. 2, de Verbis Evangel. Matth. serm. 71. n. 29. nec non vetus lectio Hieronymi nunc ad calcem amandata.
⁵ Rom. 8, 11. et mox 11, 36.
⁶ Libr. I. c. 6. n. 12: Ex ipso, ex Patre; per ipsum, per Filium; in ipso, in Spiritu sancto. Codd. B C D et edd. 1, 8 Ex ipso ait, et subinde dicit pro ait. Omittunt dicit, quod postea sequitur, edd. 1, 8. Tum in codd. D E non Per hoc, sed Propter hoc.
⁷ Vat. contra codd. et edd. 1, 8 omittit Dominum.

¹ Hab. 3:2; according to the Septuagint version: In the midst of two animals shall you know [In medio duorum animalium cognosceris]; the Vulgate: In the midst of the years you shall make it known [In medio annorum notum facies]. However all the codices, except B, and the editions, except 8, use the poetic genitive plural duum instead of duorum. All the codices and edition 1 omit that is the Testaments [id est Testamentorum], which words seem to be a gloss. That application of this text is (St.) Augustine's in On the City of God, Bk, XVIII, ch. 32. The words by forceps from the altar etc. [forcipes de altari etc.] allude to Isaiah 6:6: And there flew toward me one of the Seraphim, and in his hand a coal, [calculus] which he had taken with forceps from the altar. — At the beginning of this proposition codices A B and C omit But.
² Mt. 28:19; the Vulgate reads: Going, therefore, teach all nations: baptizing them in the Name of the Father etc. [Euntes ergo docete omnes gentes: baptizantes eos in nominee Patris etc.]. But among (the writings) of (St.) Ambrose, On the Trinity or On the Faith to Gratian, Bk. I, ch. 1, n. 8: « Go, baptize the nations in the Name of the Father and of the Son and of the Holy Spirit. And so In the Name, not in the Names. He also says: I and the Father are one (thing) [unum], Jn. 10:30; He says one (thing), lest there be a separation [discretionem] of power and nature; He adds We are, that you may recognize [cognoscat] the Father and the Son, that a perfect Father may be believed to have begotten a perfect Son, and that the Father and the Son are one (thing), not by a confusion of a person, but by a unity of nature ». — The Vatican text together with codex C and not a few of the editions omits book [libro] in the phrase in the same book [in eodem libro]; in addition the Vatican text and the other editions omit and [et] after separation of power [discretion potestatis]. Then codices A B and C and editions 1 and 8 badly omit of a person [personae] after a confusion [confusione].
³ Chapter 5:7, where the Vulgate together with codex D and editions 1 and 8 has give testimony [testimonium dant] in place of give testimony [testimonium perhibent]; but this alternate reading is found even among Pope Hyginus, Letter on Faith and the other matters, as related by Isidore Mercator, Patrologia Latina, tom. CXXX, col. 109 and (St.) Cyril of Alexandria, Book of Treasures, assertion XXXIV (Patrologia Graeca, tom. LXXV, col. 615).
⁴ Gal. 4:6, where the Vulgate has your hearts [corda vestra] in place of our hearts [corda nostra], as Master (Peter) has here and elsewhere. Our [nostra] in place of your [vestra] is used also by (St.) Ambrose in this passage and by (St.) Augustine in Ps. 118, serm. 14, n. 2, On the Words of St. Matthew the Evangelist, serm. 71, n. 29, and it is the old reading now dismissed on the reckoning of (St.) Jerome.
⁵ Rm. 8:11 and then 11:36.
⁶ Bk. I, ch. 6, n. 12: “From Him”, from the Father; “through Him”, through the Son; “in Him”, in the Holy Spirit. Codices B C and D and editions 1 and 8 have “From Him” he says [ait], and understand by this he means [dicit]. They omit he says [dicit], because it follows afterwards, in editions 1 and 8. Then in codices D and E there is had not by this [per hoc], but on this account [propter hoc].
⁷ The Vatican text, contrary to the codices and editions 1 an 8, omits Lord [Dominum].

The English translation here has been released to the public domain by its author. The / symbol is used to indicate that the text which follows appears on the subsequent page of the Quaracchi Edition. The translation of the notes in English corresponds to the context of the English text, not that of the Latin text; likewise they are a freer translation that that which is necessitated by the body of the text. Items in square [ ] brackets contain Latin terms corresponding to the previous English word(s), or notes added by the English translator. Items in round ( ) brackets are terms implicit in the Latin syntax or which are required for clarity in English.

Sententiarum Quatuor Libri

The Four Books of Sentences