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Book of Eight Questions addressed to Emperor Maximilian, by Johannes Trithemius, abbot of St. James at Würzburg, formerly of Sponheim. Oppenheim, 1515."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0002-0001","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0002:p-0001","kind":"paragraph","language":"en","segment":2,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0002","sequence":1,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-2","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0002-0001"},"text":"[Source page illegible in the scan; the page image is the authoritative witness.]"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0003-0001","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0003:p-0001","kind":"paragraph","language":"en","segment":3,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0003","sequence":1,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-3","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0003-0001"},"text":"Johannes Trithemius, Abbot of Saint James at Würzburg, formerly of Sponheim: The Book of Eight Questions to Emperor Maximilian."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0003-0002","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0003:p-0002","kind":"paragraph","language":"en","segment":3,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0003","sequence":2,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-3","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0003-0002"},"text":"With the privilege of the imperial majesty: that it not be printed in his kingdom, empire, and lands, nor copies printed elsewhere sold there, within ten years, under the penalties expressed in the privilege, of ten marks of gold and the loss of all those books, etc."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0003-0003","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0003:p-0003","kind":"paragraph","language":"en","segment":3,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0003","sequence":3,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-3","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0003-0003"},"text":"Epigram of Richard Sbrulius of Friuli."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0003-0004","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0003:p-0004","kind":"paragraph","language":"en","segment":3,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0003","sequence":4,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-3","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0003-0004"},"text":"Who could deny that there is a God, parent of heaven and earth? No one is so savage as to deny that there is a God."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0003-0005","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0003:p-0005","kind":"paragraph","language":"en","segment":3,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0003","sequence":5,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-3","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0003-0005"},"text":"God himself is worshipped everywhere throughout the whole world; he is sought by different paths, yet he is the same."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0003-0006","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0003:p-0006","kind":"paragraph","language":"en","segment":3,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0003","sequence":6,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-3","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0003-0006"},"text":"The barbarian worships him, admonishing all things by a fixed law; he denies incense to the holy Son and to the Spirit."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0003-0007","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0003:p-0007","kind":"paragraph","language":"en","segment":3,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0003","sequence":7,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-3","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0003-0007"},"text":"The Hebrew boasts that he holds the true doctrines, and, with Moses as his leader, thinks himself to be the race of God."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0003-0008","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0003:p-0008","kind":"paragraph","language":"en","segment":3,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0003","sequence":8,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-3","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0003-0008"},"text":"But the people of Christ, who took their name from his name, steadfastly sings that God is triune."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0003-0009","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0003:p-0009","kind":"paragraph","language":"en","segment":3,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0003","sequence":9,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-3","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0003-0009"},"text":"Maximilian, greatest in empire, who presides over the realm, continually aids the cause and honor of Christ."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0003-0010","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0003:p-0010","kind":"paragraph","language":"en","segment":3,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0003","sequence":10,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-3","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0003-0010"},"text":"He asks, as it is right for an august king to ask such things, why the highest God permits there to be so many sects."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0003-0011","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0003:p-0011","kind":"paragraph","language":"en","segment":3,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0003","sequence":11,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-3","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0003-0011"},"text":"Why does he not reveal himself equally to all mortals? He is the leader and ornament of the hooded flock."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0003-0012","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0003:p-0012","kind":"paragraph","language":"en","segment":3,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0003","sequence":12,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-3","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0003-0012"},"text":"Whoever you are who used to doubt concerning the holy faith, you will read these things; soon you will be a certain foster-child of Christ."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0003-0013","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0003:p-0013","kind":"paragraph","language":"en","segment":3,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0003","sequence":13,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-3","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0003-0013"},"text":"End."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0003-0014","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0003:p-0014","kind":"paragraph","language":"en","segment":3,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0003","sequence":14,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-3","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0003-0014"},"text":"To the most serene and unconquered lord of the world, Emperor Maximilian: Johannes Trithemius, Abbot of [Peapolitanus?], The Book of Eight Questions. In the name of Christ begins [the book] of the monastery of Benedictbeuern."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0003-0015","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0003:p-0015","kind":"paragraph","language":"en","segment":3,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0003","sequence":15,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-3","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0003-0015"},"text":"I have obeyed your commands, most unconquered Emperor Maximilian, and have set down in this little book those eight questions which you formerly proposed to me, when I had been summoned to your Highness in the castle of Boppard, resolving them with what brevity I could."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0003-0016","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0003:p-0016","kind":"paragraph","language":"en","segment":3,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0003","sequence":16,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-3","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0003-0016"},"text":"You wished, however, if I remember correctly, that, so far as possible in their solution, I should follow the path of nature, on account of those who yield less to belief. Yet this did not seem possible to me in all matters, because the subject matter of the questions in many places rested upon theological rather than natural principles. For although the Christian religion, among all the sects of mortals, is held to be more closely conformed to the laws of nature, nevertheless the principal articles of our faith are not all provable according to the common path of nature. We believe that this was necessarily done so that faith might have a place, and that firm belief might not lack its own merit."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0003-0017","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0003:p-0017","kind":"paragraph","language":"en","segment":3,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0003","sequence":17,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-3","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0003-0017"},"text":"Therefore, entering upon the middle path of disputation, as far as my powers allowed and by command, I have used partly nature, and partly also the testimony of the divine Scriptures. For truly, the things which it is fitting for us to believe are not to be rashly examined by human arguments, since, as the holy Gregory says, faith has no merit when human reason supplies proof for it. Therefore, with fear of God, reverence"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0004-0001","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0004:p-0001","kind":"paragraph","language":"en","segment":4,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0004","sequence":1,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-4","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0004-0001"},"text":"of our undefiled Christian religion, I resolved to answer the questions proposed in such a way that I should depart from the definitions of the Roman Church neither in jest nor in earnest. Therefore whatever I have ever written or shall write, I wish all of it to be subject to its determination and judgment."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0004-0002","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0004:p-0002","kind":"paragraph","language":"en","segment":4,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0004","sequence":2,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-4","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0004-0002"},"text":"On Faith and Understanding, the First Question"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0004-0003","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0004:p-0003","kind":"paragraph","language":"en","segment":4,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0004","sequence":3,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-4","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0004-0003"},"text":"The first question of your most serene majesty was this: Why did the all-good God wish to be believed by mortals rather than to be known and understood, namely in that mode of knowledge and understanding by which he is known and understood by the holy angels?"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0004-0004","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0004:p-0004","kind":"paragraph","language":"en","segment":4,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0004","sequence":4,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-4","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0004-0004"},"text":"I remember that, when this question was put before your most sacred majesty, I answered as follows. Almighty God, who is without beginning, pure, everlasting, and unchangeable intellect, existing above every position knowable to us, far more perfect than infinite perfections, by his most wise will created from nothing at the beginning two intellects, namely the angelic and the human. The angelic intellect, at the beginning of its creation, was made in act with respect to all knowable things, and it knew all things. The human intellect, however, at first consists in potency with respect to all things, but is ignorant of all things. Yet in the end, through many continual upward actions, it will become like the angelic, knowing both God and all things that pertain to the knowledge of the promised knowledge and understanding."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0004-0005","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0004:p-0005","kind":"paragraph","language":"en","segment":4,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0004","sequence":5,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-4","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0004-0005"},"text":"The angelic and human intellects differ as any two opposites do, namely act and potency, light and darkness, knowledge and ignorance, habit and privation, beginning and end, immobile and mobile, substance and accident, truth and likeness, nature and art, health and infirmity, whole and part. For the angelic intellect is as act, light, knowledge, habit, beginning, immobile, immediate, simple substance, truth, nature, and whole. The human intellect, however, is as potency, darkness, ignorance, privation, end, mobile, mediated, composite, accident, likeness, art, and part."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0004-0006","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0004:p-0006","kind":"paragraph","language":"en","segment":4,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0004","sequence":6,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-4","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0004-0006"},"text":"Hence whatever things belong to the angelic intellect from the beginning, these same things belong to the human intellect at the end, after it has laid aside the burden of flesh; for just as the beginning perfects the angelic intellect by nature, so the end, by art, after many exercises at last raises the human intellect upward. Therefore between these two intellects there is great inequality from the beginning; nevertheless in the end they are at last made equal, where the human intellect will be as great by art as the angelic had previously been by nature."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0004-0007","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0004:p-0007","kind":"paragraph","language":"en","segment":4,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0004","sequence":7,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-4","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0004-0007"},"text":"Hence it is clear that the angelic intellect, as soon as it was created, from the beginning, without any action or motion of its own, knew by nature, immovably and substantially, all things that it can understand, and as a creature became in an instant full and perfect with the knowledge of all things. But since the human intellect was created in ignorance and privation of all things, and was temporally destined for a body for its own exercise, it must by continual action, motion, and art come to knowledge of God and of all things. The end will at last make it equal to the angelic intellect, changing its potency into act and bringing it from the merely potential and possible into essence; from empty it will make it full, from imperfect perfect, from deprived possessing, from dark luminous, from nocturnal diurnal, from lunar solar, from earthly heavenly. This cannot happen while the mind is bound in the body, as the holy Christ-loving Paul says: As long as we are in the flesh, we are pilgrims away from the Lord."},{"alignment_precision":"segment","annotations":["trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0004:p-0008:annotation-001","trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0004:p-0008:annotation-002"],"chapter_id":"ch-1","html_id":"p-en-0004-0008","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0004:p-0008","kind":"paragraph","language":"en","segment":4,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0004","sequence":8,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-4","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0004-0008"},"text":"To know God belongs to a pure, simple, and perfect intellect. But the human intellect, as long as it dwells in the body, is impure, mixed, unstable, and imperfect; for this reason it is ignorant of the knowledge of God, namely of that highest thing among things. But of both intellects, namely the human and the angelic, the object is the same: God, the supreme and single object of all things, toward which [unclear]; God, the single principle of things, toward which [unclear]."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0005-0001","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0005:p-0001","kind":"paragraph","language":"en","segment":5,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0005","sequence":1,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-5","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0005-0001"},"text":"with a natural inclination toward cognition, they return. But if the angelic is compared with the human, it is as nature is to art, and as intellect simply speaking is to reason, which is closely joined to disciplinary principles, whereas reason runs through principles to conclusions. Hence it is manifest that the angelic intellect apprehends its proper object immovably; toward this the human intellect, through the angelic medium, after many exercises of itself, as has been said, at last, by reasoning, prepares an ascent for itself. But the human intellect is separated, by the medium of angelic cognition, from the perfection of its natural object, and therefore necessarily becomes mobile, returning through that medium to its own principle. For every motion is made from one extreme through a middle to an extreme; but where there is no middle, the extremes are already immediately proximate, and for this reason immobile. But the human intellect, placed as it were in a dark prison so long as it is held in the body, is moved by sense and reason to understand, although confusedly and much too imperfectly; and for that reason it admits a medium between itself and God, which we have called angelic, bearing the body as a very great impediment to its destined perfection. Indeed a lover of wisdom said: The body that is corrupted weighs down the soul, and the earthly habitation depresses the sense that thinks many things. Therefore it was altogether necessary for us to believe God rather than to know or understand him, because it is utterly impossible for that super-divine, uncircumscribable majesty to be comprehended by us, who understand nothing without the ministry of the senses and the discourse of reason. But God, existing far above every position, remains subject neither to the senses of mortals nor to reason, as he is read to have said to Moses: No man shall see me and live. Hence also the divine evangelist John says: No one has ever seen God. Nor is it any wonder. For since God is the first, eternal, purest, simplest, most perfect, immobile intellect; the creator, incomprehensible, highest, and far above every position, immeasurable and uncircumscribable, he could not be comprehended by the human intellect, which is impure, subject to composition, imperfect, mobile, created, comprehensible, lowest, and established under the measure of position."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0005-0002","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0005:p-0002","kind":"paragraph","language":"en","segment":5,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0005","sequence":2,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-5","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0005-0002"},"text":"But as to that question which seemed to arise from the first, whether God, since he is omnipotent, could have made himself knowable to the human intellect just as to the angelic, I say that no one of sound mind has ever denied that God can do all things. But we say that God cannot do those things which involve contradiction, because they are contrary to the order of wisdom that immutably disposes all things, just as they are not doubted to be contrary to the destruction of the whole; and if I shall say it, utterly opposed. For it neither was fitting, nor could in any way have happened, that God should be comprehended by the human intellect, since if mortal man, by the dictate of nature, comprehended immortal God, certainly he would no longer seem to have to be called man or mortal, but angel; and either man would have to be compared to God, or God to man. For as long as the angelic intellect stands between, the human cannot understand God. And it stands between until the death of the flesh, when the mind, having obtained natural liberty, escapes, wholly equal to the angel. You see now, I believe, emperor, that it is manifest that it neither was fitting nor was possible that the human intellect should comprehend the divine: the created, the creator; the temporal, the eternal; the mutable, the immutable; the weak, the omnipotent, since, as a certain philosopher says, there is no proportion of the finite to the infinite. It is therefore necessary for mortals to believe in immortal God, whom we can comprehend by no manifest reasoning. Although the order of the whole universe declares an author who provides for all things, and although we understand nothing besides him to have been brought forth into being without a beginning, nevertheless what God is and in what manner he is, the human mind cannot grasp:"},{"alignment_precision":"segment","annotations":["trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0006:p-0001:annotation-001","trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0006:p-0001:annotation-002"],"chapter_id":"ch-6","html_id":"p-en-0006-0001","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0006:p-0001","kind":"paragraph","language":"en","segment":6,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0006","sequence":1,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-6","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0006-0001"},"text":"Since he is far above all things that we, or any mortal, can understand concerning him, he is far beyond and above every affirmation, as holy Dionysius says. For he is neither soul, nor sense; nor does he have imagination or opinion, or reason, or understanding; nor is he reason, nor understanding; nor is he spoken of, nor understood. Nor is he number, nor multitude, nor order, nor magnitude, nor smallness, nor equality, nor likeness, nor unlikeness; nor does he stand, nor is he moved; nor does he bring about rest, nor have power; nor is he power; nor is he light; nor does he live, nor is he life; nor is he substance, nor age, nor time; nor is there any spiritual contact with him; nor is he form, nor truth, nor kingdom, nor wisdom, nor one; nor is there denomination of son or father; nor is he any of those things that are known to us or to anyone else in the world. Nor is he any of those things that are not; nor do any of the things that are have knowledge of him, [unclear] as he himself is. Nor is there speech of him, nor error, nor truth. For the perfect and singular cause of all things is also above every affirmation. And his excellence, namely of him who is simply released from all things and is above all things, is above every negation. Therefore we say, Dionysius says, that since he is [the cause?] of all things, he is neither without substance nor without life; nor does he lack reason or mind; nor is he body, nor figure, nor species; nor does he have quality, quantity, or bulk. Nor is he in a place, nor is he perceived, nor does he have sensible touch; nor does he sense, nor is he sensible; nor is he subject to rashness or disturbance, agitated by fleshly passions. Nor is he weak, subject to sensible accidents; nor is he in need of light, nor does he admit change, corruption, division, or flux; nor is he or does he have any other thing belonging to sensibles. Hence, since he is far above every affirmation, excelling [unclear], he could not be comprehended by a creature that necessarily uses the senses for understanding; as the true Peripatetic said, that there is nothing in our intellect unless it has first been in sense. Therefore God, who is not subject to the senses of mortals, far exceeds human understanding: according to affirmative positing he is truly altogether in all things, and according to negative removal, the nearer he is approached, he is none of all the things that are subject to the knowledge of mortals. Indeed, since he is above all things, he can be none of those things that are subject to him. Therefore Empedocles beautifully gave a likeness, saying: God is a sphere whose center is everywhere, whose circumference is nowhere. Let human understanding now raise itself as much as it can; and let him who strives to comprehend God comprehend, if he rightly understands it, the center of this imagined sphere and at the same time its nowhere-ending circumference. But if he is not capable of understanding this proposition of the likeness properly, why does he strive to investigate the essence of God, which exists above every affirmation? May it not weary you, most unconquered Caesar, to hear another likeness concerning God from Cusanus, formerly cardinal priest of the Roman Church, my fellow Mosellan, a man most learned in those times, who says: God is a straight line of infinite length, which makes a circle. Now then let us see. If it is a straight line, how does it make a circle? But if it makes a circle, how is it straight? For a circle and a straight line are naturally opposed. Nevertheless, a line of infinite length, since it has neither beginning nor end, necessarily makes a circle, although it is proposed to be imagined not as curved but as straight. Since therefore God is infinite, greatest without quantity, best without quality, all things in all without circumscription, above all things without an excluding position:"},{"alignment_precision":"segment","annotations":["trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0007:p-0001:annotation-001"],"chapter_id":"ch-6","html_id":"p-en-0007-0001","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0007:p-0001","kind":"paragraph","language":"en","segment":7,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0007","sequence":1,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-7","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0007-0001"},"text":"it was not possible that he should be comprehended by the circumscribable human intellect, which uses the service of the senses for understanding; and that what is promised to it when purified at last in the fatherland should be granted to it, confused and impure, on the way. But after our mind, at last released from the flesh, has [unclear] escaped to its own center, made equal to the angels, we shall know God perfectly, and all things, just as the holy Apostle says to the Corinthians: “Now we see through a mirror and in an enigma; but then face to face.” Therefore we said that the angelic intellect, by the guidance of its nature, adheres immovably to its own principle, because it is pure act and habit; and since it is naturally simple in condition, it can be hindered by no traffic of composition. But the human intellect, as it is now sufficiently established has been declared, since it is potentiality and privation, is impure because of its commerce with its body; indeed it is so far held back from perfect act until at last, released from the flesh, it shall have passed into the fellowship of likeness with the angels, then for the first time to be admitted to the true knowledge of God. But if meanwhile the affection of love, necessary for salvation, is joined to present Christian faith and future divine knowledge, the same eternal blessedness prepared for God’s worshippers will be granted with the holy angels. But if a depraved mind, through too much commerce with its flesh, has scorned the love of God, then indeed the intellect, released from its prison-house, will escape to the knowledge sublime in the measure belonging to it by nature; but it will be the more wretched, the more by evil will it is found to be like the demons. Therefore, to conclude as I may the solution of the question proposed, I say that it is not possible that almighty God be perfectly understood by us so long as, mortal, we dwell in the flesh."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-6","html_id":"p-en-0007-0002","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0007:p-0002","kind":"paragraph","language":"en","segment":7,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0007","sequence":2,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-7","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0007-0002"},"text":"On Faith Necessary for Salvation: The Second Question."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-6","html_id":"p-en-0007-0003","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0007:p-0003","kind":"paragraph","language":"en","segment":7,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0007","sequence":3,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-7","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0007-0003"},"text":"The second question of your unconquered majesty was this. Since today only a small part of the world is subject to the laws of the Christian faith: whether that opinion of very many people seems admissible without injury to the truth, who think that each person, in his own religion which he believes to be true and saving, as a worshipper of one God, can be saved outside the Christian faith without baptism, provided that nothing is known of the religion of Christ."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-6","html_id":"p-en-0007-0004","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0007:p-0004","kind":"paragraph","language":"en","segment":7,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0007","sequence":4,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-7","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0007-0004"},"text":"To respond to this question simply, according to the common intention, I judged superfluous, since I know that today many among Christians, through what is as it were an impious piety for the salvation of lost men, make themselves cruel toward God. But because the cause of just consideration moved your most serene highness to ask these things, not because you do not know what must be held as Catholic in this position, but so that you might have something true to set against those who attack it, I shall answer the questions, as briefly as I can. If anyone could be saved outside the Christian faith, Christ, the Son of almighty God, would seem to have been made man superfluously and without cause. For if there is salvation outside Christ, Christ is not the savior of all. But because it was necessary, according to the Scriptures, that the only-begotten Son of God, for the salvation of the human race, be born a man in the world, suffer, die, and rise again on the third day, he did not come into this world in vain, nor superfluously, nor without cause. Since this is so, whoever asserts that anyone can be saved outside the faith of Christ shows himself not a Christian but an adversary of the faith and a deserter of Christ. For whoever does not believe in Christ the Son of God promises himself eternal salvation in vain. For he himself, Jesus Christ, who is the truth, says in the holy Gospel: “He who does not believe is already judged, because he does not believe"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-6","html_id":"p-en-0008-0001","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0008:p-0001","kind":"paragraph","language":"en","segment":8,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0008","sequence":1,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-8","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0008-0001"},"text":"in the name of the only-begotten Son of God. And again, a little later, he adds, saying: “He who believes in the Son has eternal life; but he who is unbelieving toward the Son shall not see life, but the wrath of God remains upon him.” Saint [Christophylus?] also says: “Without faith it is impossible to please God.”"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-6","html_id":"p-en-0008-0002","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0008:p-0002","kind":"paragraph","language":"en","segment":8,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0008","sequence":2,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-8","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0008-0002"},"text":"The solution of the proposed question is now clear to all who truly believe in Christ: that through him, the Savior of the world, there is salvation, and whoever does not believe in him cannot be saved. Nor is it permitted for a Christian in any way to pass beyond the bounds of his religion, so as to presume to explain this question otherwise than Christ taught. But whoever departs from this rule of faith by bringing forward the contrary plainly shows that he does not think rightly concerning Christ, the Savior of the faithful. For whoever promises salvation to anyone outside Christ wishes to declare Christ a liar. But we, confirmed by the most sacred ordinances of the Gospel, firmly and indubitably believe and declare that no one outside the faith of Christ can be saved, however much he worships one God, however holy or just a life he lives, however much he trusts in his paternal or other religion. Christ is salvation, and outside the Christian faith no one will be saved. For why did Christ, the Son of God, wish to die for the sins of the world, if each person could have been saved outside faith in him, in his own paternal tradition? From the beginning of the world, after the fall of the human race, it was impossible for anyone to be saved unto eternal life otherwise than in the blood of our Lord Jesus Christ, he says."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-6","html_id":"p-en-0008-0003","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0008:p-0003","kind":"paragraph","language":"en","segment":8,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0008","sequence":3,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-8","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0008-0003"},"text":"For what of the fact that the greater part of mankind remains outside the faith of Jesus today? Did not the Savior of the world himself long ago foretell in the holy Gospel that many are called, but few chosen? And again he says: “Enter through the narrow gate. For wide is the gate and spacious is the way that leads to perdition, and many are they who enter through it.” What, we ask, can our salvation contribute to God, who has no need of our goods? For whether many are saved, God himself is the immutable Lord of all; nothing is added to him if all are saved, nothing is lacking if the whole world perishes."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-6","html_id":"p-en-0008-0004","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0008:p-0004","kind":"paragraph","language":"en","segment":8,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0008","sequence":4,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-8","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0008-0004"},"text":"The order of divine providence and majesty is infallible; it embraces those who are to be damned no less than those who are to be saved, each and all. Certainly no one of the damned suffers injury, since, just as in the first man we all fell, so no one is saved except in the blood of Jesus Christ through mercy, and no one is damned except in his own unbelief and by desert through justice."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-6","html_id":"p-en-0008-0005","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0008:p-0005","kind":"paragraph","language":"en","segment":8,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0008","sequence":5,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-8","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0008-0005"},"text":"From what has been set forth, another question of no small difficulty arises, which the curiosity of men is accustomed to raise against those who think rightly concerning the faith of Christ: Why does almighty God, since he is just and merciful, not cease to create so many thousands of men whom he most certainly foreknew were to be damned? Why does he not spare the wretched, and refrain from bringing forth into destruction in such a multitude those whom he foreknew would turn aside to evil? For it would seem better not to be than to be evilly. To this question let him answer who thinks himself God’s counsellor. Who am I, that I should explain the cause of the divine will? For all things whatsoever the Lord willed, he made in heaven and on earth; there is no one who can resist his will. Hence a certain wise man says to God: “Who will charge it to you if the nations that you made perish?” The almighty has established for things an order of alternation, which he will never revoke by any fullness of change. For just as he permits his sun to rise upon the good and the evil, so until the end of the world he allows men to be conceived, born, and grow, the pious and the impious. The thoughts of men are not in God, nor does he change his counsel according to time; but since he is immutable and eternal, willing all things together and at once and always, he has from eternity unchangeably preordained them. God speaks once, as Scripture bears witness, and does not add; since whatever he wills, he wills immovably and admits no change. Therefore, that men should be born good and evil, pious and impious, faithful and faithless, sinners and saints, those to be saved and those to be damned, by a most just reason"},{"alignment_precision":"segment","annotations":["trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0009:p-0001:annotation-001"],"chapter_id":"ch-6","html_id":"p-en-0009-0001","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0009:p-0001","kind":"paragraph","language":"en","segment":9,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0009","sequence":1,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-9","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0009-0001"},"text":"God permits, who has assigned this order to all things. Nothing is lost to God, who is lord of all, and who holds sovereignty everywhere, strengthened no less over evil than over good men and spirits. Christ Jesus, God from God the Father without time, and man from the Virgin in time, appointed mediator of God and human beings, is himself the one through whom we have access to God. He is the savior of all the faithful; of him he thinks wrongly who rashly grants that anyone can be saved without the Christian faith. The omnipotence of God has regard to the order of things which he established; according to its inviolable sequence of righteousness no one will be saved without faith in Christ: no one who does not believe in the Son of God is justified. Therefore they are moved by vain and utterly foolish piety who think that anyone outside the faith of Christ, in the whole world and in any sect whatever, is to be saved, since this is plainly contrary to his sentence. Let them hear the Savior himself again saying in the Gospel: No one comes to the Father except through me. For I am the way, the truth, and the life. If no one comes to the Father except through the Son, certainly no one will be saved except through him. Who will save the Jew and the pagan, since no one can be saved except through Christ? But Christ will undoubtedly save only those who believe in him with heart, speech, and deed. He will not save the Jew, not the Saracen, not the pagan, who do not believe in him, but despise his teaching, contemn the faith, and, blaspheming his holy name, vilify it all day long. For he himself said in the Gospel: Whoever is ashamed of me and of my words, I too shall be ashamed of him before my Father and his holy angels. Tell me now, you who worship Christ and contend that someone can be saved outside the Christian faith in his own sect, which he thinks true: do you believe the Gospel of Christ to be true or false? If true, why do you think the contrary of it? For Christ says: He who has not believed in the Son of God, the wrath of God remains upon him; and he has already been judged and will be condemned; and that no one comes to the Father except through me. But you, seduced by I know not what rashness, force in the contrary, saying that a man outside the faith of Christ, trusting in his ancestral religion, which he believes to be true and pleasing to God, or living innocently according to the law of nature, and especially since perhaps he has never heard anything of the faith of Christ, is to be saved in his confidence. Christ did not say this, but: He who has believed in the only-begotten Son of God will be saved; but he who has not [unclear]. He excepted no one; he admitted no condition, since he who had come to suffer for all had provided for the salvation of all through faith alone. If faith in the Savior is lacking, then no confidence will save the unbeliever. For the holy prelate Augustine said in On Faith to Peter: Hold most firmly, and in no way doubt, that not only all pagans, but also all Jews, heretics, and schismatics who end this present life outside the catholic Church will go into the eternal fire, which has been prepared for the devil and his angels. You see now where foolish compassion draws you: you who measure God by human laws, so that you may make him merciful in all things, do not fear to judge his only-begotten Son, our Lord and Savior Jesus Christ, a liar. But Christ is truthful, who says that those who do not believe in him are to be damned; you, however, are rash and liars, because you trust that someone can be saved outside his faith. Whoever truly believes in Christ does not permit anyone at all outside the unity of the catholic Church of Christians to be said to be saved. Who says the contrary? For this is the inviolable sentence of catholic tradition, which the Lord Jesus himself, the Son of God, defined in the holy Gospel: namely, that no one is to be saved outside his faith, which he himself instituted, taught, and confirmed by his own blood. Whoever, therefore, [maintains] that a man is to be saved in any sect whatever outside the faith of Jesus"},{"alignment_precision":"segment","annotations":["trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0010:p-0001:annotation-001"],"chapter_id":"ch-10","html_id":"p-en-0010-0001","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0010:p-0001","kind":"paragraph","language":"en","segment":10,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0010","sequence":1,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-10","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0010-0001"},"text":"has affirmed [unclear] of Christ, or has believed it in his heart, is not a good Christian, but rather an apostate and a disciple of Antichrist; and unless he comes to his senses, let him know that he is to be tormented forever in hell with him. For he is an Antichrist, not a Christian, who says that one who does not believe in the Lord Jesus is to be saved without the Savior. Therefore, most wise Caesar, let no one appear in the sight of your majesty, let no one feel that you adheres to him, who thinks that men are to be saved outside the faith of Jesus Christ. For everyone who has believed that anyone is to be saved outside the faith of Christ has denied both Christ and his Gospel. But when we say that all who are not Christians are to be damned, this is a sign not of cruelty but of true piety. For it is better to believe firmly in the truth than to assent falsely to a man. That all Jews, pagans, gentiles, Saracens, schismatics, heretics, and unbelievers are without doubt to be damned eternally with the demons is attested by the holy Church, which took and confirmed this judgment from no other source than from the words of Christ. For thus he said: “He who believes in the Son has eternal life,” by which the faith and work of a good Christian are signified. “But he who is unbelieving toward the Son shall not see life, but the wrath of God remains upon him.” Here are designated all Jews, pagans, Saracens, gentiles, and all who do not believe in our Lord Jesus Christ. Concerning schismatics and heretics, however, the judgment of Christ is manifest in the Gospel, where he says: “If he refuses to hear the Church, let him be to you as a heathen and a publican.” Heathens are gentiles; publicans are manifest and public sinners, of whose damnation the most certain holy Church does not doubt. For who among Christians would doubt that gentiles and monstrous sinners, and manifest ones, are to be damned? Since, therefore, all schismatics and heretics despise the holy Church, they are most rightly said to be like the gentiles and publicans who are to be damned for their crimes and deserts, and they will justly undergo with them equal punishments of everlasting damnation."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-10","html_id":"p-en-0010-0002","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0010:p-0002","kind":"paragraph","language":"en","segment":10,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0010","sequence":2,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-10","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0010-0002"},"text":"Behold those whom the just sentence of Christ the Savior has damned: does the foolish commiseration of men, not to say impious cruelty, presume that they are to be saved? They desire to be merciful toward lost men, and do not fear to show themselves cruel toward God. Those whom he by justice has assigned to death, they assert, with the worst presumption, are to be recalled to life. It is not good or useful for a Christian, whether in earnest or in jest, to contradict Christ. He is impious, not a Christian, whoever says that unbelievers are to be saved. When Adam, the first man, perished, we all sinned, and the wrath of God remained upon the whole human race from the beginning of the world until Christ. Christ came, born of a virgin; being God and man, innocent of sin, he voluntarily underwent the death of the cross, and, having become mediator between God and man, removed the wrath of original guilt from those who believe in him. For thus he says: “He who believes in the only-begotten Son of God has eternal life. But he who is unbelieving toward the Son shall not see life; rather, the wrath of God remains upon him.” Indeed, without faith in Jesus Christ no one will be saved, however justly and holily he may seem to live in his own religion. For almighty God can save a believer without material baptism, but he cannot make safe one who denies the faith without faith. No one is saved unwillingly, because no one believes unless willingly. For the Lord knows who are his, since he saves those who believe in the Son through repentance, but condemns unbelievers by the equity of justice."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-10","html_id":"p-en-0010-0003","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0010:p-0003","kind":"paragraph","language":"en","segment":10,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0010","sequence":3,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-10","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0010-0003"},"text":"Hence, while these matters were enclosed, a new question struck the mind. What is to be thought about the infants and fools of unbelieving pagans and Jews? To this one must answer briefly. Just as the infants of Christians, baptized in the faith of their parents, are saved, so the unbaptized children of all unbelievers will be damned in the perfidy of their parents. The judgment concerning fools of either religion is similar: just as we believe without doubt that baptized fools of Christians are to be saved, so we should say without doubt that those of unbelievers are to be damned."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-10","html_id":"p-en-0011-0001","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0011:p-0001","kind":"paragraph","language":"en","segment":11,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0011","sequence":1,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-11","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0011-0001"},"text":"Again here he asks what, according to Catholic doctrine, is to be thought about those people who inhabit the newly discovered islands in the great sea, of which no mention is made among the cosmographers, and who, as we have been informed, have never heard anything at all of the Christian religion. A brief answer is given, conforming in all things to what has been written before: Truth has utterly excepted no one who does not believe from damnation: not an islander, not one contiguous with our world, not anyone else, whether dwelling near or far away; but indifferently and without limitation of persons he concluded, saying: “He who believes and has been baptized will be saved; but he who does not believe will be condemned,” and the wrath of God remains upon him. Who removes the wrath of God from man, except our Lord Jesus Christ, who is the mediator between God and men? By what means, except through faith formed in him who, innocent, tasted death? Since, therefore, no one is saved without faith, we cannot promise salvation to those ignorant of Christ, who, it is agreed, do not have the piety of faith in him. Necessarily, therefore, we shall say that all are damned who do not believe in the Son of God, whether they have heard of him or are wholly ignorant of him. Yet we grant one thing: that if any among those who are ignorant of Christ have lived well according to the law of nature, invoking one God, even if they have sometimes sinned, provided they had done penance before death, they have been, or are to be, less gravely damned than those who either, hearing of Christ, despise him, or among either group have lived wickedly and foully. For God is just; he does wrong to no one, but renders to each according to his works. But the wrath of God remains upon all who do not believe in his only-begotten Son, because of the original sin of the first man, from which no one is justified except through faith and the baptism of our Lord and Savior Jesus Christ. But if original sin has been alone in a person, as in little children, unless it is removed through Christ it condemns the one who has it only to the penalty of loss, by which, namely, he is shut out forever from the vision of God and the enjoyment of the happiness of the saints. But an adult who sins mortally will be punished after death with a double penalty, namely of loss and of sense, so that he both does not see God and, feeling the pains of the fire of Gehenna without end, never escapes them. But Jews and Saracens, and all the rest who, hearing the faith of Christ, despise it, are without doubt damned to both penalties, of loss and of sense, whether otherwise they live innocently according to the law of nature or the contrary. Yet among those who have never had any hearing of Christ, if any should live innocently according to the law of nature until death, I do not think they have furnished cause for it to be said or believed that they are to be damned to the penalty [of sense?], although they are deprived forever of the vision of God, which theologians have called [the penalty of] the damned. For no one will behold the face of God the Father almighty unless he has been reborn through faith in Christ. ¶ Now let us bring judgment against those who, when we assert these things to them in Catholic fashion according to Christ’s doctrine, object with foolish reflection: Why did God, since he is supremely good, wish to create so many thousands of men, whom he foreknew from eternity were to be damned? For if a comparison of Christians is made with unbelievers, scarcely a twentieth part of the people of the whole world today believes in our Lord Jesus Christ. The boundless curiosity of this question has often struck many; if their faith in Christ were firm and devotion in them fervent with love, they would not ask things so unusual and difficult. For who is found among mortals with such honor of doctrine or holiness that, apart from God himself, he might disclose to us the cause of the divine will? The will of God is incomprehensible, because he himself is the cause of his most righteous will. The everlasting order is inviolable; and, as I said above, God does wrong to no one. When God judged the universal flood upon the earth, were not only eight people saved in the ark, while all the rest perished by the inundation of the waters? The cause of their being struck down was sin. That they were created, there was no other cause than the uncircumscribable goodness of God. That few are saved while many perish, a figure preceded the mystery: and Noah’s ark [was] of the Christian faith"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-10","html_id":"p-en-0012-0001","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0012:p-0001","kind":"paragraph","language":"en","segment":12,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0012","sequence":1,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-12","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0012-0001"},"text":"sacrament. For indeed, just as outside Noah's ark all perished in the flood, so now all who are outside the unity of the catholic Church of Christians, without doubt, are eternally in their sins, Jews as well as pagans, heretics likewise and schismatics. The justice of God condemns those whom his goodness created. But mercy saves those whom grace has confirmed; for, as the holy Apostle says, it is not of him who wills nor of him who runs, but of God who shows mercy; since he has mercy on whom he wills, and whom he wills he hardens. Rightly weighing the freedom of human choice, we shall know also the just will of God."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-10","html_id":"p-en-0012-0002","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0012:p-0002","kind":"paragraph","language":"en","segment":12,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0012","sequence":2,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-12","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0012-0002"},"text":"On The Miracles Of Unbelievers. Third Question."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-10","html_id":"p-en-0012-0003","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0012:p-0003","kind":"paragraph","language":"en","segment":12,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0012","sequence":3,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-12","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0012-0003"},"text":"The third question of your most serene majesty was: If no one is saved outside the faith, whence come miracles among unbelievers, since we know from the report of many that astonishing things occur even among unbelievers?"},{"alignment_precision":"segment","annotations":["trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0012:p-0004:annotation-001"],"chapter_id":"ch-10","html_id":"p-en-0012-0004","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0012:p-0004","kind":"paragraph","language":"en","segment":12,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0012","sequence":4,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-12","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0012-0004"},"text":"The solution of this question, as it seems to me, will not be difficult, if we give faith to the Scriptures and apply the necessary consideration to the natural powers of the soul. A miracle is a new and unusual event, which occurs contrary to custom and draws human beings into wonder. Hence good Christians [perform them] in one way; bad Christians in another, [unclear] in public justice; servants, truly, through signs of public justice; but unbelievers through private contracts with demons, namely implicit or explicit. Concerning the good, indeed, the Lord said in the holy Gospel: These signs shall follow those who believe. In my name they shall cast out demons; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall not harm them. They shall lay hands upon the sick, and they shall be well."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-10","html_id":"p-en-0012-0005","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0012:p-0005","kind":"paragraph","language":"en","segment":12,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0012","sequence":5,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-12","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0012-0005"},"text":"Concerning bad Christians, however, who perform miracles in the name of Jesus Christ, we read thus written in the Gospel: Many will say to me on that day: Lord, Lord, have we not prophesied in your name, and in your name cast out demons, and in your name done many mighty works? And then I shall declare to them that I never knew you: depart from me, all you who work iniquity. But outside the Church of God, where the name of our Lord Jesus Christ is not invoked, if any marvels are done beyond the custom of nature or human art, no good Christian doubts that they are done by the cooperation of demons. And works of this sort your Caesarean Serenity, by discernment of power, judges should rather be called marvels than miracles. Nor does this judgment depart from the reason of truth, insofar as there should be a necessary distinction between the prodigies of light and of darkness."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-10","html_id":"p-en-0012-0006","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0012:p-0006","kind":"paragraph","language":"en","segment":12,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0012","sequence":6,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-12","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0012-0006"},"text":"I find four agents of wondrous things, but I recognize one alone, God, who truly works miracles, chiefly as the cause of all good things. Therefore the first and greatest agent of all marvels is God, who, filling the whole world with signs, miracles, and mighty works, has illuminated it; to him none of the rest is to be compared. He created heaven and earth, the sea and all things that are in them; he alone is omnipotent, just, holy, and upright; good, incomprehensible, greatest, glorious, immeasurable, and everlasting. Let all other things be beneath him, for whatever can happen wondrously in this world is certainly less than the whole world itself, which he was able to create from nothing. Every miracle, too, that can be done through a human being is less than the human being himself, whom God, the creator of all things, formed from the beginning in his own image and likeness. And although the visible miracles of God among mortals, through the constant habit of seeing natural things, now almost lose their value, nevertheless, if we behold them wisely, they will appear greater and rarer than all unusual things. But the mode in which God works miracles is the unchangeable will of God, which, since it is omnipotent, does all things whatsoever he has willed in heaven and on earth. For he spoke and"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-10","html_id":"p-en-0013-0001","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0013:p-0001","kind":"paragraph","language":"en","segment":13,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0013","sequence":1,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-13","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0013-0001"},"text":"are: he himself commanded, and they were created. The will of God is ordered and everlasting; therefore his miracles are incomparably greater than the others. For greater than all the miracles of this world is what we behold, the whole universe, and whatever is contained in it, created by the will of God. The unchangeable divine will works all things, enduring, and lacking both beginning and end; but whatever God wills, he always wills, because, since with him willing and being able are the same, it does not belong to the unchangeable one to labor. Hence all the universal miracles that the Creator of all things performs he has presented for good and evil people to behold; and after the general things which by now have become cheapened among mortals through use, in almost every single creature he has also shown infinite things specially worthy of wonder."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-10","html_id":"p-en-0013-0002","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0013:p-0002","kind":"paragraph","language":"en","segment":13,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0013","sequence":2,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-13","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0013-0002"},"text":"The second performer of miracles is the good angel, who very often works wonders for mortals both by natural power and by divine power. For those most blessed spirits are sent by divine ordinance in ministry to the faithful; to good and evil people they furnish those things that are benefits of nature, but only to those believing in God our Lord Jesus Christ do they administer the gifts of saving grace. Hence there is no doubt that those miracles which are done in the Church of the saints by invocation of the divine name are displayed by their ministry and cooperation. But the wonders of unbelievers, if any are done today or are read to have been done formerly, are either fabricated or falsely reported, or are accomplished by the mockery of demons. For it cannot happen that unbelievers perform any miracles by the ministry of good angels, since where Christ Jesus, the Son of God, is not believed, no signs of grace are displayed by good spirits to impious and reprobate men. Indeed, since they are obstinate in the error of a false religion, if in their own estimation they have obtained any miracle, there is no reason whatever to doubt that it is done through the ministry of demons. For since they are wholly unlike the good angels, they attain no familiarity with them. No despiser of the Christian faith can please God; but whoever is shown to displease almighty God is without doubt deprived of the familiarity of the holy angels. Yet through this I do not withdraw the claim that every man has been entrusted to some good spirit, by whose ministry, even if he is unbelieving toward the Son of God, he may receive the benefits of nature, though he may not reach the gifts of grace. But to those who believe in our Lord Jesus Christ they confer not only the benefits of nature, but also administer the gifts of grace. It is therefore manifest that, if any miracles are done among unbelievers, they cannot be done by the gift of God or by the ministry of the holy angels, since all are placed outside the unity of the Church, and signs cannot be worked by the impious through public righteousness. For God, as has been said, does not remove his original wrath from man except through faith in Jesus Christ; but everyone who is unbelieving toward the Son of God will not see eternal life, but the wrath of God remains upon him. Therefore everyone upon whom the wrath of God remains will not be able to please him; and so if any wondrous things are done at his prayers, they should be believed to have been performed not by the power of God nor by the ministry of angels, but rather by the substitution of demons."},{"alignment_precision":"segment","annotations":["trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0013:p-0003:annotation-001","trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0013:p-0003:annotation-002"],"chapter_id":"ch-10","html_id":"p-en-0013-0003","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0013:p-0003","kind":"paragraph","language":"en","segment":13,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0013","sequence":3,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-13","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0013-0003"},"text":"The third performer of wonders is the devil, who, like an ape, is eager to imitate whatever he has seen, and deceives the minds of men, especially unbelievers, with various illusions; and [unclear] by a certain likeness of miracles those believing in him [unclear] to be able to seduce men, whom it is agreed were created by nature subtler than all mortals. They cannot know the thoughts of mortals except by a certain conjecture, when, that is, our inward things are manifest by certain signs. Demons foretell future things, and sometimes they say true things; sometimes, making conjectures, they are deceived and deceive. From the beginning of the world they have known certain signs preceding events; by experience and use of these they sometimes foretell as true what is going to happen, since, when they have seen signs known to themselves preceding a thing, they immediately conjecture what is in a man's thought. Yet more often they deceive, because they themselves too are deceived. For when concerning some"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-10","html_id":"p-en-0014-0001","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0014:p-0001","kind":"paragraph","language":"en","segment":14,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0014","sequence":1,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-14","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0014-0001"},"text":"they are asked about a matter which they do not know: for example, whether a messenger sent far away will return soon, or on what day. Immediately, in the blink of an eye, they arrive at the place where they know him to be; and when they have seen that he has already begun the journey of return, they carefully count the stages, and, suddenly returned to the questioner, affirm that the absent man will come on a certain day. But if he has either delayed on the road or turned aside elsewhere, then certainly the demons, deceived in their own judgment, must be mistaken."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-10","html_id":"p-en-0014-0002","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0014:p-0002","kind":"paragraph","language":"en","segment":14,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0014","sequence":2,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-14","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0014-0002"},"text":"They gladly involve themselves in prophecies, and are quite eager to foretell future things to human beings for the sake of honor and esteem, since they greatly desire to be held worthy of admiration. They seek divine honors, and greatly desire to be feared by mortals. Just as boys, hiding in secret or running about masked, suddenly burst out from their hiding places and shake their companions, who suspect no such thing, with unexpected terror, and then hide themselves again lest they be recognized; when they see the unsuspecting ones terrified, they boast as if they had obtained some great honor from this. Following the example of these, certain demons, more bound to the earth and very restless, who move about among men, whom the ancients called [Bacucei?], terrify human beings at night; and they seek nothing more from mortals than the reputation of divinity. Hence also, before those with whom they are permitted to be by reason of likeness, they sometimes perform various tricks, and present themselves as terrifying in people’s minds as occasion permits. Whenever they can, they gladly clothe themselves in the likeness of a human body; but they do not always find suitable material of air with which to be clothed. For this reason they more often appear monstrous and horrible, because they have not had suitable humors or vapors for the perfection of the appearance they desired. The more, however, they are fastened to earthly dwellings, the more, by that circumstance, they have been made dull in relation to matter. Hence, because of the ignorance which they contracted through disobedience, the predictions of demons are frequently false, although by divine permission they are sometimes even verified."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-10","html_id":"p-en-0014-0003","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0014:p-0003","kind":"paragraph","language":"en","segment":14,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0014","sequence":3,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-14","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0014-0003"},"text":"For, as that most holy John Chrysostom says, it is sometimes granted to the devil to speak the truth, so that he may recommend his lie by rare truth; because if he never spoke the truth, he could deceive no one, and his seduction would by no means suffice for tempting. It is therefore not astonishing if demons sometimes seem to foretell true things to unbelieving human beings, since they once could offer prophecies to the gentiles in idols. Nor is it astonishing if they sometimes provide care for the sick, since they know the natures of all herbs and can very easily apply them to the ill, and either remove diseases which they had previously inflicted, or for a time withdraw from the senses those which chance has inflicted. For almighty God, by the right of imperial majesty over all things, uses even the ministry of demons both for the testing of the faithful and for the punishment of the impious. Since they are perverse in affection, obstinate in their rebellion, and proud, they greatly desire divine esteem and honors; and therefore they gladly answer the invocations of unbelievers which they are accustomed to pour out to the gods, as if they themselves were gods. Among unbelievers they sometimes seem to raise the dead to life, and they show marvelous things to curious people, so that, as if confirmed by miracles, they may render them altogether obstinate in their former error. Yet they do not truly raise the dead, but deceive the senses of human beings in various ways: for either they themselves enter the corpses of the dead and carry them about for a time as if alive, or, after those bodies have been taken away to a more remote place, they display to the spectators some image in the appearance of the person who has departed life, as the experience of certain people has informed us. We believe it manifest that demons can show, in a certain false likeness, all the things whatsoever that the saints do as miracles in truth. All the miracles of demons are either phantasms, or things done by a certain natural skill. For if human beings experienced in the more hidden mysteries of nature, by an application of matter to form which is concealed from others, produce unusual and marvelous effects, such as naturally forming eels from the dew of heaven, bees from calf’s flesh, serpents from certain roots of herbs, and many things like these, not to speak of greater ones, as experiment has made us experienced in very many cases, who would deny that demons, being of subtler nature and greater experience, can naturally work more marvelous things which are manifest to no human being?"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-10","html_id":"p-en-0014-0004","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0014:p-0004","kind":"paragraph","language":"en","segment":14,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0014","sequence":4,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-14","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0014-0004"},"text":"The fourth worker of miracles, however, is man, who works marvelous things in four ways, which to those who know neither the cause nor the manner do not seem human. And first, indeed, by invocation of the divine name, when, in faith in our Lord Jesus Christ, the merit of accepted holiness concurs. In this way indeed the holy apo-"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-15","html_id":"p-en-0015-0001","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0015:p-0001","kind":"paragraph","language":"en","segment":15,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0015","sequence":1,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-15","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0015-0001"},"text":"[apostles?] and their imitators, by the power of God and likewise by the merit of holiness, wrought miracles in the unity of faith. But in this way unbelievers cannot work miracles, for they do not walk the necessary path of faith unto salvation. For even if many of them believe in one God, nevertheless, because they refuse to believe in the mediator between God and men, they have gone very far away from the mercy of God."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-15","html_id":"p-en-0015-0002","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0015:p-0002","kind":"paragraph","language":"en","segment":15,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0015","sequence":2,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-15","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0015-0002"},"text":"But, as the holy Gospel promises, all things are possible for those who believe in God and our Lord Jesus Christ, that is, for those who also adorn right faith with holy works. For indeed, just as without faith it is impossible to please God, so also faith without works is dead. For almighty God would grant us all the things that we ask in the faith of Christ, if we did all things according to the faith that we owe. Believe firmly and act faithfully, and you will always obtain all things."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-15","html_id":"p-en-0015-0003","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0015:p-0003","kind":"paragraph","language":"en","segment":15,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0015","sequence":3,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-15","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0015-0003"},"text":"Second, a man works miracles by likeness to angelic purity. For the purer our mind becomes in love, confirmed in the faith of Jesus Christ, so much the more, made like to the holy angels, does it attain greater familiarity with them. Whoever, however, has attained complete familiarity with the holy angels, when he wishes, by God’s bounty, he will shine forth in miracles. For the holy angels reveal to pure men, and to those fervent in the love of God, secrets hidden from others, and by command of the Creator they make many things manifest to them. For the Lord is near to those who call upon him in truth. The Lord will do the will of those who fear him; and he will hear their prayers and save them. For whoever through grace is one with Christ is refreshed by the frequent visitation of angels; and, as often as necessity requires it, he is made illustrious by signs and powers through their ministry."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-15","html_id":"p-en-0015-0004","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0015:p-0004","kind":"paragraph","language":"en","segment":15,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0015","sequence":4,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-15","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0015-0004"},"text":"Hence it is that those also who are weighed down by various illnesses betake themselves to the intercessions of the saints; and, calling to mind the promises of the Lord, they obtain by another’s merits what they cannot obtain by their own. Their holy devotion in the faith of Christ receives salvation from the Lord; for, aided by the purity of its own conscience and supported by the merit of another’s holiness, it rises, not rashly, into sure hope."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-15","html_id":"p-en-0015-0005","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0015:p-0005","kind":"paragraph","language":"en","segment":15,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0015","sequence":5,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-15","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0015-0005"},"text":"Miracles, however, occur in the Church of God by divine power with a threefold regard or means. For sometimes almighty God works a miracle by the ministry of angels, solely by the merits of the worker himself, as Saint Martin healed a blind man and a lame man against their will. Sometimes miracles occur by the merit of the sufferer alone, as we read that many were cured through bad Christians whom the sick believed to be very good in the faith. Third, that healings of this kind occur by the merits of both is to be held, since Christ says to a certain person in the holy Gospel: If you can believe, all things are possible to the believer. For faith is always required for a miracle, so that our Lord Jesus Christ, coming into his own country, wondered that he could not do any mighty work there because of their unbelief. But none of these things is done among unbelievers, where neither holiness in the worker nor orthodox faith in the sufferer is found."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-15","html_id":"p-en-0015-0006","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0015:p-0006","kind":"paragraph","language":"en","segment":15,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0015","sequence":6,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-15","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0015-0006"},"text":"Third, therefore, a man works miracles through the intervening cooperation of diabolical depravity; and this can happen in three ways, namely by manifest involvement and supposition in the invocation of demons,"},{"alignment_precision":"segment","annotations":["trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0016:p-0001:annotation-001"],"chapter_id":"ch-15","html_id":"p-en-0016-0001","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0016:p-0001","kind":"paragraph","language":"en","segment":16,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0016","sequence":1,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-16","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0016-0001"},"text":"Through manifest invocation necromancers and the petty women whom we commonly call witches do wondrous things; they, corrupted by a likeness of will, have passed into the fellowship of demons. For just as in the Church of God the sacraments are signs of the invisible grace of the Holy Spirit, so in the school of demons certain characters and modes of invocation are marks of a pact between a man and an evil spirit. Hence, when witches display the signs of demons, the invoked evil spirits have readily been accustomed to come to them and to show forth dreadful acts of witchcraft and at the same time certain wondrous things. But witches and necromancers produce wondrous effects by invocation of demons in different ways. Witches subject themselves to demons by a certain kind of profession; by their ministry they trouble the air, darken storms, ravage crops, and make men and beasts sick. They carry on with demons the foul commerce of most filthy pleasure; by pernicious charms they call back from below, into sight, whomever they wish. The deeds of these women should not be called miracles, but rather acts of witchcraft, deservedly to be punished with the severest penalty. Necromancers, however, subject themselves to demons not by a manifest profession but by an implicit condition, when they promise to compel them to become visible in a circle, not only by conjurations and the display of characters, but also by sacrifices, fumigations, and vows. Their crimes are without number. Since, whether implicitly or explicitly, they are made partners in the fellowship [unclear], or are equal in deed, yet all are in agreement, to their own destruction, in damnable curiosity, by which they desire, with the aid of demons, to attain what they cannot discover naturally. All their works and volumes, full of superstitions and impiety, must be destroyed."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-15","html_id":"p-en-0016-0002","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0016:p-0002","kind":"paragraph","language":"en","segment":16,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0016","sequence":2,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-16","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0016-0002"},"text":"There is in the East a great multitude of enchanters and necromancers, who by their tricks miserably deceive human beings and long ago turned almost the whole of Asia Major and Asia Minor away from the faith of Christ. Tricks can be performed in three ways: by the ministry of demons, by the operation of nature, and by the deception of human art. No true Christian will doubt that the miracles of unbelievers are performed in one of these ways, once the determinate root of the agent is established. But today there are many among Christians who are devoted to the works of demons: enchanters, witches, reprobates concerning the faith, who deceive many people by excessive curiosity and promise impossibilities by their arts."},{"alignment_precision":"segment","annotations":["trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0016:p-0003:annotation-001"],"chapter_id":"ch-15","html_id":"p-en-0016-0003","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0016:p-0003","kind":"paragraph","language":"en","segment":16,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0016","sequence":3,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-16","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0016-0003"},"text":"But by the implication of demons wondrous things are sometimes done; namely, whenever a man not sufficiently and rightly grounded in the faith desires or wishes for something otherwise than befits a Christian, even if he believes it to be no sin; and although this ought not to happen, nevertheless the devil, inserting himself, very often supplies the desired effect. Such is that practice which sufferers from spasms commonly use. On the sacred day of Parasceve they fashion a ring of any metal during the office, and afterwards they always wear it on the ring finger. These things are utterly vain and have no root of truth at all. Yet I cannot deny that I have seen certain people cured of spasm by that same vanity. Likewise, I know that certain men have opened very strong locks with words and herbs; I do not think this was done either by the power of God or by the violence of the things applied. I could bring forward countless similar things which I have seen and heard: what else are their manifest effects but certain miracles? Finally, there are some exceedingly curious people who, by persistently placing faith and confidence in characters, little slips, rings, figures, necklaces, and unknown words, often obtain wondrous effects. We by no means doubt that the devil has supplied these, not on account of the merit of holiness nor by the mercy granted by God, but rather through faithless credulity. For demons, having the greatest envy of the human race, in order to destroy the souls of mortals, gladly come to vain [unclear]."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-15","html_id":"p-en-0017-0001","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0017:p-0001","kind":"paragraph","language":"en","segment":17,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0017","sequence":1,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-17","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0017-0001"},"text":"in the operations of the impious. For what else are characters and interpretations of hidden names than certain foods and drinks for demons? Whoever puts faith in characters that promise marvelous effects has implicitly denied both the faith of Christ and the church of the saints. Alas, how many Christians today, how many clerics, how many priests, to say nothing of greater persons, make use of many and various superstitions in their daily actions; by these they follow compacts with demons that are bound up in them, to the insult of the Christian faith and to their own condemnation. And because these evils have now been multiplied too greatly among Christians, the Almighty has withdrawn his hand and handed them over into the power of the faithless, so that they may feel as exactors of punishments those in imitation of whom they were stubbornly serving, not the living and true God, but empty superstitions."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-15","html_id":"p-en-0017-0002","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0017:p-0002","kind":"paragraph","language":"en","segment":17,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0017","sequence":2,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-17","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0017-0002"},"text":"But that marvelous things are done by the substitution of demons we plainly recognize, if we inquire more carefully into the truth. For Jews, Saracens, pagans, or gentiles, who do not believe in our God Jesus Christ, if they perform any miracles, are believed to have done them not by the power of God, not by the ministry of angels, not by the merit of holiness, but by the substitution of demons. For as often as they invoke almighty God, in whose only-begotten Son they do not believe, for the mercy of some marvelous effect, the devil, knowing that there is no salvation for sinners and that the Most High does not hear unbelieving sinners, in order to keep them obstinate in their errors, secretly applies himself in place of the invoked God, and, if he can, with the Lord permitting it, grants to those praying what is requested. The devil uses this substitution all the more freely, the less he is hindered by the faith of Christ and the sacraments of the Church. For the wrath of God remains upon all unbelievers who do not believe in his only-begotten Son; and they are in the power of the devil, and therefore, when invoked, he enters in place of God. Hence, blinded in their errors, they invoke God, in whose Son they do not believe; and when he, holding them in wrath, scorns to hear them, the devil, a false worker of wonders, comes near. Therefore they believe the mockeries of the devil, they who disdain to believe the true miracles of God. From demons they receive false miracles suited to their errors, who by believing were unwilling to follow the truth, that is, Christ. For there are many among the unbelievers who, worshiping one God, the creator of all things, do not adore idols, and firmly believe that they will be saved in their own faith. But because they disdain to believe the mystery of the Lord’s incarnation, the wrath of God remains upon them, and they vanish away in their foolishness. Thinking God to be near to them, though they do not believe rightly in him, they are made subject to demons; and, putting faith in their false miracles, they are confirmed in their errors by falsehood."},{"alignment_precision":"segment","annotations":["trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0017:p-0003:annotation-001","trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0017:p-0003:annotation-002","trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0017:p-0003:annotation-003"],"chapter_id":"ch-15","html_id":"p-en-0017-0003","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0017:p-0003","kind":"paragraph","language":"en","segment":17,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0017","sequence":3,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-17","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0017-0003"},"text":"It may not be tiresome to have introduced a likeness of this matter, O Caesar. There was a certain swineherd who had enclosed in a stick a small sheet containing the name of the holy martyr Blaise; he placed such faith in it that he believed that, if the staff were fixed in the ground in the middle of the herd, every wolf would be prevented from approaching. This foolish confidence, at last strengthened by long experience, made the man go safely wherever he wished, leaving the pigs in the wood without danger, since no wolf now had any access to a pig. It happened that [unclear] passed by, while the shepherd was absent and watching [unclear]; seeing a demon keeping guard over the herd, he said to him: “What are you doing here, wretched one?” He replied: “I am guarding these pigs.” But he said: “Who entrusted the care of pigs to you?” “The foolish confidence of the shepherd. For he enclosed a certain small sheet in a stick, thinking it to be of great piety and virtue, that by the merits of some Blaise it may keep wolves away from the pigs; he has sinned against his own law and follows our vanities. But because the one invoked does not appear, I, lest this man lose his confidence, guard his pigs for him; and I willingly substitute myself for Blaise. Thus ungrateful mortals harass us with vain conjurations, so that unless we wish to lose all estimation and honor among them, we must, I confess, often come in answer to their foolish invocations.” By the likeness of this deed, merciful [unclear], demons deceive unbelievers; and the miracles which they ask of God in prayer they often obtain by the substitution of malignant spirits. For in those things which concern either the worship or the honor of God, demons gladly insert themselves; and those who cannot obtain manifest honors are indeed delighted by hidden ones."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-15","html_id":"p-en-0017-0004","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0017:p-0004","kind":"paragraph","language":"en","segment":17,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0017","sequence":4,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-17","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0017-0004"},"text":"At the same time it must be noted that from the beginning of the world no religion or sect of principal excellence has ever lacked miracles, although not all were done from one source. For whatever miracles have been done in true religion have been done from no other source than God. For the law of nature had its miracles; the written law had them; and grace now likewise has them. The almighty God who gave religion also himself works miracles. But in false religions truth is not worshiped; if any miracles are done, it is not God but the devil who works them. For since God is truth, he did not institute false religions, and therefore he has never illuminated falsehood with his miracles. Muhammad"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-15","html_id":"p-en-0018-0001","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0018:p-0001","kind":"paragraph","language":"en","segment":18,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0018","sequence":1,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-18","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0018-0001"},"text":"who, full of an evil demon, established a false religion: he adorned it with false miracles, not from God but by the cooperation of demons. For the demon who gave the cause of the error could also, once the occasion had been taken, display a false miracle to those deceived. Hence, if miracles had been wholly lacking to Mahomet as he was persuading a rude people of a new religion, perhaps no one would have put faith in him. For he too showed such things, both by subtlety of intellect and by the cooperation of the devil, that he seemed to have confirmed certain things by miracles. Miracles were not lacking even to the idolatrous pagans, if we do not deny credence to histories. But the Jews, before the incarnation of the Son of God, receiving his law through Moses, were often made illustrious by divine miracles. Yet after the Lord’s resurrection, when the Mosaic law had been made void, those who do not believe in the only-begotten Son of God remain under the wrath of his indignation; and all miracles of truth have ceased among them. Hence, if they do any wondrous things today, they are works of demons and manifest signs of error. For the demons watch with the greatest zeal so that those men whom they have once made to wander from the way of truth, which is Christ, they may, by a continuation of fraud until death, make stubborn in error. Indeed, when God for just reason withdraws his grace from unbelievers, the malignant deceiver, an unknown spirit, approaches them; and when he sees that they are far removed from salvation, by false miracles he seduces the minds of the ignorant, as though the Lord were near. Therefore whatever miracles belong to unbelievers are works of demons; for just as there is no salvation for mortals outside the unity of the Christian faith, so without Christ the most holy power does not grant wonders. For now the demons, hiding in ambush, long since defeated and confounded by Christ’s trophy, fear to appear openly as they did before the Lord’s incarnation; and therefore among unbelievers they falsely present themselves as good spirits."},{"alignment_precision":"segment","annotations":["trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0018:p-0002:annotation-001"],"chapter_id":"ch-15","html_id":"p-en-0018-0002","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0018:p-0002","kind":"paragraph","language":"en","segment":18,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0018","sequence":2,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-18","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0018-0002"},"text":"There are also some who add to the aforesaid three modes a fourth, saying that the mind or spirit of man himself can naturally do wondrous things, provided it knows how to recall itself from every adventitious thing into itself, above sense, in unity. For those who assert such things promise to do the wonders of nature, to predict future things, to disclose men’s secrets, to remove diseases, and suddenly to change men’s counsels. But that mode of miracles cannot be simply natural, certain, common, and infallible; for if it is true, which I have not experienced, some external power must now necessarily intervene and occupy the thinker in part, whether a good angel or a malignant spirit. But if none of the powers from without mixes itself in, the prophet must necessarily form the beginning of his speaking either from conjectures or from bold presumption, and pronounce a judgment sometimes true, sometimes false. Indeed, as long as the spirit dwells in the body, it understands nothing naturally without the ministry of sense. Hence I would not wholly resist if they grant that our confused and rude intellect is assisted by a like ministry. For we perceive this in those who very often, from an inward love and desire for Jesus, [unclear] of the flesh"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-19","html_id":"p-en-0019-0001","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0019:p-0001","kind":"paragraph","language":"en","segment":19,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0019","sequence":1,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-19","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0019-0001"},"text":"... contemplating a mode, they pass beyond: lifted upward from the earth into the air; and we think that they surpass bodily weight not merely by their own keenness of mind, but nevertheless by divine power."},{"alignment_precision":"segment","annotations":["trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0019:p-0002:annotation-001"],"chapter_id":"ch-19","html_id":"p-en-0019-0002","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0019:p-0002","kind":"paragraph","language":"en","segment":19,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0019","sequence":2,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-19","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0019-0002"},"text":"Therefore the three principles of the opinion mentioned, unknown to many, in my judgment suffice in brief: that the mind, placed in the body, by its own power works wondrous effects outside itself. For what? Let anyone ignorant of nature tell me whether bodily weight can be lightened by the operation of the mind. I speak of a thing experienced, with two others bearing witness with me. When as a youth I was pursuing literary studies, four of us were sleeping in one bed one night. There arose [unclear], of the same age as he, and while asleep, as he was accustomed in dreams, he walked around the house with his eyes closed, the full moon shining within, almost as if awake. He climbed walls and surpassed a squirrel in his agility. He also, asleep, crossed the bed a second and a third time; he trod on all of us with his feet, and we felt no greater weight than if a little thing had touched us. Wherever his sleeping body was moved, suddenly all the fastenings of the doors opened of their own accord. He very swiftly penetrated the higher parts of the house, and clung to the roofs like a sparrow. I speak of things seen, not heard by vague report. These seem to be functions of the soul, not of the body; the soul, by its natural power, so to speak, uses itself as though freely, when, the senses of the flesh being bound, it wanders outside the dwelling-place of the body. But since the matter is not in every respect suited to the proposed question, let us put off the treatment of the causes of these marvels to another time. For we do not believe these things wondrous to wise men, who have very well understood the power and nobility of the human mind, since, hindered only by the interposition of the body, in other respects it is judged equal to angels. Finally let us pass over fascinations, and the various modes and kinds, by which a very furious man works effects externally that are very wondrous. The imagination of one who trusts very strongly also has much power for producing wondrous effects, whether it is directed toward a true object or toward one only imagined. Hence, since there are so many modes and kinds of working wonders, it is not to be wondered at if Jews, Saracens, pagans, gentiles, and all other unbelievers established outside the faith of Christ, who cannot perform miracles by public justice, carry out wonders either by the support of demons or by artful industry. Nor does it escape me that, by the same reasoning, the miracles of the saints are attacked by the impious, as if they were not done by the power of the Creator, but rather by the entanglement or substitution of the devil. Whoever truly believes that the Christian faith alone is true does not doubt that all the miracles of unbelievers have been performed by the cooperation of demons. But if anyone rashly and obstinately thinks the contrary, he shows himself to be an unbeliever, not a Christian."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-19","html_id":"p-en-0019-0003","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0019:p-0003","kind":"paragraph","language":"en","segment":19,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0019","sequence":3,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-19","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0019-0003"},"text":"On Sacred Scripture. Fourth Question."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-19","html_id":"p-en-0019-0004","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0019:p-0004","kind":"paragraph","language":"en","segment":19,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0019","sequence":4,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-19","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0019-0004"},"text":"The fourth question of your most serene majesty was this: Why has almighty God not given sacred Scripture, containing the mysteries of our faith of both the New and the Old Testament, open, manifest, and in all things uniform, plain and sufficient for all things, but rather wrapped up, in many places full of enigmas? For many things necessary for the perfection of faith are not found sufficiently expressed in the divine Scriptures. To this most sacred question of your majesty it seems that one must answer: Every Scripture divinely inspired is a perfect work of divinity, ordained before all time, written in time, in no other way than God willed, who inspired men that it should be written. But all the works of God are perfect; and therefore, since the Scripture about which we speak is the work of God, it is necessary to confess it perfect in all things. For the supreme judge, God, whose works are all perfect, willed it, and conferred upon his Scriptures the order that he willed; and without doubt he infused into those who received them the manner in which they should write."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-19","html_id":"p-en-0020-0001","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0020:p-0001","kind":"paragraph","language":"en","segment":20,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0020","sequence":1,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-20","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0020-0001"},"text":"For almighty God has conferred such authority and majesty on Sacred Scripture that, in comparison with it, all the words of this world fail, since divine things cannot properly be grasped in human speech. Divine Scripture, therefore, which on the surface of its words appears confused to the unlearned, seems clear to those who know it; for unless it is read in that Spirit by which it is believed to have been breathed into human beings, one by no means arrives at an understanding of it. The learned man who burns under the covering of the flesh and with vain desires reads it in one way, and the man of understanding, whom the love of God truly inflames when stripped of pleasures, reads it in another. Hence it is no wonder if men who think carnally do not understand the divine Scriptures: blinded by the pleasures of the flesh, they have never perceived the sweetness of the Spirit of God."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-19","html_id":"p-en-0020-0002","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0020:p-0002","kind":"paragraph","language":"en","segment":20,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0020","sequence":2,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-20","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0020-0002"},"text":"Just as, if you show to a boy learning the first elements of letters any written volume whose character is unlike that in his own little book, when he cannot read the writing he will at once cry out that it is bad and not rightly formed. In the same way, when men who are wise only carnally approach the reading of the divine Scriptures, and do not grasp the things that are of the divine Spirit, weighed down by vices and rashness, although they ought to have blamed their own ignorance and unworthiness, they censure as holy writings the Scriptures which they do not understand. For it is not permitted indiscriminately to all to interpret the divine Scriptures, lest the beast that touches the mountain be overwhelmed with stones."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-19","html_id":"p-en-0020-0003","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0020:p-0003","kind":"paragraph","language":"en","segment":20,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0020","sequence":3,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-20","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0020-0003"},"text":"Now there arise, in a disordered order, many who have spent the whole time of their life on the literature of humanity; and, having become older men, by wrongly interpreting the divine Scriptures which they never learned, they do not make them clear but confuse them, and examine them in an improper sense. Hence all who do not understand the sacred Scriptures in the Spirit by which they were breathed into those who wrote them have the veil of ignorance and rashness spread over their hearts, after the manner of the Jews; and from that source they often drink the poison of destructive error, from which those who approach humbly in the Spirit of God have received the cup of salvation."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-19","html_id":"p-en-0020-0004","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0020:p-0004","kind":"paragraph","language":"en","segment":20,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0020","sequence":4,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-20","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0020-0004"},"text":"For heavenly doctrine is not contained in the words of the Scriptures but in the meaning; not on the surface of the utterances, but in the understanding; not in leaves adorned with ornament, but in the hidden place of mystical inspiration. Hence the divine pope Gregory says: “Sacred Scripture surpasses by far all the sciences of this world in its manner of speaking, because in one and the same discourse, while it narrates the text, it brings forth a mystery; and just as it refreshes the simple on the surface, so it exercises the wise in mystery. For it has openly that with which it may nourish little ones, and it keeps hidden that whereby it may suspend the minds of the lofty in admiration of sweetness, like a certain wondrous river in which both the simple and little lamb may walk, and the great elephant may swim.” And Saint Augustine says on Genesis: “Divine Scripture speaks in such a way that by its loftiness it mocks the proud, by its depth it terrifies the attentive, by its power it feeds the great, and by its affability it nourishes the little.”"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-19","html_id":"p-en-0020-0005","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0020:p-0005","kind":"paragraph","language":"en","segment":20,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0020","sequence":5,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-20","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0020-0005"},"text":"For the authority of Sacred Scripture is greater than all the keenness of human talent. Therefore, in order that one may arrive at their true understanding, first of all the soul must be cleansed from every carnal affection; the help of divine goodness must be earnestly implored with humility, so that by his own Spirit he may enlighten the understanding of the learner. For the necks of all powers must be bowed beneath the authority of the divine Scriptures; and, as the divine Jerome says, one must never flatter a human being in such a way that the truth of the holy Scriptures is neglected, which, throughout both Testaments, is true in the narration of deeds, right in admonitions, certain in promises, and to be feared terribly in threats."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-19","html_id":"p-en-0020-0006","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0020:p-0006","kind":"paragraph","language":"en","segment":20,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0020","sequence":6,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-20","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0020-0006"},"text":"For this reason it has not been given to all to be able to penetrate the mysteries of the divine Scriptures, but it is permitted only to those to whom both love continues study and the Spirit of God grants true understanding to purified minds. But whoever is filthy with the darkness of vices, whoever walks with a swollen mind"},{"alignment_precision":"segment","annotations":["trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0021:p-0001:annotation-001"],"chapter_id":"ch-19","html_id":"p-en-0021-0001","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0021:p-0001","kind":"paragraph","language":"en","segment":21,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0021","sequence":1,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-21","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0021-0001"},"text":"proud: whoever doubts the truth of the Scriptures of God, whether in part or in whole, should never trust that he can arrive at an understanding of them. For the authority of Scripture itself says that unless you believe, you will not understand. It is the slowness of our intellect, and also the [unclear] of our desire, whenever we do not rightly understand the divine Scriptures: namely, when the veil of harmful occupation remains spread over our hearts, which does not permit us to come to true understanding. Hence it happens that we do not understand the sense which the Spirit has infused into the divine Scriptures, but, grasping the bare words of the writers, twist them into another sense. Indeed, if our minds were purged of carnal vices; if, through the continual pursuit of sobriety, the intellect were exercised in the Scriptures; if that faith and reverence were applied to the holy Scriptures which their dignity requires, every diligent person would understand more clearly than daylight that there is nothing confused in the sacred readings, nothing discordant, nothing unsuitable, nothing absurd, or introduced without the most just reason. For all the passages of divine Scripture are full of mystery; whenever something in them seems to have been placed obscurely, it has been done by divine providence, so that the diligent mind may have the necessary exercise of piety, and the faith of the simple may not lose the place of due reverence. Therefore it was not by chance, but by eternal providence, that he willed the holy Scriptures to be obscure in many places, so that they might abound in as many mysteries as senses in which, by the inspiration of the Spirit of God, they are expounded in Catholic fashion by the doctors. For, as holy Augustine says, the obscurity of divine Scripture is useful and very profitable, because it begets many judgments of truth and brings them forth into the light for human beings; for when one person, and another another, draws out this sense or that by expounding it in Catholic fashion, how lofty and profound it is becomes known. Hence let no man, puffed up with secular learning, suppose that he understands sacred Scripture unless he first lays aside the veil of pride and of every disordered concupiscence."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-19","html_id":"p-en-0021-0002","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0021:p-0002","kind":"paragraph","language":"en","segment":21,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0021","sequence":2,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-21","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0021-0002"},"text":"For secular learning is of greater value for exercising the intellect than for illuminating the understanding toward true wisdom. Therefore, without doubt, divine Scripture is both manifest and clear to minds purified through the continual exercise of the fear of God and frequent study in reading; to minds that are filthy and swollen with secular wisdom it seems confused and obscure. Hence he understands the holy Scriptures well and rightly who, with purified affection and frequent in their study, expounds them just as he who wrote did. For if it is read in a spirit other than that by which he is believed to have inspired them to be written, the mind must be altogether shut off from the true understanding. But when we encounter some discordance in them, let us understand that it is only of words, not of senses; and this arises in an ordered way, not by chance, but by the providence of God, so that the mind, exercised longer in the Scriptures lest it become wholly sluggish, may be strengthened. For the counsel of God cannot be deceived; but the divine Scriptures were written by the counsel of his will; it follows necessarily that they are true and in no way false. They were human beings by whom the divine writings were handed down to us; certainly they wrote words used according to human custom, by which they might signify to posterity what that highest excellence of divinity willed to be known to mortals. Therefore now, you who, devoted to secular wisdom, attack the divine Scriptures, say: the Scripture of the New and Old Testament, which the Church has received and venerates as true, authoritative, and holy Scripture of Christians, from where do you believe it was received? From God, or from human beings? If from God, why do you not believe it? For everyone who attacks Scripture which he believes to have been inspired by God most plainly resists the divine ordinance. But if it is from human beings, why do you hope for the eternal salvation promised in it, which man cannot give? Unless perhaps you madmen go on to say that all things are inventions, and that nothing remains after the fates but ashes, and that the mind undergoes destruction together with the body; such a profession would show you to be no less insane than foolish. For if you truly believe in our Lord Jesus Christ, the only-begotten Son of God, you will necessarily say that the divine Scriptures were inspired by the Holy Spirit. But if, having fallen with apostates into a reprobate sense, you say that they were fabricated by human beings, you impiously show how far you are from true wisdom, wandering in darkness. You plainly show yourselves to be ignorant and rash judges, since you condemn Scripture which you do not understand. But because it is more familiar to you to despise wisdom than to learn it, it is not the purpose of this work to weary the mind any longer against the rashness of the ignorant. I want you to know this one thing: that no one understands except the one who receives; but because you put the filth of your affections in the way, so that you do not receive, therefore the understanding of true wisdom is not possessed."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-19","html_id":"p-en-0022-0001","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0022:p-0001","kind":"paragraph","language":"en","segment":22,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0022","sequence":1,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-22","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0022-0001"},"text":"for God, the illuminator, deigns by grace to be present to those who, stripped of carnal desires, burn with the fire of inward love, who desire nothing in this world except God. To them the Spirit of God brings help by his presence; those whom he has found rooted in the love of truth, purged of every extraneous thing, he leads into the knowledge of all things. For truly, to those who love God all things are open, all things naked, all things manifest, since whoever through love beholds in the faith of Jesus Christ the one who creates and governs all things knows everything that is necessary for his salvation. But, on the contrary, the illumination of God dwells very far from the slothful, wicked feasters, the envious, the greedy, incubi, the foul, the lustful, murderers, the impious and proud, those alien to piety; it leaves them to the judgment of the avenging demon, who, driving in the sharp point of savage fire, afflicts the senses and the mind, and all the more arms and drives the impious to perpetrate crimes, so that, guilty of a more shameful fault, they may also become liable to a more bitter punishment. Hence those entangled in worldly vices and desires are not only unable to penetrate the divine Scriptures with understanding, but, neglecting themselves, do not even know themselves."},{"alignment_precision":"segment","annotations":["trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0022:p-0002:annotation-001"],"chapter_id":"ch-19","html_id":"p-en-0022-0002","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0022:p-0002","kind":"paragraph","language":"en","segment":22,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0022","sequence":2,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-22","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0022-0002"},"text":"Since, therefore, sacred Scripture is the perfect work of God, Caesar, we must so establish our mind that we believe it to be true, right, complete, solid, divinely inspired, and most abundantly sufficient for all who understand it for the confirmation of the Christian faith. For indeed, unless divine Scripture is believed to be true, holy, perfect in all respects, and complete, the Christian faith would be deprived of its foundation. Therefore every Christian must take the greatest care not to overstep the bounds of piety by examining the divine Scriptures more than is fitting, because the author of the Scriptures is not man but the Holy Spirit; and whoever resists the integrity of the Scriptures of God is proved to resist his ordering. Scripture, moreover, by God’s ordinance, is usefully interwoven in its text of figures with parables, riddles, likenesses, and comparisons, so that readers may be exercised toward understanding, and, once its inward sweetness has been tasted, the mind may be strengthened toward piety. And so, if with purified minds we attend to the sense of the Scriptures, not the words, we shall understand how rightly and properly all things have been ordered. For it was not fitting that the sacred Scriptures, in which the knowledge of the divine majesty is handed down, should be so plain and manifest that they would everywhere be understood by all; for this knowledge is set forth to be understood only by the good and holy, not also by evil, foul, and polluted minds. Hence it is written: The beast that touches the mountain shall be overwhelmed with stones. What is designated here by the beast, if not human beings who, in imitation of brute animals, live without the love of God in the pleasures of the flesh? And what is expressed by the mountain, if not the loftiness of the divine Scriptures? When it approaches this holy mountain, the beast is overwhelmed with stones, because a man impure in mind and weak concerning the faith, who without a teaching master attempts to search out the loftiness of the divine Scriptures, is [unclear], as it were, by the stones of various and pernicious errors"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-19","html_id":"p-en-0023-0001","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0023:p-0001","kind":"paragraph","language":"en","segment":23,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0023","sequence":1,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-23","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0023-0001"},"text":"is wounded by blows. For just as all things are clean to the clean, so all things seem profane to the profane. God therefore placed his hiding-place in the height of the Scriptures, which is so inaccessible and closed to the reprobate that nevertheless it lies plainly open to the saints."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-19","html_id":"p-en-0023-0002","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0023:p-0002","kind":"paragraph","language":"en","segment":23,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0023","sequence":2,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-23","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0023-0002"},"text":"But why God did not give Holy Scripture sufficient and manifest for all things that concern the Christian faith, we answer briefly. There are two things which the Most High provided for believers for the confirmation of the Christian faith: namely the Church and Scripture, so that what is not expressed clearly enough in the one may be more fully declared by the other. Hence, if we find anything in the Holy Scriptures concerning the rules of faith expressed less sufficiently, at once we have recourse to the Church; where the Church has need of saving instruction for piety, it immediately betakes itself to Scripture. From this it follows that neither would the Church have authority without Scripture, nor Scripture credibility without the Church, so that the judgment of the two may become one. For Augustine says: I would not believe the Gospel unless the authority of the Church compelled me. But John Gerson says: I would not believe the Church unless the Gospel compelled me. The Church confirms Holy Scripture, and is itself confirmed in like manner by Scripture. The Church supplies whenever Scripture is lacking; and if at any time the Church is in doubt, it has recourse to the counsel of Scripture. For there is one Holy Spirit of God, who founded the Church in the faith of Jesus Christ; the very same Almighty one alone inspired Scripture. And this is the threefold cord which is not easily broken, where divine Scripture is joined through the Holy Spirit to the authority of the Church, to such a degree that the Church commends Scripture, and Scripture in turn commends the Church. Therefore, O Caesar, as it seems to me, we have assigned a sufficient cause, for the proposed question, of unconquered majesty: since if all things in the Holy Scriptures that concern the piety of faith were manifestly expressed, holy mother Church would not seem to be of such great authority, and the merit of saving obedience would in large part be emptied out."},{"alignment_precision":"segment","annotations":["trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0023:p-0003:annotation-001"],"chapter_id":"ch-19","html_id":"p-en-0023-0003","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0023:p-0003","kind":"paragraph","language":"en","segment":23,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0023","sequence":3,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-23","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0023-0003"},"text":"At the same time I think sufficient answer has been given to the principal question, where certain persons suppose Holy Scripture in very many places to be confused and imperfect; yet if they approached it with due purity of mind, they would certainly find it perfect and sound. Great is the authority of the Catholic Church, which alone, in doubtful matters concerning the faith, has the right to interpret the Scriptures; to it the necks of all powers must be subjected. If anyone, with rash daring, has departed from its definition, he has denied the Gospel of Christ. There is one congregation of the faithful, the holy Church, mother of Christians, outside whose unity [unclear] will be saved; and if it sometimes appears weak in morals, nevertheless, always constant in faith, it has never erred, while the loving-kindness of Christ remains intact."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-19","html_id":"p-en-0023-0004","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0023:p-0004","kind":"paragraph","language":"en","segment":23,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0023","sequence":4,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-23","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0023-0004"},"text":"Concerning the Reprobate and Maleficent Persons. Fifth Question."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-19","html_id":"p-en-0023-0005","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0023:p-0005","kind":"paragraph","language":"en","segment":23,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0023","sequence":5,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-23","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0023-0005"},"text":"The fifth question of your most serene Highness was this: Why are impious, evil, reprobate people, concerning the faith, such as those women whom in the common tongue we call witches, able to command malignant spirits, whereas good men, most zealous observers of the Christian faith, can command neither good spirits nor always malignant ones?"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-19","html_id":"p-en-0023-0006","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0023:p-0006","kind":"paragraph","language":"en","segment":23,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0023","sequence":6,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-23","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0023-0006"},"text":"To this question I remember that I replied to myself some time ago as follows. In all the works of the divine majesty there is a sequence and order of beauty, of inviolable equity, by which individual things, suitably disposed, persevere in the rank which they have received. For without its proper order nothing subsists in the world. In this order the freedom of the will, which the Creator of all gave to human beings, is driven by no violence of power, so that the first man might always remain in the order which he received from the beginning of his creation,"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-24","html_id":"p-en-0024-0001","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0024:p-0001","kind":"paragraph","language":"en","segment":24,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0024","sequence":1,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-24","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0024-0001"},"text":"Hence no one among mortals is good unless aided, properly speaking, by the counsel of his will through the grace of the merciful God; and no one is evil unless, of his own accord, deprived of grace, [he has] the obstacle of sin. By uprightness of will, however, we are made like the good spirits, if we confirm the piety of the faith which we have in Christ by the necessary holy works. And just as the consummation of a good will makes good men equal to angelic spirits, so the perversity of the impious renders them like demons. Hence evil and perverse men, the more they have been depraved by the malice of their own will, the more they become like demons in disposition."},{"alignment_precision":"segment","annotations":["trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0024:p-0002:annotation-001"],"chapter_id":"ch-24","html_id":"p-en-0024-0002","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0024:p-0002","kind":"paragraph","language":"en","segment":24,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0024","sequence":2,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-24","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0024-0002"},"text":"But likeness introduces the intimacy of friendship, from which mutual confidence is gradually generated. From the confidence of the lesser toward the greater there arises authority, whether true or feigned by cunning. Thus if any authority of depraved men is seen to exist over demons, it arises from the greatness of their depravity: namely, when their disposition is so far depraved that by a reprobate will they either surpass or equal the malice of the demons who join themselves to them. For demons are not all equal in malice or intelligence; rather one is much more cunning than another in agility of understanding, and far worse in depraved affection. For those who inhabit [unclear] and caves are assuredly duller than the rest, to such an extent that they fear swords and rods and seem to be admonished by the threats of men who terrify them, as may be observed in those whom we call energumens. But demons who dwell farther removed from the earth are subtler in nature and meet with men more rarely."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-24","html_id":"p-en-0024-0003","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0024:p-0003","kind":"paragraph","language":"en","segment":24,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0024","sequence":3,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-24","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0024-0003"},"text":"Men full of malice, however, the more they have advanced in perversity of will, the more they become like demons; and once admitted by them into familiarity, they thereafter become bold, and they receive authority over the demons whose familiarity they use, not by violent power but by feigned pretense. For demons, in order to keep in their depravity those men whom they have once received into surrender as willing subjects, gladly submit themselves to them as if moved by a simulated dominion; and what they do voluntarily, they pretend they are compelled to do in obedience. For no one obtains true authority over demons except him whom faith in our Lord Jesus Christ, through the merit of holiness, has made acceptable and a friend to God. For thus Scripture says of those who truly believe in the Lord Jesus: “And he gave them power over all demons.”"},{"alignment_precision":"segment","annotations":["trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0024:p-0004:annotation-001"],"chapter_id":"ch-24","html_id":"p-en-0024-0004","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0024:p-0004","kind":"paragraph","language":"en","segment":24,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0024","sequence":4,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-24","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0024-0004"},"text":"Evil men, therefore, command demons, whom malevolence has made like to them, likeness has made familiar, and familiarity has made their own and subject. Just as, if some servant of a great prince, lowered in rank, yet joined to him by long familiarity, is said to command him, from whom he obtains without contradiction everything he has asked, so that he himself seems rather to rule his lord than to be ruled by him. According to this likeness, evil and reprobate men, because they are admitted into the demons’ familiarity and by more prolonged confidence become very bold, receive [unclear] they have deserved by likeness. Hence whatever they have demanded from demons joining with them by an implicit or explicit compact, they receive, unless at times, being forbidden by divine ordinance, they cannot provide what is sought. Yet they do not thus everywhere join themselves to all reprobate and evil persons, but only to those with whom, by the intervention of a compact, they have entered into certain agreements: such as women who are witches, who have rendered homage to the devil, and those invokers of demons whom the common people call by the usual word necromancers."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-24","html_id":"p-en-0024-0005","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0024:p-0005","kind":"paragraph","language":"en","segment":24,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0024","sequence":5,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-24","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0024-0005"},"text":"There are two kinds of men who can lawfully command demons."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-24","html_id":"p-en-0024-0006","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0024:p-0006","kind":"paragraph","language":"en","segment":24,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0024","sequence":6,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-24","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0024-0006"},"text":"The first, indeed, is of those men who, beloved by God by the merit of holiness, [receive] from him the power of trampling the head of the ancient serpent"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-24","html_id":"p-en-0025-0001","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0025:p-0001","kind":"paragraph","language":"en","segment":25,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0025","sequence":1,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-25","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0025-0001"},"text":"received: such as, in the primitive Church, were the apostles and their followers and disciples, concerning whom the Lord speaks in the holy Gospel: “In my name they shall cast out demons,” and “they shall take up serpents.”"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-24","html_id":"p-en-0025-0002","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0025:p-0002","kind":"paragraph","language":"en","segment":25,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0025","sequence":2,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-25","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0025-0002"},"text":"But the second kind is of those persons to whom, by reason of their order in the Church of God, it is granted that, having received the power of the ministry, they may drive demons from human bodies. And this ministry is committed to exorcists in the Church of God, namely when they are ordained in apostolic fashion."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-24","html_id":"p-en-0025-0003","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0025:p-0003","kind":"paragraph","language":"en","segment":25,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0025","sequence":3,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-25","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0025-0003"},"text":"Again, there are two kinds of persons who desire to command demons; and they show, by their most wicked conditions, that they presume to do this unlawfully."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-24","html_id":"p-en-0025-0004","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0025:p-0004","kind":"paragraph","language":"en","segment":25,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0025","sequence":4,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-25","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0025-0004"},"text":"The first, most pernicious kind is that of witches, who enter into pacts with demons, and, after a solemn profession has first been made, hand themselves over to some demon as his property and for perpetual service. How great are the evils which this most pernicious kind of persons works in your empire, most wise Caesar, there is no one who can express. For first of all, denying God, the faith of Christ, and holy baptism, they offer themselves, in mind and body, to demons; by their sorceries they make men and beasts sick, harm them, and kill them. There is no disease which, God permitting, they cannot bring on, because, since they show themselves servants to demons in the observance of the covenant that has been contracted, in comparison with those demons they dare whatever they wish. Hence they are nowhere to be tolerated, but rather in every place to be utterly exterminated, as God, creator of all, commands thus: “You shall not suffer sorcerers to live.” Of witches, some call upon demons with incantations; others entice them with prayers and sacrifices; the rest, provoking them with unspeakable things and ceremonies, draw them into the aid of their impiety. It is therefore not to be wondered at that witches seem to command demons, to whom, through the impiety of a perverse will, they have become like, and with whom they are in mutual concord."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-24","html_id":"p-en-0025-0005","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0025:p-0005","kind":"paragraph","language":"en","segment":25,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0025","sequence":5,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-25","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0025-0005"},"text":"The second kind of wicked persons who wish to command demons is that of those whom we commonly call necromancers. They profess arts full of execrations, by which they promise that they can summon demons into a circle, or show them openly visible, enclosed in a crystal or some other vessel. These most pernicious men, full of falsehood and superstitions, commit such great evils as no good man could imagine. For in order to entice demons into obedience to themselves, they very often use the foulest sacrifices and enter into an explicit pact with them. They carry about many various little books full of filth, impiety, and falsehood, falsely inscribed with the names of ancient philosophers and sages; by displaying these they deceive many unwary and curious people and draw them with themselves into the demons’ pit. They promise great and utterly incredible things; by the hearing of these, they hold men suspended in wonder at the falsehood. By rings, pentacles, images, exorcisms, and conjurations, they say that demons, though malignant, can be constrained, so that they appear visibly in a circle, or in a crystal, or in some other receptacle, and answer distinctly to all questions asked. All indeed promise this, but in our times very few are found whom the malignant spirits, even in evil matters, obey in this way, since God, for a most just reason, does not permit it: lest human curiosity, prone to novelties, after despising the religion of Christ, should in necessity seek help from demons. But all those whom malignant spirits, summoned by the conjurations of necromancers, obey have without doubt passed into fellowship with them by an explicit or implicit pact. Yet the number of the rest is greater: those whom the malignant spirits disdain to obey, although in profane matters they do not fear to occupy themselves always with the arts of necromancers. And because especially in our times iniquity has begun to abound, and charity has grown cold, these accursed and most deceitful men have gained too much strength; and although they are despised by demons, nevertheless, persevering in their most pernicious doctrines, they deceive many."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-24","html_id":"p-en-0026-0001","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0026:p-0001","kind":"paragraph","language":"en","segment":26,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0026","sequence":1,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-26","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0026-0001"},"text":"Believe me, Caesar, this most deceitful race of men is very harmful to your sacred empire, and therefore must be utterly exterminated no less than a swarm of witches. They promise great things and lie in everything. Indeed, all the things that are promised in their books are empty and false, and they furnish those who believe them with nothing other than tricks, frauds, and the most subtle deceptions. But if at any time they seem to provide what they have promised, it becomes clear to all that this happens only through the cooperation of demons; fellowship with them must be shunned no less than the most savage torments of hell. For demons very often attend these necromantic operations, and, in order to keep their invokers stubborn in the treachery they have begun, they grant them, if they can, what they have asked. Sometimes, however, when summoned by conjurations, they scorn to appear; and nevertheless they have led astray the [minds?] of those invoking them."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-24","html_id":"p-en-0026-0002","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0026:p-0002","kind":"paragraph","language":"en","segment":26,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0026","sequence":2,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-26","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0026-0002"},"text":"There is also another kind of men, no less foolish than superstitious, namely those who do not wish to have any dealings with demons, and nevertheless in their vain operations use things assigned to demons, and for that reason wholly illicit. For they think that a great and hidden power is present in characters, and so they commit various errors against the faith of Christ. But since it is not the task of the present moment to rehearse their madness, let us pursue our purpose."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-24","html_id":"p-en-0026-0003","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0026:p-0003","kind":"paragraph","language":"en","segment":26,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0026","sequence":3,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-26","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0026-0003"},"text":"Why good and just men do not obtain command over demons must be stated briefly. Just as likeness of wills makes evil and impious men equal to demons, so dissimilarity of wills makes the good and just wholly opposed to them. Among opposites and dissimilars there can be no familiarity; rather, continual hostility and hatred prevail. But where no familiarity contracted through likeness of wills is found, there can be neither confidence of one toward the other nor mutual cooperation in the working of marvels. Nor do you, glorious Caesar, although you are a man and a great ruler and prince of men, admit as familiar to you anyone whose ways are altogether contrary and unlike to yours, and who continually resists your will. But good and upright men, because they always withstand the most depraved will of demons, can in no way pass over into fellowship with them; they neither wish nor consent to be familiar with them, but with all their strength flee and detest encountering them. And therefore they do not obtain that fictitious command over them of which we have spoken. For nowhere is familiarity secure where no likeness of wills has preceded it, nor can there be concord among opposites."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-24","html_id":"p-en-0026-0004","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0026:p-0004","kind":"paragraph","language":"en","segment":26,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0026","sequence":4,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-26","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0026-0004"},"text":"And yet demons do not obey all evil and reprobate persons indiscriminately, but only those with whom they are joined by pacts and services. And when invoked they willingly come to those whom they cannot otherwise keep faithful, although they lie that they are compelled. It is therefore not to be wondered at, most excellent Caesar, that malignant spirits sometimes seem to comply with depraved and perverse men, whom, as we have said, both malevolence and destruction directed against the human race have made like and concordant. But let it be far from every Christian, through a depraved likeness of will, to wish to command demons, because if anyone in this life begins to have fellowship with malignant spirits, in the future he will burn with them without end."},{"alignment_precision":"segment","annotations":["trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0026:p-0005:annotation-001"],"chapter_id":"ch-24","html_id":"p-en-0026-0005","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0026:p-0005","kind":"paragraph","language":"en","segment":26,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0026","sequence":5,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-26","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0026-0005"},"text":"But why are good and just men unable to command the holy angels of God, into whose likeness of good will they have passed? I think the solution to this question could easily be given from what has been said above, if the difference of intellects is recalled to mind. For although there are many men established in the Church of God whose justice benefits many unto salvation, nevertheless very few in our times advance so far that, on account of the merit of sanctity, they are either to be feared by demons or received by angels into the fellowship of familiarity. Hence it happens that the men of our age neither, by the merit of sanctity, [unclear] malignant spirits"},{"alignment_precision":"segment","annotations":["trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0027:p-0001:annotation-001"],"chapter_id":"ch-24","html_id":"p-en-0027-0001","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0027:p-0001","kind":"paragraph","language":"en","segment":27,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0027","sequence":1,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-27","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0027-0001"},"text":"[unclear] of holiness command; nor does he deserve to be familiar with the holy angels. But if any have advanced to that degree of holiness in which, working miracles in the Church, as the saints once advanced, they can now powerfully command demons and have familiar fellowship with the spirits of the blessed. For it is certain that holy men beloved by God in the primitive Church of the Christians once, through the cooperation of good spirits, bestowed greater benefits on mortals than the wickedness of depraved men could ever have inflicted as harms through the ministry of demons. For whoever, a true worshipper of God, has become like the holy angels, can do many wondrous things by prayers."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-24","html_id":"p-en-0027-0002","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0027:p-0002","kind":"paragraph","language":"en","segment":27,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0027","sequence":2,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-27","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0027-0002"},"text":"On the Power of Witches. Sixth Question."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-24","html_id":"p-en-0027-0003","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0027:p-0003","kind":"paragraph","language":"en","segment":27,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0027","sequence":3,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-27","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0027-0003"},"text":"The sixth question of your most invincible majesty was: whence comes this so great power to witches, by which they can accomplish so many various wonders even in a single hour, such and so great as no one of the good could accomplish in his whole life?"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-24","html_id":"p-en-0027-0004","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0027:p-0004","kind":"paragraph","language":"en","segment":27,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0027","sequence":4,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-27","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0027-0004"},"text":"To this question, if we wish to answer briefly, we must necessarily say that all power is from the Lord God, without whom no creature can do anything. For Christ says in the holy Gospel: “Without me you can do nothing.” Hence it is manifest that all power of doing anything is granted to human beings by the Lord God and from no other source, whether men do good or evil. Hence the most holy prelate Augustine says: “The will of God is the first and highest cause of all bodily forms and motions; and nothing happens in this most vast and immense commonwealth of the whole visible creation which is not either commanded or permitted from the inner, invisible, and intelligible court of the supreme emperor, according to the ineffable justice of rewards and punishments.”"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-24","html_id":"p-en-0027-0005","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0027:p-0005","kind":"paragraph","language":"en","segment":27,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0027","sequence":5,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-27","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0027-0005"},"text":"Therefore, Caesar, it must not be doubted that that power of witches, in which, with the cooperation of demons, they produce wondrous and horrible effects, is granted by the Lord God, whose will no one can resist, and without whose influence a man cannot even move his hand. For the holy doctors conclude that neither demons nor witches can do anything, whether to harm a man or a beast, unless God himself wills it, consents, and grants the power, so that they may do what they have already resolved upon with a perverse will. Unless God consents and wills, no creature can do anything at all; otherwise, if something could happen without his willing and consenting to it, it would necessarily follow that God is weak, since he could not prevent what, unconquered, he would be forced to permit to happen. But because every man, insofar as he is a creature, depends on God, he can do nothing without the will of him from whom he has both the willing and the power."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-24","html_id":"p-en-0027-0006","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0027:p-0006","kind":"paragraph","language":"en","segment":27,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0027","sequence":6,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-27","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0027-0006"},"text":"Whatever, therefore, witches do is done by God’s permission; without his will they can do nothing, because, unless God has granted it, they obtain neither from themselves nor from demons the ability to do what they wish. And so all power is from the Lord God, in whom all things are moved as in the first cause of all things; for from him from whom we have received freedom of choice, from him also we have the power to do what we will. But since the understanding of witches is much confused, they do not perpetrate the evils they do by human art, but by the cooperation of demons, whom nature has made subtle and long experience has made swift in producing wonders. For the effects of witches are not caused by such means as they use for witchcraft, such as heads of the dead, toads, serpents, characters, images, and things similar to these, but by the devil who established these signs; since he is most proud, he desires in all things to be seen as comparable to God. For just as God once instituted sacraments in his Church, which, when worthily administered, signify and produce a saving effect, while he himself assists and works the salvation which he instituted, so the devil, who desires nothing more than to be esteemed equal to God, instituted certain signs as if sacraments; and when he is invoked by them by those to whom he is bound by covenant pacts, the malignant operator assists, and as often as God has permitted it, he effects the evil that is asked; if God has not permitted it, he does nothing at all. For all the effects of necromancers, witches,"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-28","html_id":"p-en-0028-0001","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0028:p-0001","kind":"paragraph","language":"en","segment":28,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0028","sequence":1,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-28","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0028-0001"},"text":"the devil is the operator: he, through the application of means which he himself first established, produces the desired work in the subject matter, sometimes really, sometimes only apparently. But women who are witches, who with their will already depraved and with consent have passed by pacts into fellowship with demons, receive from them certain marks and symbolic signs; when these are summoned by them, the demons at once come. In these pernicious operations of demons nothing is stronger than the foolish credulity of witches, which is increased by pacts and vows, since the firmer the faith they have placed either in the demons or in their signs, the more swiftly they obtain the operation, with those demons cooperating. For the excessively savage depravity of the witches’ will in a certain way turns them into madness; when this has preoccupied the mind, the demons at once apply themselves to those who are raging, and, invited by pacts and signs, God permitting, they grant to the madwomen the effect of their petition. For Plato related something similar in the book On Poetic Frenzy, saying: just as Bacchic women, when not of sound mind, draw honey and milk from rivers, but when of sound mind cannot draw them. This, however, is effected by their spirit, carried outside itself into fellowship with an evil demon. We have established that witches have drawn butter from stirred-up rivers at times, which can in no way happen otherwise than by the ministry of a demon. In a similar way, when women have been brought into hatred of some man or beast, sighing for his destruction, they are driven by a very grievous frenzy, thinking of nothing in their mind except revenge. They take things known and familiar to them for witchcraft, invoke the demons, show the signs instituted by them together with the characters; and what they cannot accomplish by their own power, they obtain by the ministry of those demons. But another person, who is not subject to demons by pact and surrender, even if he knows the things suitable for witchcraft as well as the method of working, and although he displays the signs, nevertheless rarely obtains the effect, because he is not reckoned among the familiars of demons. For to such a degree the devil, puffed up with pride, imitates the church of Christ, that just as one who has not been ordained cannot consecrate the body of Christ, however much he may pronounce the words of consecration, so also a demon, however much he is invoked and signs or characters are shown to him, either never or rarely comes to the aid of one whom he does not know to be subject to himself by pact. For if he came indiscriminately to all who invoked him, without pacts being interposed, he would not procure so many witches, subject to him by right of ownership. Every day we see demons being summoned to a circle, to a mirror, or to any other receptacles by dreadful conjurations, with men laboring, and they achieve no effect, because either God’s command stands in the way, or the devil despises the curious man not dedicated to himself by homage. For three things are required for witchcraft, without which it is agreed that none is perpetrated: a witch raging in mind and depraved in will; also the cooperation of a familiar demon; and before all things divine permission. But if one of these does not concur, the witchcraft will not be able to be perpetrated. For if God did not permit it, neither the devil nor the witch could do anything. And if the devil did not come to the aid of the wicked woman’s will, she would perpetrate no witchcraft. Again, if the witch is lacking, the devil will in no way complete the witchcraft. For he uses the will of the raging witch as an artisan uses an instrument for working; without it he could not inflict witchcraft. And just as demons differ from one another in power and in the keenness of their subtlety, so the power of witches is not one and the same in all of them, but differs in individuals according as demons of subtler or grosser nature come together with them. For there are many kinds of demons, and they stand apart from one another by fixed degrees, by reason of the places into which, falling from the beginning, they were thrust down. The first kind of demons indeed is called"},{"alignment_precision":"segment","annotations":["trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0029:p-0001:annotation-001"],"chapter_id":"ch-28","html_id":"p-en-0029-0001","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0029:p-0001","kind":"paragraph","language":"en","segment":29,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0029","sequence":1,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-29","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0029-0001"},"text":"[unclear] fiery: it wanders about the higher air and never sinks down to the lower regions before the Day of Judgment; but, remaining continually beneath the lunar regions, they have no dealings with human beings on earth. That they remain beneath the moon Saint Augustine testifies in the work On the Christian Combat, saying thus: Demons do not dwell in heaven, where the sun and stars are, but all move about beneath the lunar region. Moved by this, as I think, Apuleius said that demons are fiery animals, because Aristotle confirmed that in burning furnaces certain small animals had often been seen flying about, furnished with little wings; these spend their whole life in fire, since they arise with the fire and are extinguished with it, and, vanishing, return to their own place whence they had come. They have no association with acts of sorcery, because, since they dwell in fire, on account of their subtlety they cannot put on a gross or airy body."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-28","html_id":"p-en-0029-0002","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0029:p-0002","kind":"paragraph","language":"en","segment":29,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0029","sequence":2,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-29","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0029-0002"},"text":"The second kind is called aerial, because, wandering in the air, it dwells near us. These indeed can descend to the lower regions and, having assumed bodies from denser air, sometimes appear visible to human beings. When God permits, they often disturb the air, stir up thunder and storms, and all together conspire for the destruction of the human race. They are moved, like human beings, by the affections of the passions, especially by pride and envy, and they are vexed by continual disturbances; they are neither clothed in a solid body nor remain in one place. Nor do they all have one form, but many, and these they change rather often according to the variety of the affections by which they either meet the spells of witches when summoned, or are driven by disturbance to do harm. For they have an altogether violent and frenzied disposition, full of disturbances; whence, when violently injured and disturbed, they very often devise sudden ambushes. While they make their attacks, in part they wish to remain hidden, in part they inflict violence. Witches, supported by the cooperation of these demons, are more powerful in doing harm in proportion as they have obtained the concurrence of one higher in their order. In the Life of Saint Anthony, Saint Athanasius said that the air is full of demons; Mercury, thrice-greatest, had said this earlier too, namely that no part of the world is without the presence of demons. The holy bishop Ambrose also says: The world is full of holy powers, because it is full of wickednesses. Hence the Platonists have handed down that demons flying in the air, like very dense fiery snow, are visible to those desiring it, if for some time, with the sun shining, they continue to direct their gaze toward heaven with eyes not beaten back. But I do not know whether the object in the air is caused by real consistency, or whether the motion of the eyes, being cut off, presents false images; nevertheless not without slight detriment to the sense I undertook an experiment of the things promised."},{"alignment_precision":"segment","annotations":["trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0029:p-0003:annotation-001"],"chapter_id":"ch-28","html_id":"p-en-0029-0003","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0029:p-0003","kind":"paragraph","language":"en","segment":29,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0029","sequence":3,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-29","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0029-0003"},"text":"The third kind, however, we call terrestrial demons; we do not in the least doubt that they fell from heaven to earth according to their deserts. Concerning these the most holy bishop and martyr of Christ, Theophorus, formerly Ignatius, wrote thus in a certain letter to the Ephesians: There is nothing better than to have peace, in which every weapon of the aerial and likewise the terrestrial spirits is made void. Of these demons some move about in forests and groves and lay ambushes for hunters; others live in open fields and cause travelers to wander at night; some dwell in hidden places and caves; the rest, less frenzied and disturbed than the others, delight to dwell with human beings in the dark. They are not led by one affection but by various ones, since some are less depraved than others, although all are full of evil disturbances. Of these, some rejoice in terrifying human beings by illusions alone; others desire to draw their hearers into admiration of themselves by predictions of future things. Some, however, strive with this whole effort: to [unclear] human beings disturbed by irrational frenzy or"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-28","html_id":"p-en-0030-0001","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0030:p-0001","kind":"paragraph","language":"en","segment":30,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0030","sequence":1,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-30","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0030-0001"},"text":"may terrify, harm, or kill those who are raving with melancholy; this we have known by experience to have happened rather often. Hence Saint John Chrysostom, in the third book of On Providence to the monk Stagyrius, says: “The greatness of grief is more powerful for doing harm than any diabolical action, because the devil conquers whomever he conquers through grief. If you remove it, no one will be able to be harmed by a demon.”"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-28","html_id":"p-en-0030-0002","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0030:p-0002","kind":"paragraph","language":"en","segment":30,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0030","sequence":2,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-30","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0030-0002"},"text":"This kind of demons, however, is rarely familiar to witches, because of the inconstancy of its affections and the frivolity by which they delight in terrifying many rather than being subject to the command of one wretched little woman. Yet sometimes, as they promise to madwomen, they dwell in glass or in crystal or in a mirror, and, stirred up by charms, give answers to women. And if someone who is about to come has spoken ill of them on the road, they foretell it. And this kind of witch sometimes differs greatly from the rest, since those whom the former make sick by sorcery, the latter promise to cure. But because for the most part they repel sorcery by sorcery, access to them is forbidden by the Church to every Christian."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-28","html_id":"p-en-0030-0003","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0030:p-0003","kind":"paragraph","language":"en","segment":30,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0030","sequence":3,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-30","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0030-0003"},"text":"The fourth kind of demons is called aquatic, because, immersing itself in waters, it dwells around lakes and rivers, full of anger, troubled, restless, and deceitful. In the sea it stirs up storms, and, sinking ships into the deep, takes life from many in the waters. And whenever these demons assume a visible body, they more often appear in the female sex, and are seen more rarely in the male, because they live in damp places and follow a softer course of life, nor can they easily assume a manly form according to the custom of the others. Hence antiquity long ago named the Naiads and Nereids, nymphs of the waters, not with the male sex but with the female. Among our people, moreover, aquatic women, that is, Wasserfrauen, are so called by the common term."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-28","html_id":"p-en-0030-0004","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0030:p-0004","kind":"paragraph","language":"en","segment":30,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0030","sequence":4,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-30","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0030-0004"},"text":"But those who dwell in drier, somewhat arid places, whenever they appear visibly to human beings in bodily form, transform themselves into men. They also assume the forms of different beasts, according as they are touched by various affections. But the holy angels, since they are never changed in affection, always appear uniformly in male form. For nowhere do we read it written that a good spirit was seen in the form of a woman or of any beast, but always in male appearance. Demons, however, have very often been seen around rivers and springs in the appearance of women: sometimes dancing, sometimes letting down their hair in the manner of women, and sometimes speaking with human beings and carrying out various mockeries. And this kind of demons has not customarily had commerce with witches."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-28","html_id":"p-en-0030-0005","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0030:p-0005","kind":"paragraph","language":"en","segment":30,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0030","sequence":5,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-30","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0030-0005"},"text":"The fifth kind is called subterranean, because it dwells in caves, caverns, and remote hollows of mountains. And these demons are very evil in disposition, and they especially attack those who dig wells and mines, and those who seek treasures hidden in the earth; they are most ready for the destruction of the human race. They make openings in the earth and stir up flame-vomiting winds; they shake the foundations of buildings. Sometimes at night, coming out of the mountains in troops, they lead marvelous and astonishing dances in the fields, as though fearing the command of a single leader. At a sign they suddenly vanish and return to their hiding places. At times the sound of little bells is heard among them; sometimes they falsely claim that they are the spirits of men departed from life. They seek nothing more than human fear and wonder. Hence we have found that they have sometimes led certain simpler people into their hiding places in the mountains, showing astonishing spectacles to those who marveled, and falsely claim that there are dwellings of the blessed there, and that they are friends of the living."},{"alignment_precision":"segment","annotations":["trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0030:p-0006:annotation-001"],"chapter_id":"ch-28","html_id":"p-en-0030-0006","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0030:p-0006","kind":"paragraph","language":"en","segment":30,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0030","sequence":6,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-30","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0030-0006"},"text":"Among these demons, too, some are brooding guardians of treasures, which the avarice of mortals has hidden in the earth; lest they again come into human use, they remove them, steal them, guard them, and sometimes transfer them from place to place. And this kind of demons has not customarily had any [unclear] with witch-women."},{"alignment_precision":"segment","annotations":["trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0031:p-0001:annotation-001"],"chapter_id":"ch-28","html_id":"p-en-0031-0001","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0031:p-0001","kind":"paragraph","language":"en","segment":31,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0031","sequence":1,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-31","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0031-0001"},"text":"[unclear]. The sixth kind of demons, however, is called light-fleeing, because they greatly abhor and detest the light: for they never appear by day, nor can they assume a body in any way except at night. This is the business that walks about in darkness: a kind of demons inscrutable and utterly dark, and stirred by cold passions; malicious, restless, and disturbed, which violently crushes men who meet it in the hours of night, and very often, God permitting, kills some either by its breath or by its touch. This kind of demons does not suit sorcerers, nor can it be constrained by charms, because it flees both the light and the voices of men, and likewise every tumult. The aerial kind is especially accustomed to present itself for the sorceries of women, since it is subtler than all the rest, and of most audacious rashness. Some of the terrestrial demons also, as has been said, serve sorcerers; yet these, being held to be of a lower rank, can by no means bring about those greater sorceries. It is therefore manifestly clear that the whole power of sorceresses, by which they do such astonishing things, is granted to demons by the Lord God within limits, and when he does not permit it, they accomplish nothing."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-28","html_id":"p-en-0031-0002","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0031:p-0002","kind":"paragraph","language":"en","segment":31,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0031","sequence":2,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-31","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0031-0002"},"text":"On Divine Permission. Seventh Question."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-28","html_id":"p-en-0031-0003","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0031:p-0003","kind":"paragraph","language":"en","segment":31,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0031","sequence":3,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-31","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0031-0003"},"text":"The seventh question of your most serene majesty was this: Why does almighty God, since he is just and the avenger of evils, permit such great sorceries to be done to the destruction of the human race, by which not only sinners, but also many innocent persons perish, grievously tormented? To this question I remember that, when I was formerly placed before your majesty, I answered in this way. Almighty God is just, upright, gracious, merciful. What he permits, he permits justly, since he is just; there is no iniquity with him, but all things that are done or that he permits are in true judgment. Therefore, when it is asked why God permits evils to be done, we answer: He permits them for this reason, because he is just. Let not the answer we have given seem absurd to your majesty, O Caesar, since it in no way prejudices the divine goodness that he permits evils to be done for a most just reason; rather, indeed, it would prejudice it if he did not permit evils to be done in the present world. For truly, if he did not permit evils to be done, man would now be unable to sin; he would certainly be impeccable, which does not belong to his nature, to which from the beginning the Creator of all gave free will. For since man is a creature and not the Creator, he is necessarily as capable of being turned toward good as toward evil; his being depends on the supreme maker of all creatures, just as everything caused depends on the cause of its own being. But to create has been left to God alone, who is incorruptible and everlasting; everything corruptible, however, necessarily fails, but is preserved by the goodness of the Creator so long as it does not lose the influence of its cause. Hence it neither could nor ought to have come to pass that man should be created impeccable by the condition of his nature, a thing which only God, the maker of all, naturally enjoys, who is immutable and everlasting. Whenever, indeed, it is conferred on man that he seems unable to sin, the freedom of choice is not removed, nor is the possibility simply taken away, but the will is confirmed in good. And as often as this gift is conferred on a creature, it is a gift of grace, not of nature. For Scripture says: God from the beginning created man, and left him in the hand of his own counsel. For, properly speaking, it cannot be that mortal man, conceived in original displeasure, should both have free will and be unable to commit sin. For the most holy bishop Augustine says: The first freedom of the will was to be able to sin; the last, in glory, will much more be to be unable to sin. Therefore, if man could not sin, he would not have mastery over his own will. Hence, although almighty God does not will sin, yet he justly permits men to sin and to do evil, so that, while freedom of choice remains, both the virtue of a good work may receive its reward, and voluntary depravity may receive the evil it has done. For no one either"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-28","html_id":"p-en-0032-0001","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0032:p-0001","kind":"paragraph","language":"en","segment":32,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0032","sequence":1,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-32","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0032-0001"},"text":"does good or sins unwillingly. Therefore almighty God justly permits men to sin and to do evil, to whom from the beginning he granted freedom of choice. But there are many reasons, long since assigned by the holy doctors, why the Almighty permits such great evil deeds to be done through the cooperation of demons; of these, in due order, we shall briefly make mention."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-28","html_id":"p-en-0032-0002","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0032:p-0002","kind":"paragraph","language":"en","segment":32,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0032","sequence":2,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-32","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0032-0002"},"text":"The first is that the excellence of divine power may be manifested, for he alone is unchangeable and above every positive law. But every mutable creature has no comparison with the unchangeable Creator. Hence one reads in Numbers: God is not like a man, that he should lie, nor like a son of man, that he should be changed. In Isaiah too it is said: God is faithful, without iniquity, just and upright. In the book of Tobit also it is written: You are just, Lord, and all your judgments are true, and all your ways are mercy, truth, and judgment. And in the book of holy Job we read: Far be impiety from God, and iniquity from the Almighty. For he will render to a man his work, and according to the ways of each he will repay them. Therefore every man who rightly understands his own ignorance and weakness openly acknowledges that he is as nothing in comparison with his Creator. For God justly permits man to sin, both so that freedom of choice may be continued, and so that the excellence of the great God may become known to men."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-28","html_id":"p-en-0032-0003","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0032:p-0003","kind":"paragraph","language":"en","segment":32,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0032","sequence":3,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-32","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0032-0003"},"text":"The second reason is that the inscrutable wisdom of God may become known to mortals: that he knows how to draw good from our evils, when he makes the sin of one person become the merit of another for the increase of virtue. For if he did not permit evil to be done, which of us would understand the good? For God makes and ordains the good; evils, however, he does not make, but he himself disposes that those committed by the impious should not come about in a disorderly way. Nor does the malice of men impede the will of God, nor can man do anything that God does not permit."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-28","html_id":"p-en-0032-0004","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0032:p-0004","kind":"paragraph","language":"en","segment":32,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0032","sequence":4,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-32","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0032-0004"},"text":"The third cause is that the Almighty permits evil deeds to be done in order to manifest his most merciful goodness toward those who have sinned and have done penance; this he could in no way show if he did not permit the creature to sin. For if there were no sinner, God could not be one who has mercy. But since in many things we all offend, everywhere God finds something to remit; everywhere the guilty person presents himself, in whom the kindly Creator may show his mercy. Hence the holy bishop Augustine: If the disease were slight, the physician would be despised and would not be sought; if the physician were not sought, the disease would not be ended. Therefore where sin abounded, grace also abounded, which alone distinguishes the redeemed from the lost, whom the mass of perdition, drawn from the origin of creation, gathers into one. Therefore the mercy of the Lord is over all his works."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-28","html_id":"p-en-0032-0005","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0032:p-0005","kind":"paragraph","language":"en","segment":32,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0032","sequence":5,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-32","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0032-0005"},"text":"The fourth reason for divine permission is that the justice of the Creator may be declared toward those who have sinned and have not done penance, since if all did good and no one sinned, God’s justice would have nothing to punish. Therefore, so that justice may have a place, by divine permission the creature sins. For the Lord is just, who will render to each according to the work of his will."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-28","html_id":"p-en-0032-0006","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0032:p-0006","kind":"paragraph","language":"en","segment":32,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0032","sequence":6,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-32","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0032-0006"},"text":"The fifth reason is the dignity of the human condition, because if God did not permit man to sin, men would seem worse than brute beasts, which, with no violence driving them, freely use the motions of nature. For even if brute beasts lack reason, nevertheless they have a free motion of nature which they follow; in comparison with this man would seem of a lower condition, if he did not have free choice of the will. But God permitted free will to man, over which neither kings nor princes rule."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-28","html_id":"p-en-0032-0007","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0032:p-0007","kind":"paragraph","language":"en","segment":32,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0032","sequence":7,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-32","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0032-0007"},"text":"The sixth reason is the praise of the merit of steadfastness in human virtue, since we praise a just man for this reason, that although he could have transgressed, he did not transgress, but, with the grace of God assisting him, remained in the steadfastness of a good will."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-28","html_id":"p-en-0032-0008","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0032:p-0008","kind":"paragraph","language":"en","segment":32,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0032","sequence":8,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-32","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0032-0008"},"text":"The seventh reason why almighty God permits demons to do such great evil deeds through the agency of witches is that those who, scorning truth, delight in falsehood may, seduced by the devil, the inventor of falsehood, be utterly deceived. For it is fitting that enchanters and witches, who despise the saving teachings of Christ, should all, deceived by demons, be plunged down to hell to be punished forever. They seek aid from demons, the enemies of the whole human race, and they despise the Savior of the world, whom alone they ought to have adored. For it is just that he who, deserting truth by his own spontaneous will, adheres to falsehood should be cast headlong by the devil into destruction."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-28","html_id":"p-en-0032-0009","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0032:p-0009","kind":"paragraph","language":"en","segment":32,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0032","sequence":9,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-32","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0032-0009"},"text":"The eighth cause is the manifestation of divine power, whose might and virtue are over every creature. Indeed, when almighty God sometimes permits great things to the devil and denies certain small things, it is apparent how weak the enemy of the human race is, and subject to the divine majesty in all things; whatever he does, he does with God permitting it. Therefore the cause of all"},{"alignment_precision":"segment","annotations":["trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0033:p-0001:annotation-001"],"chapter_id":"ch-33","html_id":"p-en-0033-0001","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0033:p-0001","kind":"paragraph","language":"en","segment":33,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0033","sequence":1,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-33","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0033-0001"},"text":"[unclear] on account of which almighty God permits evil deeds to be done is justice: by which he preserves, in inviolable order, the liberty that he once from the beginning conferred upon the creature. But because the power of every creature, dependent upon its creator, is restricted and limited, it is plain that neither can the devil do everything he wishes, nor can a man, however depraved in will. The will indeed is free, but power is limited by certain and necessary degrees. For if demons could do everything they wish, nothing among human affairs would remain safe, but they would undermine everything. The history of Saint Job shows by a manifest example that the power of demons is bound: Satan did not dare to tempt him beyond what had been permitted him by divine dispensation. For no one in the present world, however just or strong, could withstand the fury of demons, if they could always freely use the power of doing harm at their own discretion. Before the Lord’s Passion they used a greater liberty of power than afterwards; but when Christ tasted death for us on the altar of the cross, from then on their power was greatly diminished, as the Savior says in the Gospel: “Now the prince of the world will be cast out.”"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-33","html_id":"p-en-0033-0002","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0033:p-0002","kind":"paragraph","language":"en","segment":33,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0033","sequence":2,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-33","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0033-0002"},"text":"For indeed the humility of Christ and the perseverance of the saints have greatly restrained the boldness of demons, so that they can rightly be called kindlers of evils, but by no means compellers. Nor would the devil prevail against us unless he received strength from our sins. Hence Scripture admonishes us, saying: “Resist the devil, and he will flee from you.” And again: “Do not give place to the devil.” Therefore, to bring the discourse to a conclusion for the understanding of the proposed question, why God permits so many evil deeds to be done, I believe the reasons have been sufficiently made plain. For if the will of demons is always wicked, nevertheless their power can never be unjust, because what it wickedly wills it has from its own choice, but what it can wickedly do it has from God alone. And these things have been said as far as concerns those who do evil."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-33","html_id":"p-en-0033-0003","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0033:p-0003","kind":"paragraph","language":"en","segment":33,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0033","sequence":3,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-33","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0033-0003"},"text":"But why does almighty God permit demons to injure men, through the agency of evildoers, who have been baptized in the name of the holy Trinity and faithfully believe in his only-begotten Son, our Lord Jesus Christ? For if they could injure only evil, perverse unbelievers in body and possessions, but were restrained from approach to and injury of the good and faithful, his permission would rightly seem to be a just judgment. But now good and innocent people are more frequently made ill by the evil deeds of demons, and sometimes are even deprived of life, to pass over in silence the loss of goods that those subjected to sorcery very often suffer. It troubles many why the Almighty permits these things, he who permits nothing unjustly."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-33","html_id":"p-en-0033-0004","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0033:p-0004","kind":"paragraph","language":"en","segment":33,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0033","sequence":4,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-33","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0033-0004"},"text":"For this proposed question, I shall assign in order, as briefly as I can, the necessary reasons, received from no others than the ancient and Catholic doctors. And the first reason is the testing of the faith of Christians and the experience of integrity: so that, when scourged by the evil deeds of demons, they may learn in the sufferings of the flesh what faith and love toward God they have hidden in the mind. In prosperity it is not difficult to be long-suffering; but in adversity, with humble patience, to await from the Savior of the faithful"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-33","html_id":"p-en-0034-0001","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0034:p-0001","kind":"paragraph","language":"en","segment":34,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0034","sequence":1,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-34","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0034-0001"},"text":"aid: it belongs not to weak but to strong and truly faithful Christians. In his tribulation the most holy Job learned how great a steadfastness of faith he had toward God, which before, in tranquillity, he had guarded piously without the dart of temptation."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-33","html_id":"p-en-0034-0002","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0034:p-0002","kind":"paragraph","language":"en","segment":34,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0034","sequence":2,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-34","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0034-0002"},"text":"At the same time it should be noted from this that those whom the malefices of demons or of men have in any way made infirm, and who, in order to recover health, either approach or consult any sorcerous enchanters, whether by themselves or through others, act against the commandments of God and of the Church; and they have neither true faith in God nor love. For they prefer the health of dying flesh to God; they seek salvation not from Christ but from the devil, through his minister. For they prefer to live healthy but unhappily in the name of the devil, rather than to suffer a little here for the love of Christ and afterward rejoice with him forever. But the person who does not approach sorcerers because God has forbidden it, preferring to live in poverty and sickness with observance of God's commandments rather than against God in riches and bodily health: he truly loves God and rightly keeps the integrity of the Christian faith."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-33","html_id":"p-en-0034-0003","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0034:p-0003","kind":"paragraph","language":"en","segment":34,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0034","sequence":3,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-34","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0034-0003"},"text":"Most sacred Caesar, men corrupt in mind and reprobate concerning the faith are not to be tolerated among Christians: those who cure the bewitched by malefices; who reveal thefts and adulteries by the ministry of demons; who foretell future things by inspection of stones or mirrors. I beg you, do not listen to those who, ignorant of divine laws, consider ministers of demons of this sort useful to your empire because they know how to undo malefices by malefice. For that pernicious healing of bodies brings death to souls; it makes men withdraw from God, creator of all, and adhere to impious apostate demons, with whom after death they will be damned forever."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-33","html_id":"p-en-0034-0004","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0034:p-0004","kind":"paragraph","language":"en","segment":34,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0034","sequence":4,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-34","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0034-0004"},"text":"The second reason why almighty God permits the innocent to be harmed by malefice is the increase of merits: namely, so that, when their patience has been proved in tribulation, it may merit a worthier crown of glory in heaven. For, as holy Augustine says, a man is unknown to himself as to what he can bear and what he cannot bear. Sometimes he [fears?] that he cannot bear what nevertheless he can. When temptation comes, like a kind of interrogator, a man is discovered by himself, who before, being hidden, did not know himself. The holy arch-apostle Peter, before temptation came upon him, was hidden both from himself and from others, namely that he was heedless and weak; it came, and the weakness that had lain hidden appeared. Therefore temptation is the greatest proving of a man, as sacred Scripture bears witness: the furnace proves the potter's vessels, and the temptation of tribulation proves just men. Patience is easy in prosperity, when no adversities beat upon the mind. But many are the tribulations of the just; yet from them all our Lord Jesus Christ will deliver them."},{"alignment_precision":"segment","annotations":["trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0034:p-0005:annotation-001"],"chapter_id":"ch-33","html_id":"p-en-0034-0005","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0034:p-0005","kind":"paragraph","language":"en","segment":34,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0034","sequence":5,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-34","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0034-0005"},"text":"The third reason for divine permission is the preservation of humility, so that the faithful and just man may always fear God and never presume upon his own strength or justice. Hence Scripture says of the reprobate: They are not in the labor of men, and with men they will not be scourged. Therefore pride held them; they were covered with their iniquity and impiety; their iniquity came forth as if from fatness. It belongs to the mercy of God that he sometimes permits good and just men to be shaken by adversities, whom he knows cannot be humbled in prosperous circumstances. For tribulation has made many humble whom favorable circumstances would have made proud. Finally, the fearful imagining of malefices makes a good man fear his God and diligently call upon his aid. Let no one, proud and presuming upon his own powers, think himself safe from the malefices of demons; for [whomever?] the protection of God abandons, inflated with pride, lies open to the malefices of demons [unclear]."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-33","html_id":"p-en-0034-0006","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0034:p-0006","kind":"paragraph","language":"en","segment":34,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0034","sequence":6,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-34","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0034-0006"},"text":"The fourth reason is so that there may be a distinction between the good and the evil. For Scripture says of good men, beloved by God, in the Acts of the Apostles, that through many tribulations we must enter into the kingdom of God. And holy Paul, lover of Christ, says in a certain epistle: All who wish"},{"alignment_precision":"segment","annotations":["trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0035:p-0001:annotation-001"],"chapter_id":"ch-33","html_id":"p-en-0035-0001","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0035:p-0001","kind":"paragraph","language":"en","segment":35,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0035","sequence":1,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-35","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0035-0001"},"text":"... to live piously in Christ will suffer persecution. The most wise king Solomon also says in Proverbs: Whom the Lord loves, he corrects, and as a father he takes pleasure in his son. For a Christian it is a very glorious thing, for love of God, to bear adversities patiently, whether they are inflicted by evil men or by demons. For power is given to the devil and his ministers to harm good and just men, not to their confounding, as [unclear] suppose, but rather to the greatest and sure consolation of the soul. For when a just man lives well, harms no one, offends no one, does injury to no one, loves his God with his whole heart, fears and venerates him, keeping his commandments with all solicitude, and nevertheless is afflicted by evildoers, whether in body, in possessions, or in both, that man is truly blessed, since, when he has been tested, he will receive the crown of life which God has promised to those who love him. Everyone who lives rightly in the unity of the faith of the catholic Church of Christians, and patiently bears for love of God the evils he receives in this world, is a sure sign that he will persevere in the grace of God, to be saved. On the contrary, concerning the wicked reprobate we read it written thus: Why do the wicked live? They have been raised up and strengthened with riches. Their houses are secure; the rod of God is not upon them. They spend their days in good things; in a moment they go down to hell. For it is a manifest sign of damnation if here you live wickedly in sins and vices, contrary to God, while prospered in the goods of fortune and in bodily health. The fifth reason why the Almighty permits good and just men to be afflicted by the wicked reprobate is for the complete purification of merits. For, as Scripture says, there is no just man on earth who does good and does not sin. But since God lets no sin pass unpunished, he appoints temporal punishments for just men, through mercy, for their offenses, but eternal punishments for the impious reprobate, through justice. Therefore, out of mercy, he changes eternal punishment into temporal punishment for the penitent, which it is necessary that they suffer either in this world or after death in purgatory. But because the torments of purgatory are dreadful and very grave, the merciful God is accustomed to purify in this life, in various ways, the penitents whom he loves, through the inconveniences of diverse tribulations in body and in possessions."},{"alignment_precision":"segment","annotations":["trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0035:p-0002:annotation-001"],"chapter_id":"ch-33","html_id":"p-en-0035-0002","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0035:p-0002","kind":"paragraph","language":"en","segment":35,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0035","sequence":2,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-35","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0035-0002"},"text":"For the evil deeds of the impious benefit good and just men as a remedy, but bring damnation upon those who inflict them. The sixth reason is that a man, harmed through the assaults of demons, may be recalled to penitence and may resolve in his heart upon the necessary amendment of his life. For Almighty God does not immediately send vengeance when we sin, but waits for our amendment until a predetermined time. But if we neglect to do penance, the avenger of evils comes to us when we do not think it; and [unclear]. Hence the holy prophet speaks in the person of God, saying: If his sons abandon my law and do not walk in my judgments and do not keep my commandments, I will visit their iniquities with the rod, and their sins with blows; but my mercy I will not scatter from them, nor will I harm my truth."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-33","html_id":"p-en-0035-0003","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0035:p-0003","kind":"paragraph","language":"en","segment":35,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0035","sequence":3,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-35","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0035-0003"},"text":"The seventh reason why Almighty God permits the evil deeds of demons to prevail over the good and innocent is that too licentious an occasion of sinning may be cut away from them. For there are many poor and infirm people, pleasing to God, good, devout, and humble, whom poverty and bodily sickness preserve in the love of God; if they were rich and raised high with honors, they would quickly flow away from the resolve of holiness into the depth of vices. It is not expedient for all, for their salvation, to have honors and riches together with health; nor does a longer life always make a man better. Therefore almighty God, wishing to show his mercy toward those whom he has chosen, permits the good, just, and innocent to be subject to various calamities."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-33","html_id":"p-en-0036-0001","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0036:p-0001","kind":"paragraph","language":"en","segment":36,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0036","sequence":1,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-36","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0036-0001"},"text":"And sometimes through demons, sometimes through evil men, sometimes by various other ways and means, he takes away from men of this sort the riches and honors which he foresaw they would use badly, so that in poverty and abasement they may preserve the humility which, placed in wealth and high estate, they would by no means have preserved. He also quite often permits them to fall into many great illnesses, when cheerful health of the flesh would have brought upon them the greatest illness of mind. Finally, he permits certain persons to be driven to death by sorcery, so that their opportunity for sinning may be cut off, an opportunity which they would have abused had they been allowed to live longer. Hence Scripture says of the just man: “He was snatched away lest malice change his understanding, or deceit beguile his soul.” The eighth reason for divine permission is that men may venerate the sacraments of the Church, which have great power against all the sorceries of malignant spirits. For he is rarely harmed by the sorceries of demons who venerates with due honor the sacraments and rites of the Catholic Church. And from the own confession of witches we have rather often heard that attendance at masses and the use of things blessed by the Church greatly weaken the powers of demons. For they are not blessed in the Church of God in vain, but so that they may be defenses of divine protection, tokens showing demons signs to be feared. As for infant children, who, reborn in Christ, are sometimes killed by the sorceries of demons or of men, we do not doubt that divine providence permits this to happen for their salvation, since it knows how to order all things for the better for mortals. Yet it often happens that infants perish by sorceries because of the offenses of their parents."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-33","html_id":"p-en-0036-0002","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0036:p-0002","kind":"paragraph","language":"en","segment":36,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0036","sequence":2,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-36","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0036-0002"},"text":"The eighth question of your Serenity was this: Whether it can be proved by natural reason, as also from the Holy Scriptures, that God has care for human affairs and actions, and a sure and infallible providence over all and each of the things that are done in the world."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-33","html_id":"p-en-0036-0003","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0036:p-0003","kind":"paragraph","language":"en","segment":36,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0036","sequence":3,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-36","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0036-0003"},"text":"To this question I remember that I answered as follows. The whole world, heaven and earth and all things that are in them, are subject to divine providence, by whose will and command they were brought forth into being from the beginning. For there is nothing in the whole universe that is not governed by the providence of the Creator. Let us confirm this opinion first by the Scriptures, and afterwards by reasons, as briefly as possible. In the book of Judith we read: “All your ways are prepared, and you have placed all judgments in your providence.” And in Ecclesiastes the most wise king Solomon speaks thus: “Do not give your mouth so as to make your soul sin; nor say before the angel, ‘There is no providence,’ lest perhaps the Lord, angered at your words, destroy all the works of your hands.” Most manifest testimonies of providence are confirmed in the holy Gospel, when our Savior says to the disciples: “Are not two sparrows sold for an assarius? And one of them does not fall to the ground before God?” A great commendation of divine providence, which has care not only for men but also for tiny birds. Indeed, if he cares for such small things, who would not believe that he has care for great things? “Look,” he says, “at the birds of heaven: they neither sow nor reap nor gather into barns, and your heavenly Father feeds them.” And a little later he adds, saying: “If God so clothes the grass of the field, which today is and tomorrow is cast into the oven, how much more you, of little faith?” [Almighty?] God, because he created all things and brought them into being when they did not exist, rules and governs the universe lest it fall and pass away; and this could in no way happen if he did not have providence and care for all things. For if providence is removed,"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0037-0001","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0037:p-0001","kind":"paragraph","language":"en","segment":37,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0037","sequence":1,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-37","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0037-0001"},"text":"it is necessary that the order of the continuity of the whole universe be thrown into confusion. But the providence of the Creator cares for all things: for he who feeds the birds and gives the beasts their food, and fills every living creature with blessing, and clothes the grass of the field, adorning violets and lilies with beautiful comeliness, cannot forget man, whom he created from the beginning in his own image. He cares for all things who governs all things; and he exercises providence not only over man but also over all beasts. Since all things are placed under his dominion, there is no one who can resist his will in anything."},{"alignment_precision":"segment","annotations":["trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0037:p-0002:annotation-001"],"chapter_id":"ch-37","html_id":"p-en-0037-0002","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0037:p-0002","kind":"paragraph","language":"en","segment":37,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0037","sequence":2,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-37","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0037-0002"},"text":"Let us now therefore consider this mighty structure of the whole universe, how in its original arrangement and motion it always persists most orderly: unless we shamefully depart from reason, we shall understand by the clearest reasoning that that divine and unchangeable providence preserves, directs, and governs these things. Then let us contemplate all earthly things, each and every one of which arises and proceeds most orderly in its natural disposition. This cannot happen by chance; rather they must be moved by the will of him by whose power they were made and created. Next, the earth placed in the middle of the world, like a point or center that unfolds the circle of the whole universe at equal distance: than this nothing more beautiful, nothing more adorned, nothing, finally, more delightful to the sense could offer itself for [unclear]. In this point of immense mass, wonderfully enclosed by the mass itself, we discern all things ordered, and nothing could be left unordered; so that all things which sometimes seem to us somehow to drift, we should know certainly, in view of the order of the universe, not to lack a certain order of their own. For by the simple and utterly unchangeable nod of God the whole structure of the entire universe, gathered from so many diverse and movable things, is most orderly governed in harmony. Certainly we see, in those things which present themselves to our senses, that the greater the intelligence and power that arises with time in any governor, the less can anything disordered happen by chance. Since, therefore, that supreme intellect, the creator, preserver, ruler, almighty God, governs the world by his unchangeable providence, holding all things under his command, certainly no place is left anywhere for rash chance, which might impede the will of so great a majesty."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0037-0003","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0037:p-0003","kind":"paragraph","language":"en","segment":37,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0037","sequence":3,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-37","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0037-0003"},"text":"Therefore the universe, whatever exists anywhere or can exist, is comprehended under the rule of one divine mind, whose infallible judgment nothing can escape. But unexpected events happen to us, because we are changeable and are changed almost daily, having no determined knowledge of future things. But that best maker of all things, God, since he is altogether unchangeable, knows all things, beholds all things, understands all things at once and simultaneously. His providence is not deceived; his will is never varied; his power is not broken; his ordering is not violated; his counsel is never interrupted, even if his decision sometimes seems to be changed. Hence, if we attend carefully, we shall plainly understand, since the ends of things and of motions will make it clear, that all these lower things are made, preserved, disposed, and moved by divine providence; to its command nothing at all is alien. For the Lord God of the universe himself understands all things individually, not stretched out after our fashion among many things, but abiding in himself as an indivisible one. By looking upon him, as upon the pattern of the whole universe, the cause of causes, and through causes the cause of all things, he beholds all things; in beholding he cares and provides, directing each thing to a good end by an everlasting order. Come now, most wise Caesar, in order that we may understand divine providence governing all things, let us employ arguments, as briefly as we can, according to our purpose. Therefore, if God’s action is his own understanding, which no wise man will fail to admit as at once most eminent and inward, as much as he acts, so much surely"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0038-0001","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0038:p-0001","kind":"paragraph","language":"en","segment":38,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0038","sequence":1,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-38","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0038-0001"},"text":"understands, and conversely. But he acts in each thing, not only in great things but also in the smallest; therefore he understands individual things. For the most abundant influence of the first Being extends through individual things to whatever beings follow in fixed orders; and the things which act after him are everywhere moved and act by his power."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0038-0002","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0038:p-0002","kind":"paragraph","language":"en","segment":38,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0038","sequence":2,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-38","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0038-0002"},"text":"Therefore either God understands or acts upon nothing outside himself, which is false; or, by acting upon all things and each thing, he also understands those same things, which is true. For they would in no wise come to be unless first, as we speak in our own manner, they were understood by God himself, who makes them; just as those things are not made by the sun which are not looked upon by it. But because the Almighty understands all things and each thing that he makes, there is no doubt that he disposes, rules, and orders all things that he has made; from him things have not only that they exist, but also that they are certain causes of other things. And so, if things have from God that they are causes, from him also they have received the proper office of a cause: that is, to preserve according to their powers, and to care for what they have made. Wherefore, if all causes have this property from the first cause insofar as they are certain causes, then deservedly that first cause naturally has this goodness and providence, so that it cares for all things and each thing that it has made, insofar as it is most especially the cause of all and each of them. Indeed, unless individual things are preserved one by one by him who makes them, common things, which are preserved in individuals, will never be preserved. For neither will the whole, which consists of parts, be preserved if the parts themselves are neglected. Therefore from the intention of the first and most universal intelligence proceeds the universal distinction of things. But that intelligence is distinguished in itself from other things, and by the standard of its knowledge it distinguishes the rest among themselves. Hence, just as God knows all things and each thing most distinctly, so also he most distinctly rules, governs, and cares for them. Therefore, most clement Emperor Maximilian, I think it manifest and sufficiently shown that the providence of God, the supreme ruler, embraces, disposes, rules, and governs all lower things and each of them; for otherwise, without the provident disposition of one who watches over them, they would by no means maintain this most beautiful order that we perceive."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0038-0003","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0038:p-0003","kind":"paragraph","language":"en","segment":38,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0038","sequence":3,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-38","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0038-0003"},"text":"Nor does it escape me that the wise men of this world formerly held various opinions about providence. Some of them thought that this world was made not by providence but by chance; if their opinion were true, no place would be left for providence, but all things would necessarily drift at random, since the world, which was made by chance, could perish by chance. Against their false opinion others taught that the world could not have come into being without reason, nor certainly continue to exist unless it were ruled by the supreme prudence of its maker. Hence Boethius, a most Christian man, said: O you who govern the world by everlasting reason, begetter of earth and heaven, who command time to proceed from eternity, and, remaining stable, make all things move. And again he said: The generation of all things, and all the processes of mutable natures, and whatever is moved in any way, obtain their causes, order, and forms from the stability of the divine mind. But others thought that God cared only for incorruptible things, such as the heavenly bodies and separate substances, together with the species of things, but that he knew nothing else at all and utterly neglected all the rest. But these men erred shamefully, because the Almighty has provident care not only of incorruptible universals, but also of corruptible particulars. Hence the same Boethius again says: The high founder of things sits on the earth, and, ruling things, bends the reins: king, lord, source, origin, law, wise arbiter of justice. He is the continuous love for all things, and they seek again the good by the end he holds; because they cannot endure otherwise unless, turned back again by love, they flow back to the causes which he himself gave. But others, taking it ill that they themselves were neglected, exempted man from the number of corruptible things on account of the preeminence of his intellect, saying that God has care and providence for man, but despises all the other earthly creatures. Against their false opinion enough has been said before; to produce many things would be altogether superfluous. For Scripture says: Men and beasts you will save, O Lord. And in another place a certain wise man said: The small and the great"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0039-0001","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0039:p-0001","kind":"paragraph","language":"en","segment":39,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0039","sequence":1,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-39","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0039-0001"},"text":"the Lord made; and he has equal care for all. Therefore all and each of the lower things, great and small, corruptible and incorruptible, the providence of the divine majesty orders, rules, disposes, and cares for; his most powerful will produced all things from nothing, as Sacred Scripture again bears witness: “But your providence, Father, governs all things from the beginning.”"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0039-0002","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0039:p-0002","kind":"paragraph","language":"en","segment":39,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0039","sequence":2,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-39","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0039-0002"},"text":"Therefore let men blush who are corrupt in mind, impious and reprobate with regard to the Christian faith, who, puffed up with empty loquacity, remove the providence of him who knows all things, and do not attend to how great an injury they do to God. For what, to use the judgment of Firmianus, is so worthy and so proper to almighty God as providence? But if he provides for nothing, if he neglects lower things, if he does not care for mortal things, he has now lost all dignity. But it is impossible, as holy Anselm attests, for God to lose his honor; for, as the Peripatetic says, in eternal things there is no evil, nor corruption, nor sin. He therefore who takes away providence takes away the whole substance of God. And what does he say, except that God does not exist?"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0039-0003","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0039:p-0003","kind":"paragraph","language":"en","segment":39,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0039","sequence":3,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-39","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0039-0003"},"text":"But now let those who deny that the providence of God cares for lower things tell me: if God neglects lower things, let them attend to what necessarily follows. If God knowingly neglects and despises us, there is henceforth no reason why we should either honor him with worship or venerate him with religion, since from him we obtain no benefit; rather, being neglected and despised, let us ourselves also neglect him. But if, not knowing us, he despises and wholly neglects us, there is now no reason for us to worship one who does not know us, and for that reason can confer no good, or to invoke him with prayers. For if God does not care for human affairs, whether knowingly or unknowingly, every reason for piety ceases, since there is no hope of salvation. What regard for piety can there be among mortals, what hope for the salvation of souls, if God does not care for human affairs? Indeed, if providence is taken away, whom do we worship, whom do we adore? If there is with God no providence for mortals, certainly he neither grants benefits to human beings nor imposes punishments on deserters; he can neither help mortals, nor wishes to, nor cares at all; he does not notice what we do, and he hears neither the prayers nor the supplications of anyone. Why do we offer him any worship; why honor, why prayers? Or why do we so greatly fear or dread a God who does not know us, who, with us neglected and despised, can neither do good to us nor harm?"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0039-0004","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0039:p-0004","kind":"paragraph","language":"en","segment":39,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0039","sequence":4,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-39","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0039-0004"},"text":"For once providence is removed, neither holiness nor religion will remain; and when these have been extinguished, the greatest disorder of life and a dreadful confusion will follow. Once piety toward God is removed, what will the commonwealth be except everlasting confusion? Public faith among human beings will necessarily perish, and the fellowship of the human race, and all justice together with it, will vanish and perish. What must be thought of the Christian faith if God does not care for human affairs? What, finally, of the Savior of all, our Lord Jesus Christ, except that he will be reckoned an empty fable, wholly fictitious, if there is no providence of God caring for mortal things? Therefore whatever good we do, whatever evil we suffer for the love of God, is wholly vain and useless to us if he has no care for us."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0039-0005","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0039:p-0005","kind":"paragraph","language":"en","segment":39,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0039","sequence":5,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-39","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0039-0005"},"text":"Let those who deny the providence of God now see and shudder, when they perceive that the end of their opinion is the worst despair of all. Therefore let no one, induced by the vain-speaking of secular philosophers, train himself to contempt of God; let no one take away the providence of the highest and unchangeable good; let no one corrupt the dignity of the creator of all things. For all who deny divine providence show themselves both unworthy of the benefits of the most merciful Savior and ungrateful."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0039-0006","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0039:p-0006","kind":"paragraph","language":"en","segment":39,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0039","sequence":6,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-39","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0039-0006"},"text":"For it must be firmly believed, and in no way doubted, that this whole universe, both visible and invisible, and all things individually, whether they are in heaven or on earth or in the sea, are ruled and governed by divine providence, and that absolutely nothing in the whole universe is alien to his care."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0040-0001","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0040:p-0001","kind":"paragraph","language":"en","segment":40,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0040","sequence":1,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-40","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0040-0001"},"text":"For divine providence supplies to the human race both crops and all the other things that the earth brings forth: also storms and variations, the changes of times, by which all things that the earth produces, being endowed with nature, grow to maturity. And it provides for all things collectively and individually: not only the great, but even the very smallest, so far indeed that not even the most slender leaf of a tree falls to the ground without the will of almighty God the Father, who created it and rules and cares for it. But if anyone thinks that this so great magnitude of the whole universe cannot be directed and governed by one God, who alone is, he is greatly mistaken, and is shown not to know how great is the power of divine might. For indeed he who was able to bring the whole world from nothing into being can also govern forever, with the greatest wisdom, what he has made. For he knows all things, understands all things, can do all things: he alone, omnipotent, created all things."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0040-0002","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0040:p-0002","kind":"paragraph","language":"en","segment":40,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0040","sequence":2,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-40","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0040-0002"},"text":"We therefore, believing the holy Gospel, should above all venerate divine providence; and we should raise our minds upward, with whatever virtue we can, from these things that are perishable, and, being brought back to ourselves, be united, so that we may faithfully understand the majesty of God present everywhere. Since it is altogether uncircumscribable, it holds all things, fills all things, embraces all things, exceeds all things, and sustains all things. It does not sustain from one part and exceed from another; nor does it fill from one part and embrace from another; but by embracing it fills, by filling it super-embraces, by sustaining it exceeds, and by exceeding it sustains all things. He is nowhere by the mass of a body, and by his uncircumscribable substance he is nowhere absent; he is not seen by the eyes of flesh; he is seen through faith in purity of heart. O inexplicable power. O incomprehensible goodness. O ineffable wisdom. O uncircumscribable divinity: you do not consist of parts as a body does; you are not divided by affections as a soul is; you do not underlie forms as do all the other things that have been made through you; you are in all things and above all things, ruling and governing the universe with the greatest wisdom. By these testimonies, therefore, most sacred Caesar Maximilian, it has been sufficiently proved, as I think, that this whole universe is governed by the providence of God. Since he is pure intellect, simple, uncreated, and eternal, he knows all things, understands all things, foreknows all things; and since he is omnipotent by nature, he can do all things. To him nothing is difficult, nothing impossible; he, with his power, created such wondrous things; in truth he established them; by reason he perfected them; by strength he sustains them; by goodness he illumines them. To him be honor, to him glory, who lives and reigns, God glorious and exalted, forever and ever. Amen."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0040-0003","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0040:p-0003","kind":"paragraph","language":"en","segment":40,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0040","sequence":3,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-40","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0040-0003"},"text":"The Author’s Declaration to Caesar"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0040-0004","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0040:p-0004","kind":"paragraph","language":"en","segment":40,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0040","sequence":4,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-40","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0040-0004"},"text":"These, most unconquered Caesar Maximilian, are the things that seemed to me should be said in reply to the Eight Questions proposed by your majesty. For you wished to have even my judgment on them in writing, making an estimate of me above the truth, since I am not to be compared in talent with those whose opinion you heard before me. Let pardon make me worthy if I have said anything less proper; for, at the command of your highness, while set as a traveler on a journey, I dictated as I could, at intervals, whatever occurred to me to answer. But I say from my mind and openly declare that I am a sincere confessor of the Christian faith, and that I wish to remain until death in the union of the sacrosanct Roman Church. Therefore, if anything either in this lucubration of mine or in others should be found said or written otherwise than that Church holds, thinks, believes, and teaches, as a true son of obedience, by the attestation of these presents I now simply revoke it, and wish it to be and to be held perpetually revoked."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0040-0005","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0040:p-0005","kind":"paragraph","language":"en","segment":40,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0040","sequence":5,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-40","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0040-0005"},"text":"Wherefore, most wise Caesar, I both humbly ask and earnestly admonish your majesty that, before you cause my responses to come to the knowledge of those for whom they are kept destined, you have them approved by the judgment of many. For it must be carefully ensured that nothing be proposed to those for whose salvation your serenity keeps watch except what is solid, approved, manifest, and lawfully confirmed in the Catholic faith by the opinion of very many wise men. May almighty God by his providence direct and guard you always to the praise of his name, Maximilian, greatest of emperors. From the city of Neometana, on the tenth day of the month of July, in the year of Christians one thousand five hundred and eight."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0040-0006","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0040:p-0006","kind":"paragraph","language":"en","segment":40,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0040","sequence":6,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-40","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0040-0006"},"text":"Johannes Trithemius, Abbot."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0040-0007","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0040:p-0007","kind":"paragraph","language":"en","segment":40,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0040","sequence":7,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-40","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0040-0007"},"text":"Printed at Oppenheim at the expense of Johannes Hasselberg, of Augia in the diocese of Constance. In the year of the Lord 1515, on the twentieth day of the month of September."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0043-0001","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0043:p-0001","kind":"paragraph","language":"en","segment":43,"segment_id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0043","sequence":1,"targets":{"parallel":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem_parallel.html#seg-43","reading":"works/prdl-24382_octo-quaestionum-maximilianum-caesarem.html#p-en-0043-0001"},"text":"[This final page is damaged; the OCR yielded only disconnected fragments (\"Through me...\", \"I judge...\", \"conspiring...\") repeating chunk 41's charter tail with no recoverable continuous sense. The source page image is the authoritative witness.]"}],"schema_version":"1.0","segments":[{"duplicate_of":null,"english_available":true,"html_id":"seg-1","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0001","latin":"4° P.lat.\n1239 . .\n<36610801240012\n<36610801540012\nBayer. Staatsbibliothek 33\nA\n71\n\n[Text spanning multiple lines] [Red ink mark: ✝] [Blue ink mark: ☞] [Green ink mark: ❧] [Red ink mark: ✝] [Red ink mark: ✝] [Red ink marks: ✝, ✝] [Red ink marking: ✝] [Red ink markings: ✝, ✝, ✝] [Large red decorative mark resembling a cross with dots on its arms.] [Red ink marking: ✝] [Red ink markers: ✝, ✝, ✝, ✝]. [Red ink marking: ✝] [Red ink marker: ✝] [Red ink sign: ✝] [Red ink signs: ✝, ✝, ✝]\n[Text spanning multiple lines][Red ink mark: ✝] [Red ink signature mark: P] [Red ink signatures: P, Q, R, S, T, U, V, W, X, Y, Z, A, B, C, D, E, F, G, H, I, J, K, L, M, N, O, P, Q, R, S] [Red ink signature marks: ✝, ✝, ✝. Red ink signature mark: ✝]","segment":1,"source":{"mapping_precision":"exact","pages":[{"label":"1","number":1},{"label":"2","number":2},{"label":"3","number":3},{"label":"4","number":4},{"label":"5","number":5}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-2","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0002","latin":"P. lat. 1239 4° Tri themius\nDona magis bene lacrimas et haudium\nAngeli gregos vo s scia ma a migstn Amert\npetate viuere qo cimata semperita gla\nbono potestas agri uibilatio m yntece cui\nmneet imphui exorit de medo petua secula\nAnge lig vo s scia ma a nig stn Amert\nDona magis bene lacrimas ut haudium\nAngeli gregos voci s scia ma a nigrastin Amert\nPetate viuere quod cimata semperitia gloriae bono potestas agrum uibilacio morte uiuere exorit de medio petuum secula\nDona magis bene lacrimas, et non haudiam Angeli Gregos voces laus Dei plerque se contulerunt pro Christo et concordes philosophene tutantur suam spiritum et conscienciam et pietatem et caritatem et gratiam et spem et sperant in Christo et in sanctis patribus et in domino patre et in spiritu sancto et in spiritibus nostris et in omnibus homine et in anima nostra et in corpore nostro et in mundo. Pria sancte matris lactores et nutricius mundane. Pria sancte beonis liguores et nutriciensis. Pria sancte dominis qui sunt in caelis et in terra et in subterraneis. Pria sancte apostoli Pauli et in omni homine et in universis homine et in anima sua et in corpore suo et in mundo.\nPria sancte marie virginis et in omni virgine et in anima sua et corpori suo et in mundo. Pria sancti iohannis baptistae et in omni infanti et in anima sua et corpo re suo et in mundo. Pria Sancte maria magdalene et in omni mulier et in anima sua et corpore suo et in mondo. Pria sancti petri apostoli et in omni homo et in anima sua et corpo re suo et in mundo. Prie sancti pauli apostoli et in omni homin e et in anima sua et co rpori suo et in modo. Pria sancti thomas apostoli et in omni scolarium et in anima sua et c o poro suo et in monde. Pria sancti andrea apostoli et in omni nauarum et in anima sua et corpus suo et in mundo. Pria sancti jacobus apostoli et in omni crucifixonis et in anima sua et cuerpo suo et in mundo. Pria santi nicolaus de cygne et in omni puerorum et in anima sua et copo re suo et in mundo.\nPria sancti gregory papae et in omni episcopatu et in anima sua et corporu so suo et in mundo. Pria santis iohannis de decretis et in omni canonico et in anima sua et corpo resuo et in mundo. Pria Santis maria virginis et in omni virginibus et in anima sua et corpsso suo et in mondo. Prie Sancte marie magdalene et in omni muliere et in anima sua et corporea suo et in mundo. Pria Santi petri apostoli et in om ni homin e et in anima su a et co pori suo et in modo. Prie Santi pauli apostoli et in omnihomin e et in anima sua et c oporo suo et in monde. Prie Santi thomas apostoli et in o mni nauarum et in anim a sua et cor po re suo et in mundo. Pia sancti jacob us apostoli et in omni crucifixionis et in anima sua et corpo rso suo et in mundo. Pria Sancti nicolaus de cygne et en omni puerorum et in anime sua et corporeso suo et in mundo.\nPria sancti gregory pape et in omni episcopo et in anima sua et corporo suo et in mundo. Pria Santi iohannis de decr itis et in omni canonicu so et in anima sua et corpo risuo et in modo. Pria Sancte mar ia virginis et in omni v irginibus et in anima sa u et corpo resuo et in mondo. Pria Sante marie magdalene et en omni muliere et in anime sua et corpore suo et in modo. Pria Santi petrus apostoli et en om ni homine et en anima su a et corpo re suo et en modo. Prie Sani paulus apostoli et en omnihom ine et en anima sua et co pori suo et en monde. Pria Santi thomas apostoli et en o mni nauarum et en anima sua et c oporiso suo et en mundo. Pia Santi jacob us apostoli et en omni crucifixione et en anima sua et corpo rso seu et en mundo.\nPria sancti gregory pope et en omni episcopo et en anima sua et corpusso suo et en mundo. Pria San ti iohannes de decre tis et en omni canonico et en anima sua et corporoso suo et en modo. Pria Sancta maria virginis et en omni virgini e et en anima sua et cuerpo so suo et en mundo. Pria Santa maria magdalen e et en omni mulier e et en anima sa u et cor po risuo et en mondo. Pria Santo petro apostolo et en om ni homo ne et en anima sua et corpore sso et en modo. Pria Sant pape paulo et en omni nauarum et en anime sua et corpo resu o et en mundo. Prie Santi jaco bo apostolo et en omnihomo ne et en anima su a et co porisuo et en mundo.\nPria sancti gregory poppe et en omni episco poo et en anima sua et coporo suo et en mundo. Pria san ti iohannes de decr itis et en omni canonicu so et en anima sua et c orpo rso suo et en modo. Pria sancta mar ia virginis et en omni v irginibus et en anima sa u et co poriso suo et en monde. Pria santa maria magdalene et en om ni muliere et en anima sa u et corporoso suo et en mundo. Pria Santo petrus apostolo et en om nihomine et en anima sua et corpo re sso et en mundo. Pria sant pape paulo et en omninauarum et en anima su a e t cor po risuo et en mundo. Pria Sani jacob us apostolo et en omnihomine et en anima su a eta corporesuo et en mondo.\nPria sancti gregory Pope et en omni episcopo e t en anima sua et corpuso suo et en mundo. Pria Sant iohannes de decretis et en o mni canonico e t en anima sua e t corpo resuo et en modo. Pria Santa mar ia virginis e t en omni virgini e e t en anime sua e t cuerpo suo et en mundo. Pria Sancta mari a magdalen e e t en om ni mulier e e t en anima sa u e t c orpo rsiuo et en mundo. Pria Sto petro apostolo e t en om nihomo ne e t en anima su a e t co porisuo et en modo. Prie San pape paulo e t en omninauarum e t en anima su ae t corpo risuo et en monde. Pria San ti jaco bo apostolo e t en omnihomine e t en anima suae t corpo re sso et en mondo.\nPria sancti gregory Poppe et en omni episcopoo e t en anima sua eta coporo suo et en mondo. Pria san ti iohann e de decr itis e t en o mni canonicu so e t en anima sua ea corporoso suo et en modo. Pia santa mar ia virginis e t en o m ni v irginibus e t en anima sa ue t corpo resuo et en mundo. Pria sancta mari a magdalene e t en om ni mu liere e t en anime sa ue t cuerpo suo et en mundo. Plia Santo petrus aposto lo e t en om nihom ine e t en anima sua e t c orpo risuo et en modo. Pria sant pape pa u alo e t en omninauarum e t en anima sue t corpo risuo et en mundo. Pia San ti jacob us","segment":2,"source":{"mapping_precision":"approximate","pages":[{"label":"5","number":5}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-3","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0003","latin":"0 5 | 10 | 20 | 30 | 40 | 50mm\n| 6 | | | | |\n| 5 | | | | |\n| 4 | | | | |\n| 3 | | | | |\n| 2 | | | | |\n| 1 | | | | |\n\n2 ||||=1\n3 ||||=2\n4 ||||=3\n5 ||||=4\n6 ||||=5\n\n-2 -1 ||||=6\n ||||||=7\n |||=8\n |||=9\n |||=10\n |||=11\n |||=12\n |||-13\n |||-14\n |||-15\n |||-16\n |||-17\n |||-18\n |||-19\n |||-20\n |||-21\n |||-22\n |||-23\n |||-24\n |||-25\n |||-26\n |||-27\n |||-28\n |||-29\n |||-30\n |||-31\n |||-32\n |||-33\n |||-34\n |||-35\n |||-36\n |||-37\n |||-38\n |||-39\n 30° BSB Bayerische StaatsBibliothek © 2007 digitalfoto-trainer.de | 60mm | 50 |\n\nIOANNIS TRITEMII\nAbbatis sancti Iacobi apud Herbipolim: quondam vero Span-\nhemensis: Liber Octo questionū ad Maximilianum Cesarem.\n¶ Cum priuilegio Cesaree maiestatis de nō imprimēdo in regno,\nimperio. &; terris suis nec alubi impressis isthic vēdēdis intra de-\ncenniū subpenis in priuilegio expressis decēmarū auri et\namissione librorū eorundem omnium. zc̄.\n\nRICHARDI SBRV\nLII FOROIVLIANI\nEPIGRAMMA.\nQuis neget esse deum celi terreqꝫ parentem\nTam ferus est nemo qui neget esse deu̓m\nIpse deus toto passim veneratur in orbe\nDiuersa petitur sed tamē ille via,\nBarbarus hunc certa colit oīa lege monētem:\nThura sacro nato spirituicqꝫ negat.\nIactitat Ebreus se dogmata vera tenere;\nEt duce Mose dei se genus esse putat.\nA christi populus qui nomē nomine sumpsit:\nConstanter trinum concinit esse deum.\nMaximus imperio qui presidet aemilianus:\nAssidue christi remqꝫ decusqꝫ iuuat:\nQuerit (vt augusto fas talia querere regi:)\nCur sectas summus tot sinit esse deus.\nCur se non cunctis pariter mortalibus infert:\nIlle cucullati duxqꝫ decorqꝫ gregis.\nDe sancta quicunqꝫ fide dubitare solebas\nHec leget; mox christi certus alumnus eris.\nTELOS\nBIBLIOTHECA\nREGIA\nMONACENSIS.\n\nAD SERENISSI-\nmum inuictissimūqꝫ orbis dñm Maximili-\nanũ Cesarem Ioānis Třitemij Abbatis\nPeapolitani Liber octo Questio\nnũ.In nomine christi incipit\nMonasterij Benedictoburii.\nPARVI MAN\ndatis tuis Maximiliane Cesar inui-\nctissime: & eas questiōes octo quas\nmihi dudū ad celsitudinem tuā vo-\ncato ĩ Castello Bopardiano propo\nsuisti q̃ potui breuitate absoluens:in hanc formā libel-\nli cōsignaui Voluisti autem (si recte memini) vt quantū\nfieri potuit in earū solutione viā sequerer nature:ppter\neos qui credulitati minꝰ cōcedūt.Quod mihi tamen nō\nin om̄ibꝰ possibile videbatur:pro eo ꝙ materia questio\nnum in plerisqꝫ locis theologicis potius qͣꝫ naturalibus\nsubiacebat principijs.Nā si Christiana religio inter\noīm mortalium sectas nature legibus vitinior magis\ncōformis habeatur articuli tamen fidei no-\nstre principales nō oīs secundū viam nature cōmu-\nnem sunt probabiles. Quod ideo factū necessario credi\nmus vt fides locū habeat: firma credulitas merito\nsuo non careret.Mediū itaqꝫ pro viribꝰ iter disputatiōis\nde mandato ingressus.partī nature.partim quoqꝫ diui-\nnarum sum vsus testimonio scripturarum.Enimuero\nque nos credere conuenit.humanis nō sunt argumen-\ntationibus temere discutienda: quoniā vt sacer inquit\ngregorius Fidesnon habet meritum:cui humana ratio\np̄bet experimētum.Cū timore igitur dei reuerentia\nA1","segment":3,"source":{"mapping_precision":"exact","pages":[{"label":"6","number":6},{"label":"7","number":7},{"label":"8","number":8},{"label":"9","number":9},{"label":"10","number":10},{"label":"11","number":11}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-4","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0004","latin":"intemerate religionis nostre christiane ita respōdere ad propositas questiones institui: vt a diffinitiōibus ecclesie romane nec ioco nec serio discedā. Vnde quicquid vel scripsi vnquā vel scripturus sum; eius determinatio ni &; iudicio totum volo esse subiectum.\nDE FIDE ET INteilectu, questio prima\n\nPRima questio serenissime maiestatis tue ista fuit. Quare op̄s deus credi a mortalibus vo¬luit potiꝰ; qͣ sciri et amp; intelligi; eo videlicet modo cognitiōis et amp; intelligētie quo a sci̓s angelis cognoscitur et intelligitur ¶ Ad hāc questionē sacratissime maiestati tue ita coram positū respondisse me memini Omnipotēs dē ꝗ est sine principio intellectus purus sempiternus. et incōmutabilis. supra omnē existēs nobis cognoscilē positionē: infinitis perfectionibꝰ longe perfectior: sua sapiētissima voluntate duos a principio intellectus ex nihilo creauit: angelicū videlicet et amp; humanū, Angelicus in pñcipio conditiōis sui in omniū scibilium actu factus est: &amp; om̄ia nouit. Humanus vero primo quidē in omniū potentia cōsistit: sed om̄ia ignorat. In fine autē per multas et amp; cōtinuas sursum actiones/ similis euadet angelico: sciens et amp; deū et amp; om̄ia que ad cognitionē promisse cognitionis et amp; intelligentie ꝑtinēt. Differūt autē intellectus angelicus et amp; humanus/ sicut duo quelibet opposita: vt tactus scilicet et amp; potētia lux et tenebre: scientia et ignora͂tia habitus et amp; priuatio: pñcipiū et finis: im̄obile et mobile: substa͂tia et accide͂s yitas et similitudo: natura et ars: sanitas et īfirmitas: totū et amp; pars. Est enim intellectꝰ angelicus, vt actus, lux, scie͂tia, habitus, pñcipiū, im̄obile, immediatū, simplex sub\n\nstantia veritas.natura et totū.Humanus vero sicut po tentia.tenebre ignorantia.priuatio.finis.mobile.medi atū.compositū.accidens.similitudo.arset pars.Vnde quecunqꝫ angelico intellectui conueniunt a principio hece adē infunct humano a fine poftea q̄ carnis farcinā deposuerit:quoniā ficuti principium natura perficit angelicū;ita finis ars post multas tādem exercitatio nes fursum erigit humanū.Quo circa inter duos istos intellectū angelicū magna esta principio inequalitas.qui tamen in fine tandē equātur vbi tantus erit ab arte humanus quantus a natura preceffit angelicus.Vnde constat intellectū angelicū mox vt creatꝰ fuit a principio sine vlla sui actione vel motu immobiliter substantialiterqꝫ a natura nouiffe omnia que intelligere potest:ac euafisse creatū in instanti omniū scientia plenū atqꝫ perfectum.Humanū vero quoniā in omniū ignorātia priuatio ne creatus est. pro sui exercitiōe etēporaliter destinatus in corpꝰ oportet cõtinua actiōe.motu arte.in dei rerūqꝫ omniū noticiā peruenire:quē tandē equabit an gelico finis potentia eius cõmutās in actū ipfumqꝫ de solo potēte atqꝫ possibili exeūtem in effentiā:de vacuo efficiet plenū:de imperfecto ꝑfectū:de priuato habentē de tenebrofo lucidum:de nocturno diurnū:deluna ri solarē: de terreno celestem:quod fieri mēte in cor pore colligata nō poteft:fctō dicēte christophilo pau lo.Quamdiu fumꝰ in carne:peregrinamur a domino.Deū cognofcere:intellectꝰ eft puri.fimplicis.atqꝫ perfecti:fed humanus intellectꝰ q̄ diu moratur in corpore impurꝰ eft mixtus/in stabilis imperfectus: ob hoc cognitionis dei rerū summū illud videlicet ignarus Vtriusqꝫaūt intellectꝰ tam humani videlicet q̄ angelici eft idem obiectum/ summū vnicū omniū deus:inquod na lebonū. vnicū rerū principiū deus:inquod na A ij","segment":4,"source":{"mapping_precision":"exact","pages":[{"label":"12","number":12},{"label":"13","number":13}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-5","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0005","latin":"turali cognitionis affectu recurrunt. Angelicus verosi comparetur humano est sicut natura ad artem: & vt sim pliciter intellectus ad rationẽ.qui est disciplinari princiꝑijs attiguus ratio vero per principiaad cõclusiones discurrit.Vnde manifestum est ꝙ angelicus immobili ter propriũ apprehẽdit obiectũ; ad quod humanꝰ per mediumangelicũ post multas sui exercitatiões;sicut est dictũ tandem aliquando discurrens sibi parat ascesum.Separatur autem intellectus humanus medio angelici cognitionis perfectione sui naturalis obiecti;fitqƺ propterea necessario mobilis : ꝑ mediũ illius ad suu̇ recurrensprincipiũ.Om̃is enim motus de extremo per mediu̇ fit ad extremũ:vbi vero nullũ est mediũ;i m̃ediata iā suntextrema proxima.ac ꝓpter hoc immobilia.Intellectusaũt humanꝰ quasi tenebroso in carcere positꝰ quãdiuretinet̉ in corpore.sensu rationemoueturad intelligendũ.quauis confuse imperfecte nimis: atqƺ propteraemediu̇ inter se patitur deum que̾ diximus angelicũ maximũ portans corpus destinate perfectio̾is impedimentũ:fuitquidã sapiẽtie amatordixit.Corpꝰ quodcorrũpitur aggrauat animam et deprimitterena inhabitatio sensum multa cogitantẽ.Deũ igitur nobis credere potius qƺ scire vel intelligere om̃ino necessariũ fuit:proptera ꝙ penitus impossibile sit illã super diuinã incircumscriptibilen̄ maiestatẽ cõprehẽdia nobis qui nihil intelligimꝰ sine ministerio sensuu̇ discursurationis Deus aũt lõge supra omnẽpositionẽ existens.nec sensibus mortaliũ nec ratiõi manet subiectus.quẽ admodũadmosen dixiffe legitur.Non videbit me homo viuet.Hincqͦqƺ diuus inꝗt euãgelista ioannes Deũ nemo vidit vnct̉.Necmirum.Deus enim cum fit primꝰ sempiternꝰ intellectꝰ puriffimꝰ/simplicifimꝰ ꝑfectiffimꝰ immobilis/creatorinco̾prehẽfibilis/fum̃is\n\n&amp; supra omnē positione procul immensas et amp; incircũ¬\n\nscriptibilis:cõprehendi ab humano intellectu non po\n\ntuit qui est impurus.cõpositioni subiectus.imperfe¬\n\nctus mobilis.creatus comprehẽsibilis/infimus.&amp; sub\n\nmensura positionis constitutus.\n\n¶ Ad eã vero questi\n\nonẽ que ex prima videbatur oriri Vtrum deus cum fit\n\nom̃s humano se intellectui quẽadmodũ angelico po\n\ntuerit dare cognoscibile,dico Deum om̃ia posse nemo\n\nsane mentis vnquã negauit.Ea vero que contradictio¬\n\nnẽ implicant deũ non posse dicimus:propterea q̄ or¬\n\ndini sapientie cõtrariantur incõmutabilis disponentis\n\nvniuerfa:quẽ admodũ destructiõi totius nõ\n\ndubitatur esse contraria simul et amp; si dixero penitꝰ aduer\n\nsa Neqʒ enĩ decuit.neqʒ fieri vllatenꝰ potuit.vt deus ab\n\nintellectu humano:comprehenderit quoniã si mor\n\ntalis homo nature dictu deũ comprehendet immor¬\n\ntalẽ:certe iam nõ homo.neqʒ mortalis:fed angelus vi¬\n\nderetur esse dicẽdus:fieretqʒ vel homo deo.vel deus ho\n\nmini comparandus.Quãdiu enim intermediat angeli\n\ncus intellectus:nõ potest humanus intelligere deũ.In¬\n\ntermediat autẽ vsqʒ ad mortem carnis:qua mens liber¬\n\ntatem assecuta naturalem:eua det prorfus angelo equa¬\n\nlis.Cernis iam credo imperator manifestũ:q̄ neqʒ de¬\n\ncuit neqʒ possibile fuit vt intellectus humanus compre\n\nhenderet diuinũ:creatus creantem,temporalis eternũ:\n\nmutabilis incõmutabile;infirmus omnipotẽtem:cum\n\nfiniti vt quidam philofophus ait nulla fit ad infinitum\n\nproportio Est ergo necessarium mortalibus deũ crede\n\nre immortalẽ:quẽ nulla comprehẽdere manifesta pos¬\n\nsumus ratione.Quamuis ordo totius vniuerfi proui¬\n\ndentem om̃ia declaret auctorem:&amp; nihil preter ipsum\n\nsine principio intelligamus in esse productum:tamen\n\nquid et quo mõ sit deus mẽs capere nõ potest humana:","segment":5,"source":{"mapping_precision":"exact","pages":[{"label":"14","number":14},{"label":"15","number":15}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-6","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0006","latin":"quoniam cũ longe sit supra omnia que nos de ipso possumus intelligere / aut quisqꝫ mortalis: procul extra et supra omnem est positionem vt sacer dyonisius inquit. Quippe qui neqꝫ anima est. neqꝫ sensus: neqꝫ imaginationem aut opinionem:aut rationem.aut intelligentiam habet:neqꝫ ratio est.neqꝫ intelligentia:neqꝫ dicitur.neqꝫ intelligitur.Neqꝫ numerus est.necꝫ multitudo.necꝫ oꝛdo.necꝫ magnitu do.necꝫ.paruitas.necꝫ equalitas.necꝫ similitudo.necꝫ dissimilitudo.necꝫ stat.necꝫ mouetur.necꝫ agit quietem necꝫ virtutem habet.necꝫ virtus est.necꝫ lux est.necꝫ viuit necꝫ vita est.necꝫ substantia est.necꝫ seculum.necꝫ tem pus.necꝫ tactus est ipsius spiritalis.necꝫ forma.necꝫ ve ritas est.necꝫ regnum necꝫ sapienciam.necꝫ vnum.necꝫ filij necꝫ patris est denomina tio:necꝫ aliquid ex his q̄ nobis aut alteri cuiquam in mundo est cognitum. Necꝫ aliquid eorum est que non sunt:neqꝫ eorum que sunt illum scientiam neqꝫ sicuti ipse est.Neqꝫ sermo ipsius est.neqꝫ error necꝫ veritas:Nam et super omnem positionem est perfecta et singularis omnium causa.Et super omnem ablationem excellentia ipsius est illius videlicet qui simpliciter absolutus ab omnibus et super omnia est.Dicimus itaqꝫ Dyonisius inquit vt omeniū cuncta cum fit.necꝫ sine substantiam necꝫ sine vita est:necꝫ ratione necꝫ mente caret:necꝫ corpus est necꝫ figura necꝫ species.necꝫ qualitatem aut quantitate aut molem habet.Necꝫ in loco est.necꝫ cernitur.necꝫ tactum sensibilem habet.necꝫ sentit necꝫ sensibilis est:neqꝫ temeritati aut ꝑturbationi est obnoxia carnalibꝰ agitata passionibus.Neqꝫ inualida est sensilibus subiecta casibus:neqꝫ indigua luminis est neqꝫ immuta-\n\ntionem aut corruptionẽ seu diuisionẽ siue fluxum ad¬mittit: neqꝫ aliud quicquam sensibiliũ aut est aut habet.\nVnde cum fit longe super omnẽ positionẽ excellens asupposita nõ potuit cõprehendi creatura que sensibus vtitur necessario ad intelligendũ; sicut verũ peripateti¬cus dixit:nihil nostro esse in intellectu; nisi prius fuerit in fensu.Deus ergo qui mortaliũ sensibus non est subiectus:intellectũ procul exedit humanũ,qui secundũ positionẽ affirmantẽ veraciter est omnino in om̃ibus: & secundũ ablationẽ negãtem.quo propius acceditur nihil est oĩm que cognitioni mortalium subijciuntur.Enimuero cũ fit super om̃ia;nihil eorum esse potest q̃ illi funt subiecta.Propterea pulchre similitudinẽ dedit empedocles dicẽs. Deus est sphera cuius cẽtrũ vbicꝫ:circumferẽtia nusquã.Erigat se nunc quantum ꝓpotest intellectus humanus : et qui deum comp̃hendere nitiatur:huiꝰ imaginate centrum sphere simul ac nusquam terminantẽ circumferentiã recte intelligens cõprehen dat.Q si hanc intelligere ꝓpositionẽ similitudinis proprienõ sufficit;sup om̃e positionẽ existentẽ dei essentiam quare investigare cõtẽdit?Cusani quondã presbi¬teri ecclie romane cardinalis cõmosellani mei viri tẽpotribus illis doctissimi.aliã de deo similitudinem te Cesar inuictissime nõ tedeat audire qͥ dicit.Deꝰ est infinite lõgitudinis linea recta:que circulũ facit.Videamus nunc igitur.Si linea est recta.quomodo circulũ facit?Q si fa cit circulũ:quõ recta?Sunt enim circulus et linea recta naturaliter opposita.Verũtamẽ infinite longitudinis linea cũ neqꝫprincipiũ habeat necꝫ finẽ:circulũ necessario facit:quãuis nõ curua sedrecta proponatur imaginanda.Cũ ergo deus fit infinitus.maximus sine quantitate;optimus sine qualitate:oĩia in om̃ibus sine circumscriptione:supra oĩia sine excludente positione:","segment":6,"source":{"mapping_precision":"exact","pages":[{"label":"16","number":16},{"label":"17","number":17}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-7","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0007","latin":"nō fuit possibile ꝙ ab intellectu circūscriptibili huma-\nno qui sensuū ministerio vtitur ad intelligendū cōpre\nhenderetur: & quod ei promittit̃ purificato tandem in\npatria: cōfuso et impuro cōcederetur in via. Postea ve\nro quā mens nostra carne tandē solicta ad centrū suum\nmata euaferit. angelis parens effecti deum perfecte co-\ngnoscemus et omnia:quēadmodum et sanctus christo-\nphylus ad corinthios dicit. Videmus nunc per specu-\nlum et in enigmate:tūc aūt facie ad faciem. Idcirco dixi\nmus angelicum intellectum nature ductu suo princi-\npio immobiliter adherentē.quia actus et habitꝰ est pu\nrus.qui cum fit conditiōe naturaliter simplex.cōposi-\ntionis nullo potest impediri cōmertio.Humanus vero\nintellectus quod iam sufficienter cōstat esse declaratū.\ncum fit potētia et priuatio.propter corporis sui cōmer\nciũ impurus.eo quidē vsqƺ ꝑfecto retardatur ab actu\nquo vsqƺ tandē carne solutus;in cōfortiū similitudinis\ntransierit angelorū;tunc primū ad veram dei agnitionē\nadmittendus.Qꝫ si interea fidei christiane p̄senti.ac di-\nuine cognitioni future.necessarius ad salutē cōparetur\naffectus amoris:eadem cu m sanctis angelis beatitudo\nsempiterna dei cultoribus p̄parata donabitur.Sin autē\ndeprauata mens nimio carnis.sue cōmertio dei amori\ncontēpferit:eua det quidē intellectus argastulo resolu-\ntus ad mẽsura sibi ex natura cōpetentē cognitione sub-\nlimis:sed erit tanto miserior.quanto ex mala voluntate\ndemonibus inuenitur esse similior.Solutionē itaqƺ ꝓ-\nposite questionis vt licuit cōclufurus:dico nō esse pos-\nsibile ꝙ omnipotens deus perfecte intelligatur a nobis.\nquādiu mortales in carne versamur.\n\nDE FIDE NECES/saria ad salutem: Questio Secunda.\nSEcunda inuicte maiestatis tue q̃stio ista fuit.\nCum pars orbis parua legibus hodie fidei fit\nsubiecta christiane: Vtrũ plurimorũ opinio\nilla fine iniuria veritatis videatur admittenda\nqui existimãt vnũquęqꝫ in sua religione quā\ncredit esse veram atqꝫ salutarẽ.vnius dei cultorẽ extra fi-\ndem christianã sine baptismate posse saluari; mõ ni-\nhil cõstet de religione christi. ¶ Ad hãc questionẽ rñ-\ndere simpliciter iuxta intentionẽ vulgarẽ iudicaui sup-\nfluũ:cũ sciam hodie multos int̾ christianos quas impia\npietas pro salute hominũ p̄ditorũ in deũ facit esse crude\nles.Sed ꝗa iuste cõsideratiõis causa serenissimã celsitu-\ndinẽ tuã vt ista quereres excitauit:nõ quia nescias quid\nfit in hac positione catholice tenendũ: sed vt haberes qͦd\nveritatẽ obijcias impugnãtibus quãtum potero breui-\nter ad interrogata respondebo. Si extra fidẽ christianam\nquisquã saluari posset, christꝰ om̃ipotētis dei filius suꝑ\nfluo et fine causa videretur hõ factus.Nã si extra christũ\nest salus:nõ est saluator oĩm christus.Verũ quia dei vni\ngenitũ filiũ pro salute humani generis.nasci hominẽ in\nmũdo.pati.mori. resurgere tercia die secũdũ scriptu\nras oportuit:nõ frusta neqꝫ sup̄fluo.neqꝫ fine causa in\nhunc mũdũ venit.Quod cũ ita fit.quisquis extra fidẽ\nchristi saluari quẽpiã posse asserit,nõ christianũ sed ad-\nuersarium se fidei ac christi desertorẽ ostendit.Quicũqꝫ\nenĩ nõ credit in christũ filiũ dei:frustra salutẽ sibi pollice\ntur eternã.Nã ipse qui veritas est Iesus christus in sc̃tõ\nEuangelio dicit.Qui non credit iam iudicatus est; ꝗa nõ credit","segment":7,"source":{"mapping_precision":"exact","pages":[{"label":"18","number":18},{"label":"19","number":19}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-8","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0008","latin":"in nomine vnigeniti filij dei. Et rursus post pauca sub¬iungit dicens. Qui credit in filiū habet vitā eternā: qui aut̄ incredulus est filio nō videbit vitam: sed ira dei ma¬net super eū. Sctūs qͦqꝫ christophylus ait. Sine fide im¬possibile est placere deo. Aperta est nuncomībꝰ in christum veraciter credētibus proposite questionis solutio per ipsum saluatorem mūdi est salus: & quicūqꝫ nōcredit in eum: saluus esse nō potest. Nec licet christiano terminos religionis sue quouis modo excedere; vt hācquestionē aliter cōꝗ christus docuit presumat enucleare. Quifquis vero hanc fidei normā cōtrarium afferendoegreditur: ꝙ non recte sentiat de christo saluatore fidelium/ manifeste demōstrať. Vult enim christũ declararemēdacē: quicūqꝫ alicui extra christum pollicitur salutem.Nos aut̄ sacratissimis euangelij confirmati sanctionibꝰfirmiter credimus et indubitāter, ꝓnunciamus, neminēextra fidē christi posse saluarī: quātūlibet vnū colat deūquantūlibet sctē vl̓iuste viuat: quātum libet religiōi suepaterne vel alteri cōfidat.Christus est salus: & extra fidēchristianā nemo saluabitur Ad quid enĩ christus dei filius mori pro mūdi peccatis voluit: si vnusquisqꝫ extrafidem eius in sua traditiōe paterna saluari potuisset? Impossibile fuit ab origine mundi pꝰ lapsum generis hūani quempiā aliter quam in sanguine dn̄i nostri Iesu christidicit. ad vitā saluari eternam.Quid enim ꝙ maior pars homimū extra fidē Iesu hodie manet? Nōne ipse saluatormūdi dudū in sctō euāgelio predixit: qm̄ multi sunt vocatipauci vero electi? Et iterūdicit.Intrate ꝑ angustā portā.qm̄ lata est porta et speciosa est via q̄ ducit ad ꝑditionē:& multi sunt ꝗ intrant ꝑ Quid pictamus deo salusnr̄a cōducere potest: ꝗ bonorū nr̄oꝝ non indiget? Siueenĩ multi salueñ. deꝰ ipse oīm incōmutabilis est dominus nihil ei accedit si oēs saluetur; nihil\n\ndeficit si totus pereat mundus.Est infallibilis ordo diui\nne prouidentie/maiestatis:qui damnandos non minꝰ\ncomplectitur:q̄ saluãdos singulos videlicet et vniuer\nfos.Nemo certe damnadorũ patitur iniuriã: quoniã\nsicut in primo homine cecidimus om̃es;ita nemo fal-\nuatur nisi in sanguine Iesu christi ꝑ misericordiã:& ne-\nmo dãnatur nisi in perfidia sua et de merito ꝑ iusticiã.\nExp̄missis alia suborit̉ non parue difficultatis q̈stio:\nquam curiositas hominũ defide christi recte sentiẽtibꝰ\nconsueuit obijcere.Quare omp̄s deus cum fit iustus et\nmisericors tot milia hominũ crearenõ definit:quos dā\nnandos certissime precognouit? Quare nō parcit mise\nris et quos declinaturos prenouit ad malũ:intãta mul-\ntitudine nō produceret in interitũ.Melius enim vide-\nretur non esseq̄ male esse. ¶ Ad hãc questionẽ illeret-\nspondeat:siquis dei se consiliariũ putat Quis ego sum\nvt causam diuine volũtatis ediffert.Om̃ia enĩ quecũqʒ\nvoluit dn̄s fecit in celo et interra:nō est qui volunta-\nti eius possit resistere.Hinc dicit quidam vir sapiens ad\ndeũ.Quis tibi imputabit;si perierint nationes quas tu\nfecisti;Constituit omp̄s vicissitudinis ordinem rebus:\nquem nulla vnqua plenitudine mutationis reuocabit.\nQuemadmodũ enim ꝑmittit solẽ suum oriri super bo-\nnos et malos:ita vfqʒ in finẽ seculi homines cõcipi.na-\nsci.& crescere finit pios et impios.Nõ funt in deo co-\ngitationes hominũ:neqʒ mutat consilium ex tempore;\nfed incõmutabilis cum fit ac sempiternus:om̃ia fimul et amp; semel volens ac semper ab eterno inuariabiliter pre-\nordinauit.Semeloquitur deus testante scriptura\n&;non addit:quoniã quicquid vult immobiliter vult et amp; nullã recipit commutationẽ.Vtergo nascantur ho-\nmines boni et amp; mali:pij et amp; impij.fideles et amp; perfidi.pecca\ntores et amp; sancti:faluandi et amp; damnandi.iustissima ratiõe B 1","segment":8,"source":{"mapping_precision":"exact","pages":[{"label":"20","number":20},{"label":"21","number":21}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-9","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0009","latin":"deus permittit: qui hunc ordinē rebus om̄ibus tribuit.\nNihil deo perit: qui omniū est dn̄s. & non minus malo\nrum qͣ bonorū hominū atqꝫ spirituum/ corroboratuʒ\nvbiqꝫ tenet imperium. Christus Iesus ex deo patre deus\nsine tempore. & ex virgine homo in tempore mediator\nconstitutus dei et hominū ipse est per quem accessum\nhabemus ad deum. ipse est saluator omnium fidelium:\nde quo male sentit. qui sine fide christiana. quem/ piam\nposse saluari temere concedit. Omnipotētia dei respicit\nordinem rerum quem constituit secundū; cuius inuio\nlabilem seriem rectitudinis nemo sine fide christi salua-\nbitur: nemo qui nō credit in dei filiū iustificatur. Vana\nigitur atqꝫ sultissima pietate mouētur qui aliquē extra\nfidem christi in toto mundo et qualibet secta putāt esse\nsaluandū; cum fit eius sententie manifeste contrarium.\nAudiant ipsum saluatore iterum in euangelio dicentē.\nNemo venit ad patrem nisi per me. Ego enim sum via\nveritas et vita. Si nemo venit ad patrē nisi ꝑ filium ne-\nmo certe saluabitur nisi per ipsum. Quis iudeum salua\nbit atqꝫ paganū; cum nemo saluari possit nisi ꝑ christū?\nChristus autem illos dumtaxat indubitanter saluabit:\nqui corde, sermone. & opere credunt in eum Non sal-\nuabit iudeum. nō sarracenum. non pagāni credūt in ipsum. sed eius do-\nctrinā despiciunt: fidem cōtemnunt. & sanctū nomen\neius blasphemātes tota die vilipendūt. Ip̄e nāqꝫ in euan\ngelio dixit. Qui me erubuerit et meos sermōes: & ego\nerubescā eum coram patre meo. et sanctis angelis eius.\nDicite mihi nūc qui christum colitis et aliquem in sua\nsecta quā veram putat extra fidem christianā posse sal-\nuari cōtenditis. Euangelium christi verum creditis an\nfalsum? Si verum quare vos sentitis illi cōtrariū; Chri-\nstus enī dicit: ꝗ non crediderit in filiū dei; ira dei manet\n\nsuper eum: & iam iudicatus est et cōdemnabitur: & q̄a nemo venit ad patrem nisi per me. Vos aut nescio qua temeritate seducti contrarium ingeritis. dicentes hominem extra fidem christi/ in religione sua paterna quam credit esse verā et deo placere confidentem; vel secundum legem nature innocēter viuentē: & p̄sertim cum de fide christi forsitan nihil audierit vnquā: in sua confidentia esse saluādum. Hoc christus non dixit: sed qui crediderit in vnigenitū filium dei saluabitur: qui vero non Neminē except: nullam conditionē admisit: quem qui pro om̃ibus venerat pati: per solam fidem omnium prouiderat salutis. Si fides in saluato rem defuerit, iam nulla confidētia incredulū saluabit. Dixit enim sectūs presul Augustinus de fide ad petrum. Firmissime tene: & nullatenus dubites. non solut omnes paganos/ sed etiam omnes iudeos hereticos. atque scismaticos: qui extra ecclesiam catholicam presentem finiunt vitā/ in ignem eternū īturos: qui paratus est diabolo/ et angelis eius. Cernitis nunc quo vos stulta cōmiseratio trahat: qui deum humanis legibus metiētes vt in cunctis faciatis misericordē eius vnigenitū filiū dn̄m et saluatorem nostrum Iesum christū non timetis iudicare mēdacem. Sed christus verax est qui non credentes in eum dicit esse dānandos; vos aut temerarij atque mendaces/ q̄ extra fidē eius quēpiam posse saluari cōfiditis. Qui vertit credit in xp̄m; neminē prorfus extra vnitatē ecclie xp̄ianorū catholica patit dici saluandū. Cōtrariū quis dit. Hec est enim catholice traditionis inuiolabilis sen tētia: quā ip̄e dn̄s lesus dei filius in scto euangelio diffinituit: neminē videlicet extra fidē eius saluandū, quā epse instituit. docuit. & p̄prio sangniue cōfirmauit. Quifqs ergo saluandū hoīem in qualibet secta extra fidem Iesu B ij","segment":9,"source":{"mapping_precision":"exact","pages":[{"label":"22","number":22},{"label":"23","number":23}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-10","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0010","latin":"Christi affirmauerit.vel in corde suo crediderit.non est bonus christianus:fed potiꝰ apostata et anthichristi discipulus:cū quo nisi resipiscat se nouerit apud inferos perpetuo cruciandũ.Anthichristus enim est nō christianus:qui nō credentē in dñm iesum sine saluatore dicitesse saluandũ.Nemo igitur sapientissime Cesar in cōspectu maiestatis tue cōpareat:nemo te sibi adherentē sentiat:qui homines extra fidē Iesu christi saluādos putat Om̄is enim qui aliquē saluandū extra christi fidē cre diderit:et christū et euangelii eius abnegauit.Qꝫ vero damnandos om̄es qui nō sunt christiani dicimus:non crudelitatis sed vere pietatis indicium est.Prestat enī veritati firmiter credere:qͣꝫ homini mendaciter cōsentire. Qꝫ om̄es iudei.pagani/gētiles,sarraceni scismatici/he retici et infideles absqꝫ dubio in eternū sint damnandi cum demonibus:sanctorū testatur ecclesia:que nō aliū de qͣꝫ ex christi sermonibus hanc sumpsit et confirmauit sententiam.Sic enim dixit,Qui credit in filiū,habet vitam eternā:p̃ quod fide et oꝑe boni designātur christiani.Qui autē incredulus est filio:non videbit vitam. sed ira dei manet super eum.Hic omnes denotantur iudei,pagani/sarraceni/gentiles et quicunqꝫ non credunt in dominum nostrum Iesu christum.De scismaticis vero et hereticis manifesta est christi sentētia in euā gelio dicentis.Qui ecclesiam audire noluerit:sit tibi sicut ethnicus et publicanus.Ethnici sunt gētiles/publicani manifesti et publici peccatores:de quorū damnatione certissima,sanctorū non dubitat ecclesia.Quis enim christianorū gentiles et enormes peccatores manifestosqꝫ dubitauerit esse damnādos?Cū ergo scismatici et heretici om̄es sanctorū cōtemnant eccl̃iam.gen¬tilibus et publicanis dānandis ꝓ suis delictis et demeritis rectissime dicunt̃ siniles:& penas sempiterne dam\n\nnationis cũ eis iuste subibūt equales. Ecce quos christi\nsaluatoris iusta damnauit sententia: hoīm sulta cōmi-\nferatio: ne dicam crudelitas impia saluandos esse presu\nmit? Cupiunt in homines perditos esse misericordes; et\nnon verētur in deum se exhibere crudeles. Quos ille ꝑ\niusticiam deputauit ad mortem; isti presumptiōe pessi-\nma reuocandos asserūt ad vitam. Nō est bonū nec vtile\nchristiāo; siue ferio siue ioco cōtradicere christo. Impiꝰ\nest non christianus; quisquis infideles dicit esse saluan-\ndos. Adam primo homine pereūte peccauimus om̄es et amp; ira dei super totū genꝰ manebat humanū; ab origine\nmundi vsqꝫ ad christū. Venit christus de virgine natus.\nqui deus et homo innocens a pctō; mortē crucis volun\ntarie subiuit; &amp; inter deum et amp; hominē mediator factus:\niram culpe originalis ab his qui credūt in eum remouit\nSic enim dicit Qui credit in vnigenium dei filiū, habet\nvitam eternā. Qui aūt incredulus est filio nō videbit vi-\ntam: sed ira dei manet super eū. Enimuero sine fide Iesu\nchristi nemo saluabitur; quantūlibet iuste et amp; sancte vi-\nuere in sua religione videatur. Omp̄s etenim deus sine\nbaptismate materiali potest saluare credentē; sed nō po\ntest sine fide saluū facere negantē. Nemo saluat inuictꝰ;\nquia nemo credit nisi voluntarius. Nouit enim dn̄s qui\nsunt eius/ quoniā credentes in filiū saluat per penitetiā\nincredulos vero condemnat per iusticie equitatem.\n¶ Hinc interclufa pulsauit animū questio noua. Quid\nde infātibꝰ et fatuis nō crederiū paganoꝛū et amp; iudeorū fit\nsentiendū. Ad quā breuit rñdendū. Sicuti infātes chri-\nstianorū in fide parētū baptisati saluant: ita pueri oīum\ninfideliū nō baptisati in parētū ꝑfidia damnabunt. Si-\nmilis ē de fatuis vtriusqꝫ religiōis sentētia: vt queradmo-\ndū christianorū baptisatos fatuos indubitāter saluādos\ncredimꝰ; itanō credentiū dānandos sine dubio dicamꝰ.\nBiij","segment":10,"source":{"mapping_precision":"exact","pages":[{"label":"24","number":24},{"label":"25","number":25}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-11","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0011","latin":"Rursum hic querit quid de illis sit hominibus catholi-\nce sentiendū, qui nouiter repertas in mari magno insu-\nlas de quibus apud cosmographos nulla fit mē-\ntio inhabitant: & nihil vnquā sicut informati sumus de\nchristiana religione penitus audiuerūt. Breuis et p̄scri-\nptis ad om̃ia cōformis datur responsio, quoniā veritas\nneminē a damnatione nō credentē penitus excepit: nō\ninsulanū: nō orbi nostro cōtiguū: nō aliū quēquā, siue\nprope siue remote morantē; sed indifferenter et sine dif\nfinitione personarū conclusit dicens. Qui crediderit et baptisatus fuerit salutus erit: qui vero nō crediderit con\ndemnabitur: & ira dei manet super eum Quis remouet\niram dei ab homine; nisi dn̄s noster Iesus christus ꝗ me-\ndiator est dei et hoīum? Quo medio, nisi ꝑ fidē forma-\ntam in ipsum qui mortem gustauit innocens? Cum er-\ngo sine fide nemo saluetur: nō possumus ignorantibꝰ\nchristum polliceri salutē: quos constat in eum non ha-\nbere fidei pietatem. Necessario itaqꝫ dicemus om̃es esse\ndamnādos qui nō credūt in filiū dei; siue auditū habeāt\nde illo; siue illum penitus ignorent. Vnū vero concedi\nmus qm̄ si qui inter eos qui christū ignorant secundū le\ngem nature bene vixerunt, vnū deū inuocātes, etiam si\naliqñ peccauerint modo penitentiā ante mortē egiissent\nminus grauiter damnatos aut dānandos: qͣꝫ illi qui vel\nchristum audientes cōtemnūt, vel inter vtroscꝗ male ac\nsordide vixerunt. Iustus enim est deus qui nulli facit in\niuriā; sed reddit vnicuiqꝫ secundū opera sua. Manet aūt\nira dei super om̃eꝫ qui nō credit in vnigenitū filiū eius\npropter primi hoīs peccatū originale; quo nemo iusti-\nficatur nisi per fidē et baptisma dn̄i et saluatoris nostri\nIesu christi. Originale vero peccatū si fuerit in homine\nsolum sicut in paruulis nisi remouetur per christū dā-\nnat habētem ad penā dāni dūtaxat; qua videlicet arcetur\n\na visione dei et fruitiōe felicitatis sctōrū in eternū. Adul tus vero qui mortaliter peccat duplici pena post mortē puniet̉/ damni videlicet et sensus: vt et deū non videat.\n&amp; penas ignis iehenne fine sentiens nūquā euadat.\nIudei autem et amp; sarraceni ac reliqui omnes qui fidē christi au-\ndientes cōtemnunt ad penā damnī et amp; sensus vtrāqꝫ sine dubio damnantur:\nsiue ad legē nature viuant alioquin in nocenter siue contrariū.\nInter illos vero qui auditū nūqͣꝫ habuerunt de christo: si qui ad legē nature vsqꝫ ad mor-\ntem viuerēt innocentes: non puto causam prebuisse q̄ dicantur vel credantur ad penā damnādi: qͣꝫuis dei visione quā damnati appellauere theologi priuen-\ntur in eternū. Nemo enim dei patris omnipotētis intue bitur faciem: nisi fuerit per fidē in christo renatus. ¶ Iam nunc in eos cōcludamus sententiā: qui nobis ista scdm christi doctrinā catholice asserētibꝰ. fatua cōsideratiōe obijciūt. Ad quid omnes deus cum summe sit bonus tot milia hominū crea re voluit: quos ab eterno p̄sciuit esse damnandos Nam si cōparatio christianorū fiat ad infideles: vicesima pars hominū totius mūdi vix hodie credit in dn̄m nostrū lesum christū. Huius questionis immensa curiositas multos sepe pulsauit: qꝛum se fides in xp̄m esset firma et amp; feruēs in eis amore deuotio: tam incō-\nsueta et amp; ardua nonqͣrerent. Quis enim tāte vel doctrine vel sctītatis honoreperitur inter mortales: vt p̄ter ip̄m deū causam nobis apʒiat diuine voluntatis dei est incōprehēsibilꝰ: qm̄ ip̄e causa ē sue rectissime vo-\nluntatis. Ordo sēpiternꝰ inuiolabilꝰ: &amp; sicut ī suprioribꝰ dixi. deꝰ nulli facit iniuriā. Nōne cū iudicaret deꝰ vniuersale diluuiū suꝑ terrā: octo hoīes ī archadūtaxat saluati sunt: ceteri oēs aqͣrū inundatiōe perierūt. Causa ꝑcūdi fuit pctūꝫ. vt ẜo crearentur nō fuit alia causa quā circūscriptibilꝰ bonitas dei. Qꝫ pauci saluātur peuntibꝰ multis. p̄cessit figura mysteriū: &amp; archa noe xp̄iane fidei","segment":11,"source":{"mapping_precision":"exact","pages":[{"label":"26","number":26},{"label":"27","number":27}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-12","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0012","latin":"sacramentū. Quoniāquidē sicut extra noe archa om̄es\nin diluuio perierūt: ita nunc oms qui fun extra vnita\ntem catholice ecclesie christianorum fine dubio in eter-\nnum peccatis suis.tam iudei qꝫ pagani.he-\nretici fimul atqꝫ fcismatici.Iusticia dei damnat; quos bo\nnitas creauit.Mifericordia vero faluat:quos gratia cō-\nfirmauit:quia vt dicit fanctus apl̓us.nō eft volētis neqꝫ\ncurrentis:femiferentis dei:quoniā cuius vult misere-\ntur:& quem vult indurat.Recte pensiculum humani\nlibertatē arbitrij:& iuftam fciemus voluntatē dei.\nDE MIRACVLIS\nInfidelium.Queftio Tercia.\nIErtia ferenissime maieftatis tue queftio fuit.\nSi nemo extra fidē faluat vnde miracula in-\nfidelibus:qm fieri ftupenda etiā apud incre-\ndulos multorum relatione cognouimus.\n¶ Huius queftionis vt mihi videtur nō erit difficilis so-\nlutio:fi et scripturis fidem:& naturalibus anime viribꝰ\nneceffariā adhibeamus cōsiderationē.Eft autē miracu-\nlū accidens nouū et infolitū: quod preter cōfuetudinē\neuenit:& hoīes in admirationē trahit.Vnde aliter boni\nchristiani:mali aliter qi dixit in publica iu-\nfticiā:femili vero per publie iusticie signa: fed infideles\nper priuatos cũ demonibus cōtractus/implicitos vide\nlicet fiue explicitos.De bonis quidem dixit in fctō euā\ngelio dn̄s.Signa aūt eos qui crediderint hec fequentur.\nIn noīe meo demonia eijcient:linguis loquentur nouis\nferpētes tollent: et fi mortiferum qđ biberint nō eos\nnocebit.Super egros man imponēt:bene habebūt.\nDe malis vero christianis miracula in noīe lefu christi\n\nfacientibus ita scriptũ in euãgelio legimus Multi dicẽt mihi in illa die. Dñe domine nõne in noĩe tuo ꝓpheta-\nuimꝰ et amp; in noĩe tuo demonia eiecimꝰ: &amp; in noie tuo vir tutes multas fecimus.Et tunc cõfitebor illis.quia nũq̃ noui vos:difcedite a me omnes qui operamini iniqtatẽ Extra vero eccliam dei vbi nomẽ dñi nostri Iesu christi non inuocatur si qua fiunt p̃ter nature vl̃ artis humane cõsuetudinẽ miranda.demonũ cooperatiõe fieri bonꝰ nemo dubitatchristianꝰ.Et huiufcemi oꝑa ferenitas tua Cesarea mirãda potiꝰ dicẽda vtutis discretione cen fet q̃ miracula.Et non difcedita ratiõe hec sentẽtia veri tatis:quatenus inter prodigia lucis et amp;tenebrarũ.necef- faria discretio haberet: Quatuor mirandorũ effectores inuenio:fed vnicum qui vera facit miracula deum prin cipaliter vt causam oĩum bonorũ recognosco.Quo circa primus et amp; maximus omnium effector mirabiliũ de eft:qui totum signis / miraculis atqƺ virtutibus mundũ implens illustrauit:cui reliquerũ nullus est cõparadus qui creauit celum et amp; terrã/mare et omnia que in eis sunt: qui folus est omps iustus sanctus et amp; rectus:bonus/in comprehẽsibilis maxinus/gloriofus/immẽsus et amp; sem piternꝰ. Eius inferiora cetera funto m̃ quicquid in hoc mundo mirabiliter potest contingere:minus est certe quã ipse totus mundus.quẽ ipse potuit ex nihilo creare Om̃e quo qƺ miraculũ quod fieri ꝑ hoĩem poteft minus est hoine ipso: quẽ deus creator omniũ ad ima- ginem et similitudinẽ fuam ab initio formauit.Et quã uis miracula dei visibilia naturarum inter mortales assiduitate videndi iam pene vilefcant:tamen si ea sapi enter intueamur:maiora et amp;rariora inufitatiõis cunctis apparebunt.Modus autẽ in deo faciendi miracula.eft voluntas incõmutabilis dei/quę cũ fit omps facit oṁia quecunqƺ voluerit in celo et intera Ipse enĩ dixit et amp; fctã Cj","segment":12,"source":{"mapping_precision":"exact","pages":[{"label":"28","number":28},{"label":"29","number":29}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-13","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0013","latin":"sunt: ipse mandauit et creata sunt. Volūtas dei ordinata est et sempiterna; ꝓpterea miracula eius ceteris in cōpa rabiliter sunt maiora. Cunctis enim huius mundi mira culis maius est quod cernimꝰ totū vniuersum: & quic quid cōtinetur in eo dei volūtate creatū. Operatur oīa diuina voluntas incōmutabilis perseuerās/ qm̄ & prīcipio caret fine: sed quicquid vult deus semper vult: quia cũ idem sit apud eũ velle posse. nō est penes incōmutabilē laborare. Vnde cuncta miracula vniuer salia que cōditor facit vniuersorū bonis malis spe ctanda exhibuit: atqꝫ post generalia que iā vsu viluerūt apud mortales: in singuł pene creaturis infinita quoqꝫ specialiter miranda demōstrauit. ¶ Secūdus miraculo rum effectoꝛ bonꝰ est angelus: qui mirāda plerūqꝫ mor talibꝰ tā ꝟtute naturali qua diuīa potestate operat̃. Mit tuntur enim beatissimi illi spiritus ordinatioe diuina in ministeriū fidelibus: qui bonis malis ea q̇ sunt na ture bn̄ficia prestat; solis aūt credentibus in deū dn̄m nr̄m lesum christū dona gratie salutaris administrant. Vnde nō est dubiū ea miracula que fiunt inuocatione diuiní noīs in eccl̓ia sctōꝝ. ministerio cooperatione ipsoꝝ exhiberi. Sed mirāda infideliū si q̇ vel ho die fiūt vel olim factā legunt̉: aut cōficta aut emētita sunt: aut de monū ludificatione patrātur. Nō enī fieri potest vt mi nisterio bonorū angeloꝝ infideles quicqꝫ miracula fa ciant: qm̄ vbi christus iesus dei filius nō creditur: nulla gratie signa per bonos spūs impijs reprobis homini bus exhibentur Enim uero cũ sint in errore false religi onis abstinati: si quid miraculi fuerint in sua estimatioe assecuti: ꝑ ministeriū fieri demonū nullatenꝰ ēdubitan dū. Nā cum sint bonis angelis omnino dissimiles. nul lā eoꝝ assequūtur familiaritatē. Nullus aūt contēptoꝛ fidei chr̄iane deo placere potest; sed quisquis om̄ipotēti\n\ndeo displicere cōuincit: familiaritate sctōꝝ angelorum ꝓcul dubio priuatur. Per hoc tn̄ nō retractam omnem hominē bono alicui spiritui esse cōmissum: cuiꝰ ministerio etiā si sit in credulus dei filio. bn̄ficia nature susciꝑiat: quauis ad dona gratie nō ptingat His vero qui cre dunt in dn̄m nostrū lesum christū nō folū nature bñfi¬cia conferunt etiā gratie munera ministrant. Manifestū est ergo q̃ si qua fiunt apud infideles miracula/ non dei munere/ neqꝫ sctōrum ministerio angelorū fieri poterūt; cũ extra vnitatē eccl̓ie oēs sint positi: et signa ꝑ iusti¬ciā publicā ab impijs nequeāt operari. Deus etenī sicut dictū est irā suā originalē ab hoīe nō remouet nisi per fi dem lesu christi: sed om̄is qui increduł est dei filio / nō videbit vitā eternā/ sed ira dei manet sup̄ eū. Om̄is ergo suꝑ quē manet ira dei placere non poterit: &amp; ideo si qua ad eius p̄ces fiunt miranda. nō dei virtute nec ange lorū ministerio: sed demonū potius suppositione credantur actitata.\n¶ Tertius mirandoꝝ effector est diabolus: q̃ quasi simea imitari gliscit quodcūqꝫ viderit/ &amp; mentes hominū maxime infideliū varijs illusionibꝰ de cipit: &amp; sibi credētes q̄dam miraculoꝝ similitudine seductare posse hominū: quos cōstat natura cũctis mortali bus cōditos subtiliores. Scire aūt cogitationes mor taliū nisi cōiectura quadā nō possunt; cũ videlicet interiora nostra quibusdā signis manifesta. Demo nes futura pnunctiant: &amp; aliquando vera dicunt: aliqn̄ decipiuntur coniecturantes et amp; fallunt. Ab initio mun di rem antecedentia/ quedā signa nouerunt: quorū experientia et amp; vsu/ verum quod fonturū est non nunqͣꝫ pre nuntiāt: qm̄ cũ nota sibi rē p̄cedentia signa viderint/ sta tim quid in cogitatiōe sithominis conjiciūt. Sepius tn̄ fallūt: quoniam falluntur et amp; ipsi. Cum enim dealiquo C ij","segment":13,"source":{"mapping_precision":"exact","pages":[{"label":"30","number":30},{"label":"31","number":31}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-14","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0014","latin":"interrogantur negocio quod nesciunt: quēadmodū si nūcius procul emissus cito/ vel quo die sit reuerfurus.\nstatim īn ictu oculi ꝑueniūt in eum locum vbi illū esse nouerunt;quē cũ viderint iam inchoasse iter ad reuertē dū deitas studiose numerant:& subito reuersi ad interrogantem.certo absentē die cōfirmāt esse venturū.Q̄ si ille aut moram in via traxerit;aut aliorsum declinaue¬rit;certe demones / iudicio suo deceptos iā/necesse est falli.Libenter se vaticinijs immiscent.et satis promptuli funtad p̄dicendū futura homīnibꝰ honoris et estima tionis gratia;qm̄ haberi admiratiōe digni maxime cupi unt;honores diuinos appetunt: & timeri a mortalibus valde concupiscunt Quēadmodū pueri in abdito lati¬ tantes aut discurrentes laruati subito erumpētes de lati¬ bulis suis coeuos nil tale suspicantes ex inopinato ter¬ rore cōcutiunt.& rursus ne cognoscantur se iterumab scondunt;qui cũ nescientes territos considerant; quasimagnū ex hoc videant̉assecuti honore gloriant. Horū demones quidam exēplo terre magis affixi.& qui circa hoīes versatur nimis inqͥeti/quos veteres appellauere bacuceos homines/noctibꝰ territant:& nihil magis qͣß.estimationē diuinitatis a mortalibꝰ querūt.Vnde et coram his cũ quibus ratiōe similitudinis esse ꝑmittuntur varias ludificationes nōnun faciunt:et se terribiles in mentibꝰ pro vt casus dederit offendunt Quotiens pos- funthumani similitudine corporis libenter induūt:fed non semper cōuenientē aeris materiā vnde vestiant̉in ueniunt.Proptera sepius apparent mōstruosi et horribiles:quoniam cōgruos vl̓ humores vl̓ vapores ad ꝑfectionē optate apparētie nō habuerūt.Quāto aūt magisterrenis affixi sunt mansionibꝰ;tanto ex casu ad materiam facti sunt obtusiores. Vnde propter ignorātiā.quā inobedientia contraxerūt p̄dictiōes demonū frequēter\n\nsunt false: licet diuina ꝑmissione aliquando etiam veri¬\n\nficentur. Nam vt sanctissimꝰ ille ioannes chrysostomꝰ\n\ninquit.cōcessū est diabolo interdū veritatem dicere : vt\n\nmendatiū suū rara veritate cōmendet; quia si nunqͣꝫ di¬\n\nceret verum.neminē posset decipere; et nequaqͣꝫ ad tem\n\nptandū sufficeret eius seductio.Mirandū igitur non est\n\nsi demones hominibꝰ infidelibus aliqn̄ vera videantur\n\npredicere; qui vaticinia in idolis quandā gentilibus po\n\nterant exhibere.Neqꝫ mirandū si curā quandoqꝫ p̄stēt\n\ninfirmantibus.cū naturas nouerint oīum herbarū; seqꝫ\n\nfacilime applicare possint egrotis: &amp; vl'auferre morbos\n\nquos prius intulerunt; vel sensibus ad tempus subtra¬\n\nhere quos casus inflixit. Vtitur enim omnipotēs deus\n\niure imperatorie maiestatis vniuersorū.etiā demonum\n\nministerio tam ad ꝓbationē fidelium qͣꝫ ad vindictam\n\nimpiorū.Qui cum sint affectione peruersi et amp; in sua re¬\n\nbellione obstinati atqꝫ superbi: diuinas estimationes et amp;\n\nhonores maxime cupiunt:&amp; propterea inuocationibꝰ\n\ninfidelium quas ad deos effundere solent : qͣsi ipsi\n\nsint dij libenter occurrunt.Mortuos qn̄qꝫ apud infide¬\n\nles resuscitare videntur ad vitam: &amp; curiosis hominibꝰ\n\nmiranda ostendunt: vt eos in errore pristino quasi mira\n\nculis consumatos reddant omnino ꝑtinaces. Mortuos\n\ntamē vere nō suscitant, sed hominū sensus varie decipi¬\n\nunt:quoniāquidē aut ipsi cadauera mortuorū ingressi\n\nad tempꝰ illa circumferūt tanqͣꝫ viua:aut illis in locū re¬\n\nmotiorē subductis.aliquod in specie vita defūcti simu\n\nlachrū intuentibꝰ exhibent videndū: sicut no s quorū¬\n\ndam experientia hominū informauit.Manifestū credi¬\n\nmus demones omīa posse ostendere in falsa quadā simi\n\nlitudine : quecunqꝫ sancti faciunt miracula in veritate.\n\nOmnia demonū miracula aut sunt fantasmata; aut natu\n\nrali quadā industria facta Nā si hoīes in ocultoribꝰ na¬\n\nC iij\n\nture mysterijs experti.quadā obstrusa ceteris applicati¬\n\none materie ad formā incōsuetos &; mirādos ꝓducunt\n\neffectus: sicuti ex rore celi naturales formare anguillas.\n\nex vitulinis carnibꝰ apes: ex q̄busdā radicibus herbarū\n\nserpentes: &; his multa similia ne dicā maiora. sicut nos\n\ninplerisqƺ ꝓbatio fecit expertos: qͥs neget demones sub\n\ntiliores nature &; maiores experiētie plura posse opari\n\nnaturaliter mirāda: que nulli hominum sunt manifesta\n\nQuartus vero miraculoꝝ oꝑator est homo: qui qua\n\ntuor modis operatur miranda: que nescientibꝰ vel cau¬\n\nsam vel modū nō vidētur humana. Et primo quidē in¬\n\nuocatione diuini noīs: qn̄ in fide dn̄i nr̄i Iesu christi cō¬\n\ncurrit meritū accepte sctītatis. Quoquidē mō sctī apo¬","segment":14,"source":{"mapping_precision":"exact","pages":[{"label":"32","number":32},{"label":"33","number":33}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-15","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0015","latin":"stoli et amp; imitatores eorū/ virtute dei simul et amp; merito sctī¬\n\ntatis in vnitate fidei miracula fecerūt. Sed isto mō facere\n\nmiracula infideles nequeūt: ꝗ necessariū iter fidei ad sa¬\n\nlutem nō incedūt. Nā et amp; si vnū pleriqƺ eorum credūt in\n\ndeū: quia tn̄ credere in mediatorē dei et hominū renuūt:\n\na dei misericordia procul valde excesserūt. Om̄ia vero\n\nꝓmittente sctō euāgelio credentibꝰ in deū et amp; dn̄m no¬\n\nstrū Iesum christum sunt possibilia: his videlicet qui fi¬\n\ndem rectā sctīs quoqƺ decorāt operibꝰ Enimuero quē¬\n\nadmodū sine fide impossibile est placere deo: ita etiā fi¬\n\ndes sine operibꝰ mortua est. Om̄ia namqƺ cōcederet no\n\nbis om̄s deus que in fide christi petimus: si faceremus\n\nOm̄ia secundū fidem que debemus. Credere firmiter et\n\noperare fideliter. &amp; impetrabis om̄ia semper.\n\nSecū¬\n\ndo facit miracula homo similitudine angelice puritatis\n\nQuanto enim mens nostra in fide Iesu christi cofirmata\n per dilectionē purior euafserit: tanto sctis angelis effe¬\n\ncta similior. eoꝝ familiaritatē maiorem asseqͥtur Quis¬\n\nquis aut̄ sctōrum angeloꝝ oṁimodā familiaritatē asse¬\n\ncutus fuerit: cū voluerit in miraculis deo largiēte cho¬\n\nruscahit.Reuelāt enī scti angeli hominibꝰ puris et ī dei\namore feruentibus archana ceteris abscōdita: & multa\nfaciūt eis mandato creatoris manifesta. Nā ꝓpe estdn̄s\ninuocantibꝰ eū in veritate. Voluntatē timentiū se faciet\ndn̄s:& daeprecatones eoꝝ exaudiet;et saluos faciet eos.\nQuisquis enī ꝑ gr̄am cũ christo vnicus est:angelorum\ncrebra visitatiōe reficit̉;& sepius eū necessitas expostu-\nlat eoꝝ ministerio signis et virtutibus illustrať Hinc ẽ\nq̃etiā varijs depressi languoribꝰ ad suffragia sectorū se\ncũferūt:& ꝓmissa dn̄i reuoluētes aīo quod suis meritis\nnequeūt alienis cõsequuntur.Quoꝝ infide christi sctā\ndeuotio salutē dn̄o ꝑcipit;qm̄ & puritate adiuta cõsciē-\ntie ꝓprie et suffulta merito scitatis aliene in spē certam\nnon temere cõsurgit,fiunt aut in eccl̕ia dei miracula vir\ntute diuina triplici respectu vel medio. Aliqn̄ nãque deꝰ\nomp̃s miraculū oꝑatur ministerio angelorum/meritis\ndumtaxat ipsius operātis:quēadmodū sctūs Marrinus\ncecū et claudū sanauit inuitos.Aliquādo solius merito\npatientis fiūt miracula:ficuti plures curatos legimꝰ per\nmalos Christianos.quos infirmi optimos in fide cre-\ndidem: Tertio huiufmodi sanitatos fieri vtriusque me-\ntandum:Christo dicente ad quandam in sancto euan-\ngelio.Si potes credere.omnia possibilia funt credenti.\nVsque enīfides requiritur ad miraculum/vt dominus\nnoster Iesus christus veniens in patriam suam mirare-\ntur qͣ nō poterat ibi facere virtutem vllam propter in-\ncredulitatem illorum. Sed nihil horum apud infideles\nagiturl:vbi nec in operante sanctitas/nec in paciente fi-\ndes orthodoxa inuenitur. ¶Tertio igitur miracula\nfacit homo mediante cooperatione diabolice prauita-\ntis;& hoc fieri potest tripliciter,manifesta videlicet in\ninuocatione demonū implicatione et suppositione,","segment":15,"source":{"mapping_precision":"exact","pages":[{"label":"34","number":34},{"label":"35","number":35},{"label":"36","number":36}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-16","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0016","latin":"Inuocatiōe manifesta necromantici et muliercule quas vulgo maleficas nūcupamus mirāda faciunt: qui simi litudine voluntatis deprauati in cõfortiũ demonũ tran fierunt.Nam sicut in ecclesia dei sacramenta signa funt gratie inuisibilis sp̃s sctĩ : ita in scola demoniorũ cha racteres quidã inuocatiõis modi note funt pacti ho minis spũs maligni.Vnde maleficis demonũ signa preferentibꝰ maligni spũs inuocatilibenter cõsueuerũt occurrere: horrẽda maleficia simul miranda que dam exhibere Sed aliter malefice atqꝫ aliter necroman tici demonũ inuocatione mirandos producun effectꝰ Malefice quodam professionis genere subijciũtur de monibus:quorum ministerio aerem turbant tempesta tes fuscant:fruges deuastant:homines iumentain firmant.Agunt cũ demonibus spurcissime voluptatis feda cõmertia: eos pernitiosis carminibꝰ quos volu erint ab inferis reuocantin aspectũ: Harũ facta nō miracula fedapotius maleficia dicẽda funt: extremo supli cio merito punienda.Necromantici vero non professione manifesta:fedimplicita conditione demonibus fe subijciunt:dum eonsolum coniurationibus ostẽ sione characterũ.fedetiam sacrificijs fumigijs votis ad circulũ visibles compellere pollicentur.Horũ infinita funt scelera.qm̃ in consortiũ vl' implicite vel explicitemaniorũvel opere fint pa res:in perniciem tamē propriam damnabili curiositate omes funtcõcordes:qua demonũ suffragio cupiũtaffe qui:quod naturaliter nequeũtinuenire. Omsia eorum opera volumina suꝑsitionibus impietatefunctiũ exterminada.Magnaincantatorũ necromanticorũ in oriente mul titudo est:qui fuisspreftigijs humanꝰ miserabilit̄\n\ndecipiunt: & penetotā Asyam maiorem minorema fide christi dudum auerterunt.Tribus modis fieri pre- stigia possunt:minifterio demonū; operatione nature: deceptiōe artis humane.Miracula infideliū vno isto rum fieri modo nullus dubitabit verꝰ christianorū:vbi radix ponitur determinata operantis.Sunt autē hodie cōplures inter christianos demonūoperibꝰ/dediti.in cantatores:malefici/ reprobi circa fidem:qui multos nimia curiositate decipiunt: suis artibus impossibi lia promittunt.\n¶ Implicatione vero demonū quan doqꝫ fiunt miranda:quotiens videlicet homo non satis recte in fide firmatus aliquid opatur vel optat aliter quā decet christianū:etiā si nullū credit esse peccatum:quod cum fieri nō debeat nihilominus diabolus se intromi scens optatū plerūqꝫ p̄stat effectum.Tale naqꝫ est illud quo spasmatici plerumqꝫ vtuntur.In die sacro parasce ues annulū cuiuscūqꝫ metalli sub officio fabricāt; quē semper postea in digito cordiali portant.Vanissima sūt hec/nullā penitꝰ radicē veritatis habētia Attamē vidisse me quosdā eadē vanitate curatos a spasmo negare non possum.Item verbis herbis fortissimas quosdā ape ruisse seras mihi cōstat:quod neqꝫ dei virtute neqꝫ vio lentia rerū appositarū existimo fctm̄.Innumera que vi di audiui possem introducere similia:quorū effectꝰ manifesti quid sunt aliud qͣꝫ quedā miraculaꝫ Sunt deniqꝫ nonnulli homines nimiū curiosi.qꝫ characteribus,scedulis,annulis/figuris/monilibusqꝫ vocabulis ignotis fidem cōfidentiā ꝑtinaciter adhiben tes.mirandos sepe cōsequūtur effectus;quos neqꝫ sctī tatis merito/neqꝫ dei cōcessos miseratione,sed ꝑfida potius credulitate subministrasse diabolū minime dubita mus.Demones enim maximā humani generis inuidiā habētes:vtaīas ꝑdant mortaliū:libenter occurrūt vanis D I","segment":16,"source":{"mapping_precision":"exact","pages":[{"label":"37","number":37},{"label":"38","number":38}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-17","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0017","latin":"operatiōibus impiorū. Quid nam sunt aliud characte-\nres.& occultorū interpretationes nominũ:quā esculē-\nta quedam et potagia demoniōs? Quicunqꝫ caracte-\nribꝰ mirabiles effectus ꝓmittentibꝰ fidē adhibet:& fi\ndem christi et ecclesiam sctōrū implicite negauit.Heu\nquot hodie christiani. quot clerici. quot sacerdotes (vt\nmaioribus parcā) sup̄sitionibꝰ et multis et varijs vtū-\ntur in actionibus quotidianis: quibꝰ implicatas demo-\nnum sequūtur pactiones:in cōtumeliā christiane fidei et ꝓpriā condēnationē.Et quia hec mala iam nimium\nsunt inter christianos multiplicata retraxit omnipotēs\nmanū:& tradidit eos in dicionē perfidorū:vt exactores\npenarum illos sentiant: quorū imitationē nō deo viuo et amp; vero.sed vanis supersitionibus ptinaciter militabāt\n¶ Suppositioneaūt demonū mirāda fieri manifeste co\ngnoscimus si diligētius veritatē inquirimus.Iudei naqꝫ\nsarraceni/pagani/siue gentiles/q̃ nō credūt in deū no-\nstrum Iesum christū si qua faciunt miracula:nō dei vir-\ntute nō angelorū ministerio:nō sanctitatis merito/sed\ndemonū creditus suppositiōe facta.Nam quotiens/\nomnipotentē deum in cuius vnigenitū filiū nō credūt\npro alicuius mirandi effectus miseratiōe inuocant:sci-\nens diabolus qm̄ nō est peccatoribus salus:&amp; quia nō\nexaudit altissimus pctōres infideles:vt eos in erroribꝰ\nconferuet pertinaces:se occulte ꝓdeo inuocato appli-\ncat:&amp; sipotest permittente dño quod postulatur oran-\ntibus p̄stat.Hac diabolus suppositione tanto liberius\nvtilitur:quanto minꝰ a fide christi et amp; ecclesie sacramentis\nimpeditur.Manet enim ira dei super oēs infideles qui\nnon credūt in eius vnigenitū filium:&amp; sunt in potestate\ndiaboli/ac ideo se inuocatus ingredit loco dei.Vnde\nin suis erroribus obcecati deū inuocat in cuiꝰ filiū nō\ncredūt;qͦs in ira manētes audire cū despicit:falsus mira-\n\nColorũ op̃ator diabolus accedit. Credũt ergo ludifica¬tionibus diaboli: qui credere cõtemnunt veris miraculis dei. A demonibus falsa miracula suis cõueniẽtia erroribus accipiunt; ꝗ veritatẽ id est christũ sequi credendo noluerũt. Multi sunt enĩ apud infideles qui vnũ deũ creatorẽ oīum colentes; idolã nõ adorãt, et firmiter credunt in sua se fidesaluandos. Verũ quia misteriũ dñice incarnationis credere despiciunt; manet suꝑ eos iradei et in suis fatuitatibꝰ euanescunt. Existimantes sibi deũ esse ꝓximũ in quẽ nõ recte credũt. subiciuntur demo¬nibus;quorum falsis miraculis fidem adhibētes in suiserroribus mendatio cõfirmantur.Cuiꝰ rei similitudinẽintroduxisseo Cesar nõ pigeat.Erat homo qđā custosporcorũ qui scedulã bacillo incluserat nomẽdiui martyris Blasij cõtinentẽ:cui tantũ fidei detulit vt baculo inmedio gregis terre affixo lupum ab accessu prohibituꝫcrederet omnẽ.Hac stulta cõfidentia per longam experientiã tandẽ roborata: ibat homo securus quocũq vollebat dimittens sine periculo in nemore porcos cũ lupos porcum iam nullus haberet aceessum. Cõtigit ꝑtransirevidente absente pastorequi cernens demonẽ custodiãhabere gregis,dixit adeũ.Qd̃ miser hic agis? Quid rñditistos custodio porcos.At ille.Quis tibi curã porcuszcõmisit? Stulta cõfidẽtia pastoris.Nã sacedulã qͣndã bacillo includes magne pictat esse ꝟtutis; q̄ blasij cuiusedã meritis lupiarceant a porcis:sua peccauit ilegẽ; & nostras seꝗtur vanitates.Verũ qa inuocatꝰ nõcoparet;ego ne hõ confidẽtiã suã amitteret porces eiꝰcustodio;& me pblasio libẽs suppono.Ita ingtmortales vanis cõiurationibꝰ nos molestãt.vt nisi velimꝰ estimationẽ nr̃i et honorẽ apđ eos ꝑdere omnẽ:necessesseiteorꝫ inuocationibꝰ stultis plerũq occurramꝰ.Huiꝰ similitudine fctĩ demones misericors infideles decipiũt:D ij\n\n&amp; miracula que orātes adeo postulant: malignorū spi¬\n\nrituū suppositione sepius assequūtur. In his enī que dei\n\nvel cultū respiciunt vel honorē libenter sed demones in¬\n\ngerunt: &amp; qui manifestos honores assequi nequeūt: oc\n\ncultis nimirū delectant̉. ¶ Simul notandū ꝙ ab initio\n\nmūdi nulli vnquā religioni vl̓ secte principaliter excel\n\nlenti defuere miracula: quāuis non om̄ia ex vno princi\n\npio sint facta. Nā quicquid miraculorū in vera religiōe\n\nfactum est: nō aliunde qͣꝫ a deo factū est. Habuit enī lex\n\nnature miracula sua habuit lex scripta: habet iam simul et amp; gratia. Qui religionē dedit omps deus: ipse etiā mira\n\ncula facit. In falsis autem veritas non colitur:\n\nsi qua fiunt miracula non deus sed diabolus operatur.\n\nDeus enim cū sit veritas religiones falsas non instituit: &amp;\n\nideo suis miraculis nūqͣꝫ mēdaciū illustrauit. Mahumet","segment":17,"source":{"mapping_precision":"exact","pages":[{"label":"39","number":39},{"label":"40","number":40}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-18","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0018","latin":"qui malo demone plenꝰ falsam religionē instituit: non\n\nex deo sed cooperatiōe demonū falsis eā miraculis ex¬\n\nornauit. Demō eterī qui causam dedit erroris: etiā mi¬\n\nraculū (occasione tñ accepta) falsum potuit exhibere de¬\n\nceptis. Vnde si Mahumeto nouā religionē rudi popu¬\n\nlo persuadenti penitus defuissent miracula: nemo ei for¬\n\nsitan adhibuisset fidē. Ostendit enī et amp; ipse tam subtilitate\n\ningenij quā cooperatione diaboli q̄dam miraculis confir¬\n\nmasse vederetur. Paganis idolatris etiam nō defuerunt\n\nmiracula: si fidem historijs nō negamus. Iudei vero an¬\n\nte incarnationē filii dei legem eius suscipiētes ꝑ mosen\n\ndiuinis frequent̓ miraculis fuerūt illustrati. At vero pꝰ\n\ndominicā resurrectionē euacuata lege mosaica ꝗ non\n\ncredunt in vnigenitū filiū dei manēt sub ira indignatio¬\n\nnis eius: &amp; cessauerūt ab eis oīa miracula veritatis. Vn̄\n\nsi qua hodie mirāda faciunt demonū sunt opera: &amp; ma¬\n\nnifesti indicia erroris. Maximo enim demones studio in¬\n\nuigtiant vt eos hoīes quos a via veritatis que christus ē semel fecerunt errātes: cōtinuatīo e fraudis vsqꝫ ad mor tem faciāt in errore ꝑti naces. Enimuero cũ deus gratiā suam infidelib⁹ iusta ratiōe subtrahit: eorum deceptor malignus spūs incognitus accedit: & qui longe saluteꝫ abesse cōspicit; falsis miraculis quasi ꝓpe sit dn̄s mētes ignorātiū seducit. Demonū igitur sunt opera quecūqꝫ infideliū miracula; qm̄ sicut extra vnitatē christiāe fidei nō est salus mortalib⁹: ita sine christo non cōcedit̉ mirabilia sanctissima virtus. Nunc etenī demones in insidijs latitantes tropheo christi dudū victi atqꝫ confusi: in aꝑto cōparere vt ante incarnationē dn̄i metuūt: & ideo se apud infideles ꝓ bonis spiritibus mendaciter ostendunt. ¶ Sunt etiā qui p̄scriptis tribus adijciunt modis/ quartū dicentes mentē siue spiritū ipsius hominis posse naturaliter miranda facere; modo sciat se ab omni aduētitio in seipsam supra sensum in vnitatē reuocare Pollicentur enī qui talia astruunt nature miranda facere futura p̄dicere, secreta hominū pandere; morbos auferre; & hominū subito cōsilia immutare. Sed iste miraculoꝝ modus non potest esse simpliciter naturalis certus cōmunis et infallibilis; qm̄ si verus est quod ego nō suꝫ expertus necesse est iam aliquid externe potestatis occurrere: & vel angelum bonum vel spūm malignū cogitantē in parte occupare. Si autē nihil exterrarū virtutū se intermiscet; necesse est vaticinantē vel ex cōiecturis vel ex audaci p̄sumptione loquēdi formare principiū; & aliqn̄ verū aliqñ falsum pronunciare iudiciū. Enimuero quā diu versatur in corpore spiritus; nihil natura liter intelligit sine ministerio sensus. Vn̄ non obniterer penitus si cōfusum et rudem intellectum nostrum pari concedant ministerio adiuuari/ Cernimus enim in his qui plerumqꝫ amoris interni ad lesum desiderio carnis D iij","segment":18,"source":{"mapping_precision":"exact","pages":[{"label":"41","number":41},{"label":"42","number":42}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-19","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0019","latin":"modũ contemplantes excedunt: a terra sursum leuatos\nin aerã; quos nõ sua dũtaxat acie mentis, sed diuĩa nihi-\nlominus virtute põdus excedere corporale putamus.\nTria igitur memorate opiniõs pñcipia incognita mul\ntis; satis faciunt mea sententia paucis. vt mens in corpo\nre posita mirandos extra se ꝓpria virtute operet᷑ effectꝰ.\nQuid enĩ? Dicat mihi nature quisqͥs ignarus: vtrũ cor-\nporale pondus operatiõe mẽtis alleuiari possit. Ego cõ\ntestantibꝰ mecũ duobus rem dico expertã. Cũ proseq̃-\nrer adolescẽs studia lr̃aꝵ. in vno lecto quatuor eramus\nnocte quadã dormientes. Surrexit elaterem eo coeuus et amp; dormiẽs vt solebat in somnis domũ oculis clausis et luna intro lucẽte quĩtadecima q̃si vigil circũ ambulabat\nAscẽdit muros: &amp; elucrũ agilitate sua vincebat. Lectũ\nquoqꝫ scd̾o et amp; tertio sopitus trãscendit; calcauit nos pe-\ndibus oẽs; nec maius sensimus pondus; quã simus nos\ncontigisset exiguus. Quocũcqꝫ dormiẽs corpꝰ moueba\ntur; subito ianuarũ oẽs vltro aperiebant᷑ clausure Altio\nra domus edificia velocissime penetrauit; &amp; more passe\nris herebat in tectis. Visa loquor: nõ vaga relatiõe audi\nta. Hec aĩe nõ corꝑis videntur officia; q̃ sua naturali po-\ntestate vt ita dixerim q̃si libere vtitur; qñ ligatis sensibus\ncarnis extra domiciliũ corꝑis euagat᷑. Sed cũ non fit ꝓ-\nposite questioni materia ex om̃i ꝑte conueniẽs; de cau-\nsis horũ mirabiliũ in alud tempus remittamꝰ tractatum\nHaut enĩ credimus ista mirãda sapiẽtibꝰ qui mentis hu\nmane virtutẽ et amp; nobilitatẽ optime intellexerũt; vtpote\nq̃ solo corꝑis interiectu remorata, de reliqͦ par angelis\nestimatur. Fascationũ deniqꝫ et amp; varios modos ꝑtran\nsimꝰ et genera; ꝗbus ad externa furiosꝰ valde mirãdos\noꝑatur effectus Multa etiã potestad ꝓducendos mira-\nbiles effectus fortissime cõfidẽtis imaginatio: siue in ve\nrum/ siue inestimatũ feratur obiectũ. Vnde cuꝫ tot sint\n\noperandi miranda et gña modi: nō est mirandum, si iudei. sarraceni. pagani gentiles, ac reliqui extra fidem christi cõstituti ꝗcun infideles qui facere miracula p publicã iusticiam nequeunt; mirāda vel demonũ suf fragio vl'articiosa industria cõmittūt. Nec me fugit pa ri quidē ratiõi miracula sct̃orum impugnari ab impijs quasi nō virtute creatoris fiant sed potiꝰ implicatiõe vł suppositione diaboli. Quisquis christianã fidē solã ve raciter credir esse verã; oĩʒ infidiũ miracula cooꝑatiõe demonũ non dubitat esse patrata. Si qͦs ꝟo cõtrariũ te mere ptinaciter senserit; infidelẽ se nō xp̄ianũ on̄dit.\nDE SCRIPTURA\nSacra. Questio Quarta.\nVarta vero serenissime maiestatis tue que- stio fuit ista. Quare op̃s deꝰ scripturã sct̃am ta noui veteris testamenti mysteria fidei nr̃e cõtinentẽ, non dederit apertã/ manifestã in om̃ibus vniformẽ palã ad om̃ia sufficiẽtem: sed inuolutã potius: in multis locis enygmatis plenã Multa enĩ ad pfectionẽ fidei sūt necessaria: q̃ in diuinis scripturis non repereunt᷑ sufficient expressa. Ad hāc maiestatis tue sacratissime. questionẽ videtur rn̄dendũ. Om̃is scriptura diuinitas inspirata ꝑfectũ diuinitatis ē opus ante tēpus ome preordinatũ. in tꝑe scriptũ: nō secus  deus voluit; qui vt scriberetur hoibus inspirauit Dei autem omnia perfecta sunt opera; ideoqͦ cum scriptura de qua loquimur dei fit opus; necessarium est ea in omnibus cõfiteri perfectam. Summus etenim arbi ter deus cuius omnia perfecta sunt voluit et quem voluit scripturis suis ordinẽ cõtulit; excipien tibus illas quẽadmodũ scriberẽt proculdubio infudit.","segment":19,"source":{"mapping_precision":"exact","pages":[{"label":"43","number":43},{"label":"44","number":44}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-20","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0020","latin":"Sacre nãqꝫ scripture tantã omnipotens deus auctorita\ntem et maiestatẽ cõtulit: vt in eius cõparatiõe om̃ia hu\nius mundi vocabuł deficiãt:cum diuina humanis pro\nprie nequeant cõprehendi sermonibus. Diuina igitur\nscriptura que superficie verboꝝ nescientibus apparet\nconfusa:scientibus eam videtur manifesta: qm̃ nisi lega\ntur illo spiritu quo infusa honinib⁹ creditur: ad eius in-\ntellectum minime peruenitur. Aliter eam legit doctus\nqui carnis vmbraculo ac vanis desiderijs estuat: et aliter\nintelligens quem exutum voluptatibus amor dei vera-\nciter inflamat. Vnde mirũ nõ est si hoĩes carnaliť sapiẽ-\ntes diuinas scripturas nõ intelligãt: qui carnis volupta-\ntibus obcecati dei spiritus dulcedinẽ nunqͣꝫ ꝑceperũt.\nQuẽadmodũ si puero prima lr̃arũ elementa discẽti vo-\nlumen exhibeas quodcũqꝫ scriptũ cuius character suo\nfit libello diffimilis cũ legere nequerit scripturam ilico\nmalã et non recte formatam exclamabit. Pari modo ad\nlectionẽ diuinarũ scripturarũ accedentes hoĩes carna-\nliter dumtaxat sapientes: qui ea que diuini spũs funtnõ\ncapiunt, vicijs et temeritate grauati cum ignoran\ntiã et indignitatẽ culpare debuissent scripturas quas nõ\nintelligunt sctãs reprehendũt. Non enĩ passim om̃ibus\ndiuinas licet interpretari scripturas: ne bestia cõtingẽs\nmontem lapidibus obruatur. Surgunt nũcordine pre\npostero plures qui om̃e vite sue tempus in litteris hu-\nmanitatis cõsumpserũt: & seniores fecti diuinas scriptu\nras quas nunquã didicerunt ꝑperã interpretantes non\nenucleant sed confundunt et inꝓprio sensu discutiũt.\nVnde quicunqꝫ facras scripturas nõ eo spiritu intelli-\ngunt quo scribentibus sunt infuse: velamen ignorantie et temeritatits super cordibus suis habent more iude-\norum expansum: & inde sepius venenũ pernitio si er-\nroris hauriunt: vnde in spiritu accedentes dei humiles\n\nsalutis poculū acceperũt. Non enī habetur doctrina ce lestis in verbis scripturaꝝ sed in sensu: nō in superficie sermonū/sed in intellectu:nō in folijs ornatōis;sꝫ in occulto mystice inspirationis.Hinc diuꝰ papa Gre gorius.Sacra inquit scriptura om̄es huius mundi sciē tias/more locutionis sue longe transcendit;qm̄ in vno eo demqꝫ sermone dū narrat textū ꝓdit myste riū:& quēadmodū simplices superficie resouet;ita sapi entes mysterio exercet.Habet enī in publico vnde par uulos nutriat:& seruat in occulto vn̄ mētes sublimiū in admirationē dulcedinis suspendat; quasi fluuius qͣ dam mirabilis in qͦ & agnus simplex et paruulus am bulet.& elephas magnus natet Et sctūs Augustinꝰ su per genisim dicit. Sic diuina loquitur scriptura vt altitu dine sua superbos irrideat; attentos ꝓfunditate sua ter reat:magnos virtute pascat: & sua paruulos affabilita te nutriat.Maior emī est sacre scripture auctoritas: qͣ sit om̄is ingenij humani perspicacitas.Propterea quatenꝰ ad eaꝝ verū intellectū perueniatur,in primis purgan dus est ab omni affectione carnali animus: imploran dum sedulo cū humilitate diuīe bonitatis auxilium:vt suo illuminet spū discentis intellectū Auctortati nāqꝫ diuinarum scripturarū omniū colla subdenda sunt po testatū:& sicut diuus inquit Ieronimus nunqͣ sic adulā dum est homini/ vt sanctaꝝ scripturarū veritas negliga tur:q̃ tota in vtroqꝫ testamēto et in narratione gestorū ē vera;in monitionibꝰ recta;in promiffionibꝰ certa;& in cōminationibꝰ terribiliter metuēda.Quo circa nō omnibus datum est posse diuinarū scripturarū penetrare mysteria;sed illis dumtaxat vt cumqꝫ permittitur; qui bus et amor cōtinuat studium; & dei spiritus purgatis mentibus verū confert intellectū. Quisquis aūt caligīe viciorum est sordidus; quisquis mente tumida incedit E f","segment":20,"source":{"mapping_precision":"exact","pages":[{"label":"45","number":45},{"label":"46","number":46}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-21","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0021","latin":"superbus: quisquis de veritate scripturarum dei vel in parte vel in toto dubitat:nunquam ad earum intelligẽtiam se posse pertingere confidat.Dicit enim ipsius auctoritas scripture quoniam nisi credideritis non intellegetis.Nostri est tarditas ingenij.nostri quoqꝫ imputas desiderij: quoties diuinas scripturas non recte intelligimus:quando videlicet velamen perniciose occupationis super cordibꝰ nostris manet expāsum quodnon finit nos ad verum peruenire intellectum.Hinc fitqꝫ sensum quē spūs diuinis scripturis infudit nonintelligimus:sed nuda scribentiũ verba capiens in aliũsensum retorquemus.Enimuero si mentes nostre avi-cijs essent purgate carnalibus:si ꝑ continuũ sobrietatisstudiũ:ingeniũ exercitaret̃in scripturis:si ea sanctis scripturis adhiberetur credulitas et reuerẽtia quã dignitasrequirit:luce clarius intelligere toĩs studiosus.nihil sacris lectionibꝰ inesse cõfusum:nihil dissonũ.nihil incōueniens/nihil absurdũ;aut sine iustissima ratione infertũ.Om̃ia siquidẽ diuine loca scripture sunt plena mysterij:qͦtiens aliqd in eis videtur obscure positũ:diuīaest prouidentia factũ:qͣtenus et studiosa mens necessariũ habeat pietatis exercitiũ:& fides simpliciũ debite reverentie nō amitteretlocũ.Nō igit̃ a casu sed ꝓuidentiasempiterna scripturas sctās ĩ multis locis voluit esse obscuras:qͣtenus tot abundaret misterijs:quot sensibꝰ inspirante dei spiritu catholice a doctoribus explanatur.Nã vt sacer inꝗt Augustinus diuine scripture obscuritas vtilis est et multũ,ꝓficua:ꝓpterea qꝫ plures sentẽtiasveritatis parit et in lucem ꝓducit hominibꝰ:quia cũ aliꝰhunc alius vero aliũ sensum catholice eam exponendoeruit:quā fit alta et profunda innotescit.Vnde nō estimet homo seculare litteratura tumidꝰ qꝫ sacrā scriptutā intelligat:nisi prius velamē superbie.& om̃is inordĩ.\n\nnate cõcupiscentie deponat. Secularis enim litteratura maius valet ad exercitandũ ingenium: q̃ ad illuminandum ad veram sapientiã intellectũ. Est ergo sine dubio scriptura diuina purgatis mētibus ꝗ̈ continuū exercitiū diuini timoris/ & frequẽs studium lectiōis et manife-sta et lucida; que sordidis et seculari sapiẽtia inflatis cõ-fusa videtur et obscura. Vnde scripturas sanctas ille bene et recte intelligit: qui affectione purgata/in earũ studio frequens, sic eas exponit sicut ille qui scripsit. Nā sialio spiritu legatur, q̃ illo qui eas vt scriberent̄ inspiras-se creditur: necesse est ꝙ mens a vero intellectu penitus arceatur: Cum vero dissonantiã in eis aliquã offẽdimꝰ: non sensuũ sed verborũ esse dũtaxat intelligamus: que non a casu/ sed prouidẽtia dei ordinate nascitur: vt mēsin scripturis (ne torpescat omnino) exercitata diutiꝰ ro boretur. Deinamqƺ consilium falli non potest; sed di-uine scripture consilio voluntatis eius sunt scripture: sequitur necessario ꝙ sint vere et nullatenus false. Homines fuerunta quibus diuine nobis scriptione tradite sunt: verba certe humana consuetudine vsitata scripserunt: quibus hoc significarent posteritati ꝙ summa illadiuinitatis excellentia notum voluit esse mortalibus. Vos igitur nunc qui seculari sapientie dediti scripturas impugnatis diuinas dicite. Noui ac veteris testamentiquam vt veram auctentiam et sanctam christianorum suscepit et veneratur scripturam ecclesia, vnde susceptã creditis? Ex deo: an ex hominibꝰ? Si ex deo: quare vos ei nõ creditis? Om̃is enim qui scripturã impugnat quāex deo inspiratam credit; diuine ordinatiōi manifestis-sime resistit. Si autem ex hominibus est: quare vos promissaꝫ in ea salutẽ speratis eternã: quā hõ dare nõ potest Nisi forsitan pergatis dicere insani cõficta omnia: et nihil E ij\n\nrestare postfata q̄ cinerem: mentēqꝫ simul cū corpore\n\nsubire interitum: que ꝓfessio nō minus vos insanos de\n\nmonstraret q̄ fatuos. Nā si indñm nostrm Iesum chri¬\n\nstum vnigenitum filiū dei veraciter creditis: inspiratas\n\na spiritu sctō diuinas scripturas necessario dicetis. Qͥ\n\nsi facti cū apostatis in reprobum sensum cōfictas ab ho\n\nminibus dixeritis: q̄ longe sitis a vera sapientia intene\n\nbris errātes impie demōstratis Imperitos temerarios\n\niudices vos esse palam ostēditis: qui scripturā quā non\n\nintelligitis cōdemnatis. Verū quia familiariꝰ est vobis\n\nsapientiā cōtemnere q̄ discere: nō est huius operis con\n\ntra temeritatē imperitoꝝ diutius mentem fatigare. Hoc\n\nvnū vos scire volo. qm̄ nemo intelligit nisi qui accipit\n\nsed ꝗa vos ne accipiatis sordes affectionū interponitis\n\npropterea intellectū vere sapientie non habetur. Omps","segment":21,"source":{"mapping_precision":"exact","pages":[{"label":"47","number":47},{"label":"48","number":48}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-22","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0022","latin":"etenī deus illis per gratiā illuminator adesse dignatur: ꝗ\n\ncarnalibꝰ exuti desiderijs. interni amoris flagrant incen\n\ndio: qui preter deū cupiunt in hoc mūdo. Illis dei\n\nspiritus p̄sentia sua fert opem: quos in amore veritatis\n\nradicatos inuenerit: purgatos ab om̄i aduētitio in co\n\ngnoscentiam omniū introducit. Vere nanqꝫ diligenti¬\n\nbus deum omnia sunt aperta: om̄ia nuda/ om̄ia mani¬\n\nfesta: qm̄ quisquis ꝑ amorē in fide Iesu christi om̄ia cre¬\n\nantē gubernātem cōspicit: vniuersa que sunt ei ad fa¬\n\nlutē necessaria cognoscit. At vero contra ab ignauis/\n\nimprobis epulonibus/ inuidis/ auaris/ incubonibus.\n\nsordidis/ luxuriosis/ homicidis/ impijs sup̄bis/ a pie\n\ntate alienis/ procul admodū habitat illustratio dei: per¬\n\nmittēs eos demonis vlitoris arbitrio ꝗ seui ignis acumē\n\nincuciens sensus affligit mentē: magisqꝫ ad patranda\n\nscelera impios armat impellit: vt turpioris culpe rei:\n\nacriori quoqꝫ supplicio fiant obnoxij. Vn̄ vicijs de¬\n\nsiderijs implicati mundanis/ nō solū scripturas diuinas\n\nintellectu penitrare nequeunt: verūetiā semetipsos ne¬gligentes non agnoscunt Cum ergo scriptura sacra ꝑfectū fit dei opus, fic mentē cōfirmemus cesar oportet, quatenus eam credamus vera rectam, integram, solidā diuinitus inspiratā; & om̄ibus ad christiane fidei cōfirmationē intelligentibus abundantissime sufficientem. Enimuero nisi scriptura diuīa vera/ sancta; ꝑfectaqꝫ in omnibus credatur et integra; fundamēto suo fides priuaretur christiana. Cauendū est ergo maxime om̄i christiano, ne plusqꝫ expedit diuinas discutiēdo scripturas/ terminos egrediatur pietatis; quia nō homo auctor est scripturarū sed spiritus sctūs; cuius ordinationi resistere cōuincitur; quisquis integritati scripturarū dei relucttatur. Est aut scriptura (ordināte deo) parabolis / enigmatibus/ similitudinibufqꝫ et cōparationibus vtiliter in texta figurarum: quatenus legentes exercitentur ad intelligentiam; & interna dulcedine gustata mens cōfirmetur ad pietatē. Itacꝫ si purificatis mentibus fensum attendamus scripturaꝝ non verba; intelligemus qͣ recte et ꝓprie om̄ia sint ordinata. Nō enī decebat sacras scripturas in quib⁹ cognitio diuine traditur maiestatis vfqꝫ adeo planas esse et manifestas vt passim intelligerentur ab om̄ibus; que bonis intelligenda dumtaxat proponitur et sanctis nō etiā malis fordidifqꝫ mētibus atqꝫ pollutis. Hinc etenī scriptū est. Bestia que tetigerit mōtem lapidibus obruatur. Quid hic designatur per bestiam; nisi homines imitatione brutorū fine dei amore viuentes in voluptatibus carnis; & quid per mōtem exprimitur; nisi diuinarū altitudo scripturarum? Accedens ad montē hunc sanctum/ bestia lapidibus obruitur: quoniam homo mente impurus/ & circa fidē infirmus; qui altitudinē diuinaꝝ scripturaꝝ rimari fine tradente magistro nititur; varijs et perniciofis errorib⁹ quasi lapidū E iij","segment":22,"source":{"mapping_precision":"exact","pages":[{"label":"49","number":49},{"label":"50","number":50}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-23","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0023","latin":"ictibus vulneratur. Nã sicut om̃ia munda sunt mũdis: ita prophana videntur cuncta prophanis. Posuit ergo deꝰ latibulũ suũ altitudinẽ scripturarũ: q̃ sic inaccessibil' & clausa est reprobis/ vt tamẽ manifesta pateat sctĩs ¶ Quare autẽ op̃s deus scripturam sctãm ad om̃ia que fidem respiciunt christianã nõ dederit sufficientem et manifestã: breuiter rnndemus. Duo sunt que ad cõfir- mationẽ fidei christiane altissimus ꝓuidit credentibꝰ: ecclesiam videlicet et scripturã: vt quid in altera nõ satis manifeste exprimitur; latius ab altera declaretur. Vnde si quid in scripturis sctĩs circa regulas fidei minꝰ suffici enter inuenimꝰ expressum; mox recursum habemꝰ ad ecclesiam: vbi eccl̃ia informatione salutari opus ha bet ad pieeatẽ; ilico se confert ad scripturam. Hinc fit q̄ neqꝫ sine scriptura haberet ecclesia auctoritatẽ neqꝫ sine ecclesia fidem scriptura: vt duorũ fiat sententia vna Au gustinus enĩ dicit. Euangelio nõ crederem: nisi aucto ritas ecclesie me cõpelleret. Ioannes aut gersonẽsis dicit Ecclesie non crederem: nisi euãgeliũ me cõpelleret, Cõ firmat aut scripturã sanctã ecclesia: & ipsa confirmatur pariformiter a scriptura. Ecclesia abundat quoties scri ptura deficit: & si quãdo eccl̃ia dubitat ad scriptione cõ siliũ recurrit. Vnus enĩ est dei spũs sctũs qui in fide lesu christi fundauit ecclesiã; ip̃e idem om̃ps ꝗ solus inspi rauit scripturã. Ethic est funicus triplex. qui nõ faci le rumpitur: vbi scriptura diuina ꝑ spũm sctũm aucto ritati ecclesie copulatur: vsqꝫ adeo vt eccl̃ia scripturam: & scriptura rursus cõmendet ecclesiam. Causam itaqꝫ vt mihi videtur ad propositam questionẽ inuicte maie statis o Cesar sufficiẽtem assignauimus; quoniã si om- nia in scripturis sanctis effent manifeste expressa q̃ pie tatem fidei respiciunt; nõ videtur tante auctoritatis sctã mater ecclesia: & euacuaretur magna ex parte meritum\n\nobedientie salutaris: Simul ad principalem questionē\nsatis puto responsum:vbi quidam existimant scripturā\nsacram in plerisqꝫ locis esse confusam et imperfectam:\nquam tamen si debita mentis puritate inuenirent vtiqꝫ perfectam et solidam. Auctoritas ecclesie catholice magna est: que sola in his que fidem respiciunt in dubijs habet interp̄tari scripturas cui omniū subijcienda funt colla potestatũ; a cuius diffinitione siquis ausu temerario discesserit: euangelium christi negauit.\nVna est fideliu congregatio mater christianorũ sancta ecclesia: extra cuius vnitatem saluabitur: que si in moribus quandoqꝫ videat infirma:tame fide semp̄per constans nunquam errauit christi pietate salua,\nDE REPROBIS atqꝫ maleficis.Questio Quinta.\nQVinta serenissime celsitudinis tuē q̃stio fuit ista. Quare homines impij mali reprobi circa fidē, vt funt ille mulieres quas vulgo maleficas nuncupamus spiritibus queant imꝑare malignis:cū viriboni fidei christiane studiosissimi obseruatores.neqꝫ bonis spiritibꝰ imperare possint nec semper malignis.\n¶ Ad hanc questionem ita me pridem memini respondisse.In omnibus diuine maiestatis operibus series et ordo pulchritudinis est/in uiolabilis equitatis:quo singula cōuenienter disposita: in eo quē acceperũt gradu perfeuerant.Nā sine ordine proprio nihil subsistit in mũdo. In hoc ordine libertas arbitrij quā creator omniū dedit hominibus:nulla impellitur violentia potestatis.quo minꝰ semper maneat in ordine quē a pn̄cipio creatiõis suehō primꝰ accepit,","segment":23,"source":{"mapping_precision":"exact","pages":[{"label":"51","number":51},{"label":"52","number":52}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-24","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0024","latin":"Vnde nemo bonꝰ inter mortales nisi ꝓprie cōfilio vo-\nluntatis adiutus p̄ gratiam miserentis dei. & nemo malꝰ\nnisi sua sponte gratia destitutus obstaculū pec-\ncati. Voluntatis autē rectitudine bonis spiritibus effi-\ncimur similes: si pietatē fidei quā habemus in christum\nsctīs necessarijs operibꝰ cōprobemꝰ. Et sicuti bone\nvoluntatis cōsummatio bonos homines spiritibus pa-\nres facit angelicis: ita ꝑuersitas impiorū eos similes red-\ndit demonibus Vnde mali homines atqƺ peruersi quā-\nto amplius malicia ꝓprie volūtatis deprauati fuerint: tā-\nto fiunt demonibꝰ affectu similiores. Similitudine ve-\nro amicitie familiaritas introducit᷑; ex qua paulatim cō-\nfidentia mutua generatur. Ex cōfidētia minoris in ma-\niorem nascitur imperiū siue verū siue astutia simula-\ntum. Prauorū itaqƺ hominū si quod imperiū esse videt̉\nin demones ex magnitudine prauitatis oritur: qn̄ vide-\nlicet affectus eorū vsqƺ adeo deprauatur: ꝙ concurren-\ntium sibi demonū maliciam voluntate reproba vel su-\nperant vel equant. Non enim sunt demones om̄es ma-\nlícia vel intelligētia pares: sed est alio multū astu-\ntior agilitate intelligendi deprauata affectione longe\ndeterior. Nam qui labentes espeluncasqƺ inhabitant, ceteris pro-\nfecto sunt obtusiores: vsqƺ adeo ꝙ gladios metuant\n virgas minisqƺ moneri videntur territantium homi-\nnum: quemadmodū in his contueri licet quos energume\nnos appellamus. Demones aut̄ qui magis remoti com-\nmorantur a terra: subtiliores sunt nature. rarius cō-\nueniut hominibus. Homines vero malicia pleni quan-\nto magis in voluntatis peruersitate profecerint: tanto fi-\nunt similiores demonibꝰ: aquibus in familiaritatem\nadmissi iam deinceps efficiuntur audaces: accipiuntqƺ\nsuper demones quorū familiaritate vtuntur imperium\n\nnon violente potestatis sed ficte simulationis. Demo-\nnes enī vt eos homines quos semel in deditionē acce-\nperunt. volūtarios in eorū prauitate contineāt: simula-\nta se dominatione motos libenter se illis subijciūt : & q̄\nsponte faciunt. quasi cōpellātur ad obedientiā fingunt\nNemo quippe verū suꝑ demones imperiū consequit̉:\nnisi quē fides in dn̄m nr̄m lesum xp̄m ꝑ sctītatis meritū\nfecerit deo acceptabilē et amicū. Sic enim de vere credē\ntibus idn̄m lesum scriptura dicit. Et eis dedit potestatē\nsuper oīa demonia. Imperant ergo demonibꝰ homines\nmali. quos illis maliuolentia similes. similitudo famili¬\nares. & familiaritas ꝓprios fecit atqꝫ subiectos Quem¬\nadmodum si magno principi (quod fieri sepe cōtingit)\nseruorū quispiā humilinatus loco diuturna familiarita\nte cōiunctus imperare dicatur. a quo totū quod postu-\nlauerit sine cōtradictione assequitur: vt magis ip̄e dn̄m\nregere qͣ ab eo regi videatur. Iuxta hāc similitudinē ho¬\nmines mali et reprobiquia demonibꝰ in eoꝝ admittū\ntur familiaritatē : & fiunt ꝓtractiore cōfidentia multum\naudaces: accipiuntqꝫ similitudine me\nruerunt. Vnde quicquid adeemonibꝰ sibi ex compacto\nimplicito vel explicito cōcurrentibus expostulauerint\naccipiunt: nisi quoties ordinatiōe diuīa ꝓhibiti. presta\nre nequeunt quod petit̉. Nec tamen passim reprobis et malis ita cōcurrūt omnibus: sed illis dumtaxat cū qui¬\nbus interueniente cōpacto aliqͦ federa inierunt: vt sunt\nmalefice mulieres/ que homagiū prestitere diabolo: &\ninuocatores illi demonū quos vsitato vocabulo necro-\nmanticos vulgus nūcupat.\n¶ Duo sunt genera homi¬\nnum qui demonibꝰ imperare licite possunt.\n¶ Primū\nquidē illorū est hominū qui merito sctītatis deo dilecti\npotestatē ab ipso conculcandi caput antiqui serpentis","segment":24,"source":{"mapping_precision":"exact","pages":[{"label":"53","number":53},{"label":"54","number":54}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-25","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0025","latin":"acceper̄t: qͣlis in eccl̓ia primitiua fuerūt apostoli eorũqꝫ\nsequaces at discipuli; de quibus in sctō euangelio do\nminus loquitur. In noīe meo demonia ejcient : & quia\nserpentes tollent ¶ Secundū vero genus eoꝝ est ho-\nminū quibus ratiõe ordinis in ecclesia dei cōceditur vt\ndemones de hominū corꝑibus accepti potestate mini-\nsterij depellant. Et hoc ministerium exorcistis in eccl̓ia\ndei cōmittitur quando videlicet apostolice ordinarum.\n¶ Rursus sunt duo genera hominū qui demonibꝰ im-\npare cupiunt: quod ꝙ illicite presumāt iniquissimis cō-\ndictionibꝰ ostendunt. ¶ Primum genus perniciosissi-\nmū est maleficarū que pacta ineunt cũ demonibus: &\npfessione solēni premissa in ius pprietatis petuumqꝫ\nobsequiū demonum alicui semetipsas tradūt. Quanta\nmala hoc gniciosissimū genus hominū faciat in impe-\nrio tuo nemo est sapiētissime Cesar qui possit exprime\nre. Nā deum in primis fidem christi et sacrū baptisma\nnegantes. semente et corpore demonibus offerūt: ho-\nmines et iumenta suis maleficijs infirmant ledūt et oc-\ncidunt. Nō est morbus quem (pmittente deo) nō pos-\nsint inducere; quia cum sedemonibus in obseruatione\ncōtractati federis famulatrices exhibent illorū cōpara-\ntione quicquid voluerint audēt Vnde nō sunt vspiam\ntolerande, sed potius in loco om̄i funditus exterminan\nde: omniū creatore deo sic p̄cipiente. Maleficos non pa\ntieris viuere. Maleficarū alie carminibus demones ad-\nuocant: alie p̄cationibus et sacrificijs eos alliciunt reliqͣ\nnefandis rebus et cerimonijs eos prouocantes in adiu\ntoriū impietatis sue trahunt. Mirandū igit̉ nō est qꝫ ma-\nlefice demonibꝰ impare videtur: quibus impieta te per-\nuerse voluntatis fectē sunt similes: & mutua concordes ¶ Secundū genus\nprauoꝝ hominū demonibꝰ impare volentiū illorū est\n\nquos vulgo necromanticos appellamus: qui artes ꝓfi-\ntentur execrationibꝰ plenas: qbus pollicent̉ se demōes\nin circulū posse cōuocare: vel ī chrystallū siue vas aliud\ninclusos palā visibiles ostēdere. Hi pͥnciosissimi hoīes\npleni mendacio et supͣsitionibus tanta cōmittūt mala.\nquāta bonꝰ nemo posset excogitare Nā vt in obsequm\nsibi demōes alliciāt sacrificijs turpissimis plerūqꝫ vtunt̉\n& expressum eū eis ineunt pactū Multos variosqꝫ libellos\ncircūferūt spurcicijs impietate. ac mēdacio plenos\nveterūqꝫ philosophorū et sapientum nominibꝰ fallacit̄\ninscriptos: qͦrum exhibitione incautos et curiosos plures\ndecipiunt: & in foueā demonū secū trahūt. Promit-\ntūt magna et penitus incredibilia: qͦrū auditiōe hoīes in\nadmirationē mendaciť suspendūt. Annulis, pētaculis,\nimaginibus/ exorcismis. & coniurationibus. dicunt sed\ndemones posse coartare malignos. vt in circulo vel in\nchrystallo seu alio receptaculo visibiles appareāt. & ad\noīa interrogata distincte respondeant Hoc om̄es quidē\npromittūt. sed paucissimi nostris temporibꝰ inueniunt̉\nquibus maligni spiritus etiam malis per hunc modum\nobediant: deo id iustissima ratione non permittente: ne\ncuriositas hominū ad nouitates prona/ cōtempta religione\nchristi suffragia in necessitate postularet a demonibus.\nOmnes autem quibꝰ maligni spūs aduocati cōiurationibꝰ\nnecromanticorū obediūt: in eoqƺ cōsortiū ꝑ pactū\nexplicitū vł implicitū sine dubio trāsierunt. Reliqͦ-\nrū vero maior est numerus. qbus obedire maligni spūsdespiciūt:\nquāuis in ꝓfanis se necromaticoꝝ artibus oītꝑen\nvereantur occupare. Et quia nostris maxime\ntemporibꝰ abundare cepit iniquitas et refriguit charitas\nmultoqƺ. isti maledicti ac mēdacissimi hoīes nimiuꝫ\ninualuerūt. et quāuis cōtēnant̉ a demonibꝰ. nihilominꝰ\nin suis pͥnciofis dogmatibꝰ ꝑfeuerātes ml̄os decipiūt.\nF ij","segment":25,"source":{"mapping_precision":"exact","pages":[{"label":"55","number":55},{"label":"56","number":56}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-26","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0026","latin":"Crede mihi Cesar quoniā hoc mēdacissimū genus ho¬minū sacro imperio tuo valde est perniciosum: & ideo non minus q̄ maleficarū scaturigo penitus exterminā dum.Pollicētur magna:& mentiunt omīa.Enimuero cuncta que in libris eorū ꝓmittuntur,vana sunt et men tita;& nihil prestant credentibus aliud.q̄ dolos / frau des; & subtilissimas deceptiones.Qꝫ si qñ videntur ex¬hibere ꝓmissa nō aliter q̄ demonū id fieri cooperatiōe manifestū fit om̄ibus:aquorū cōsortio nō minus est fu giendū q̄ a seuiffimis inferni cruciatib⁹.Occurrūt enī plerūq̄ his necromanticis operationib⁹ demones.& vt inuocatores suos in cepta perfidia pertinaces cōtineāt eis si possunt rogata prestant.Aliquando vero cōiura tionibus inuocatī cōparere despiciunt:et nihilominus īnuocantium sementes abduxerūt. ¶ Est et aliud ge nus hominū nō minus fatuū q̄ supersticiosum, illorū videlicet qui nullū volunt cum demonibus habere cō mertiū:& nihilominis rebus vtuntur in operationib⁹ vanis demonibus appropriatis:& ob id penitus illici tis.Pictant enī characteribus magnā et occultā inesse virtutem:& ideo varios contra fidē christi cōmittūt er rores Verū quia non est huius temporis eorū recensere vesaniam:propositū nostrū profequamur.Quare autē boni et iusti homines super demones nō consequātur imperiū breuiter est dicendū Quemadmodū similitu do voluntatū homines malos et impios pares facit esse demonibus:ita bonos et iustos dissimilitudo volunta tum eis reddit omnino cōtrarios.Inter contrarios vero atqꝫ dissimiles nulla potest esse familiaritas;sꝫ repugnā tia potius cōtinua versatur et odium.Vbi aūt nulla re peritur similitudine volūtatum contracta familiaritas: neqꝫ cōfidentia potest esse vnius ad aliū:neqꝫ mutuus in operatione mirabiliū concursus Nectu Cesar glori¬\n\nose homo cum sis hominū moderator magnus et prin\nceps quēp iam tibi familiarē admittis moribus tibio m-\nnino contrariū atqꝫ dissimilē: & tue voluntati iugiter re\nluctantē. Viri autē boni et recti quia prauiissime volun\ntati demonū semper obnituntur: nequaqꝫ in eorū pos-\nsunt transire cōfortiū; quibus nec volunt nec cōfentiūt\nesse familiares/ sed eorū totis viribꝰ refugiūt et detesta-\ntur occursum et ideo fictū illud de quo dictū est in eos\nnon assequūtur imperiū. Nusqꝫ enim tuta familiaritas\nquā voluntatū similitudo nulla p̄cessit: nec potest inter\ncontrarios esse concordia Nec tamē oībus malis et reprobis passim\ndemones obediunt, sed illis dūtaxat quibus cōfederan\ntur pactis et obsequijs. & quos aliter nequeunt habere\nfideles inuocati libenter occurrunt; licet se cōpelli mē-\ntiantur. Mirandū itaqꝫ non est optime Cesar ꝙ maligni\nspūs prauis atqꝫ peruersis nōnunqꝫ videntur obtēpo-\nrare hominibus: quos sicut diximus et malevolētia si-\nmiles et pernicies in genꝰ humanū fecit esse concordes\nSed procul fit ab om̄i christiano praua similitudine vo\nluntatis velle imperare demonibꝰ; quoniā si quis in hac\nvita malignorū spirituū habere cōfortiū ceperit: in futu\nro cū eis sine fine ardebit. Sed quare boni et iusti homi-\nnes imꝑare sanctis dei angelis nequeunt in quorū simi\nlitudinem bone voluntatis transierunt? Puto expredi-\nctis facile questionis huius daretur solutio: si differen-\ntia intellectuū ad memoriam reuocetur. Quamuis enī\nplures in eccl̓ia dei sinr homines cōstituti, quorū iusti-\ncia multis ꝓficit ad salutem; paucissimi tamē vsqꝫ adeo\nnostris temporibus proficiunt: vt ꝓpter sanctitatis me\nritum vel metuendi sint demonibus. vel in cōfortiū fa-\nmiliaritatis recipiantur ab angelis. Hinc fit ꝙ homines\nnostre tempestatis neqꝫ malignis spiritibus merito san-","segment":26,"source":{"mapping_precision":"exact","pages":[{"label":"57","number":57},{"label":"58","number":58}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-27","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0027","latin":"ctitatis imperāt: nec sctīs angelis familiares esse merē¬tur. si qui vero in illū sanctitatis gradum ꝓfecerint quo miracula facientes in eccl̄ia quēadmodū sctī quōdā ꝓfecerunt: iam potenter imꝑare demonibꝰ possunt: et familiare beatoꝝ spirituū habere cōsortiū. Certū est enĩ q̃ sctī deo dilecti hoīes inpꝛimitiua xp̄ianorū eccl̄ia maioraquondā bonoꝝ cooperatione spirituū bn̄ficia prestitere mortalibus:qͣꝫ prauoꝝ hominū impietas maleficia demonū ministerio vnqͣꝫ inferre potuisset. Multa enim potest miranda precatibus:qnifquis dei cultor verus fimilis euafert angelis fctīs.\nDE POTESTATE\nMaleficarum. Questio Sexta.\nExtainuictissime maiestatis tue questio fuit. Vnde potestas hec tāta maleficis.qua patra¬re tam multa varia mirāda possunt etiam in vna hora:qͣlia vel quāta nullus bonorū facere posset in oī vita sua. ¶ Ad hanc questionē si breuiter voluerimus rn̄dere:neccessario dicemus q̃ oīs potestas a dño deo est: sine quo nihil potestomnis creatura.Dicit enĩ in sctō euāgelio christus.Sine menihil potestis facere Vnde manifestū est q̃ om̄is potestas facien di aliquid hominibꝰ adño deo nō aliunde cōceditur siue bonū hoīes siue malū operentur.Hinc sanctiffimꝰ preful Augustinꝰ dicit.Volūtas dei est prima summa caufa om̄iū corporaliū specieꝝ ac motionū:nihilqꝫ fit ī ista totiꝰ creature amplifima immēfa republicavisibilit̓:qd nō de īteriori īuisibili atqꝫ ītelligibili aula fum̄i imꝑatoris aut iubeat̉/aut ꝑmittatur / secudū ineffabilē iufticiā premiorū atqꝫ penabꝫ Vnde non estdubitandū Cesar q̃ potestas illa maleficarū/in qͣ mirandos (coopatione demonū) horrēdosqꝫ ꝓducunteffectꝰ adño deo\n\ncōcedatur/cuiꝰ voluntati nemo potest resistere: & sine\ncuiꝰ influxu nec manū hō potest mouere Cōcludūt enī\nsctī doctores ꝙ neqꝫ demones neqꝫ malefice quicquā\nfacere possūt siue hoīeꝫ ledere siue iumētū/ nisi op̄s deꝰ\nvelit:cōsentiat potestatēqꝫ cōcedat; vt faciāt qͦd iā ꝑuer-\nsa volūtate decreuerūt. Nisi deus cōsentiat velit:nihil\npotest oīs creatura; alioquin si fieri aliꝗd eo nō volente et amp; cōsentiēte posset: seq̄ret̉ necessario deū esse infirmū:\nqui ꝓhibere nō posset quod fieri inuictꝰ ꝑmittere coge\nretur.Sedqm̄oīs hō in qͣntū creatura ē a deo dependet;\nnihil potest agere sine illiꝰ voluntate a qͦ &amp; velle habet et\nposse.Quicqꝺ igit̉ malefice faciūt deo fit ꝑmittēte. sine\ncuiꝰ volūtate nihil possunt: ꝗa vt possint qͦd volunt nisi\ndeꝰ cōcesserit.neqꝫ a se neqꝫ a demonibꝰ cōseq̄rent̉. Oīs\nitaqꝫ potestas adño deo ē in qͦ sunt oīa mouēt̉ sicut\nin prima rerū oīm causa: qm̄ a qͦ libertatē arbitrij accep-\nmus: ab ip̄o etiā posse qͦd volumꝰ habemꝰ. Sed cū male\nficarū sit multū cōfusus intellectus non arte hūana ꝑpe\ntrāt mala q̄ faciūt/ sed coopatiōe demonū: qͦs natura\nsubtiles ita experientia lōga fecitad ꝓducendū mirā\nda veloces.Nō enī causant̉ effectus maleficaꝝ\nab huismoī medijs ꝗbꝰ vtunt̉ ad maleficādū;vt sunt ca-\npita mortuoꝝ.bufones/serpētes/ characteres/ imagīes\n his similia. sꝫ ab instituente hec signa diabolo: ꝗ cū sit\nsupbissimꝰ: deocupit in oībꝰ videri cōꝑandꝰ.Eniuero\nquēadmodū op̄s deꝰ q̄dā in ecclesia sua sacramēta insti\ntuit q̄ digne ministrātibꝰ ip̄o assistēte salutarē designant et amp; ꝓducūt effectū ip̄o ꝗ instituit oꝑāte salutē: ita dia-\nbolꝰ ꝗ nihil plus appetitqͣꝫ estimari do eqͣlis.q̄dā signa\ntanqͣꝫ scrm̄ta instituit: ꝗbus inuocatꝰ abhis ꝗbus cōfe-\nderatus pactis oꝑator malignꝰ assistit:&amp; qͦties deꝰ ꝑmi-\nferit qͦdrogať malū efficit: si non ꝑmiserit ille nihil oīno\nfacit Oīmfiqꝺē effectuū necromāticor maleficarū","segment":27,"source":{"mapping_precision":"exact","pages":[{"label":"59","number":59},{"label":"60","number":60}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-28","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0028","latin":"operator diabolus est: qui per applicationē mediorum\nque prius ipse instituit in materiā subiecta opus ꝓdu-\ncit optatū: aliquādo realiter/ aliquando solū apparēter.\nMulieres autē malefice que iā volūtate deprauata et cō\nsensu in cōfortium demonū per pacta transierūt; notas\nquasdā et signa symbolica ab ipsis recipiūt: quibus ad-\nuocati mox demones occurrunt. Nihil in his p̄niciosis\noꝑationibꝰ demonū fortius stulta credulitate malefica-\nrum que pactis augetur et votis: quoniam quanto vel\ndemonibus vel eoꝝ signis firmiore adhibuerint fidem\ntanto velociorem assequntur ipphis cooperantibus ope\nrationē Volūtatis enim maleficarum nimis truculen-\nta deprauatio eas quodamodo cōuertit in furorē: quo\nmentem p̄occupante mox demones se furentibus ap-\nplicant: & effectū petitiōis pactis inuitati et signis deo\npermitente infanientibus prestant. Simile namqꝫ Pla-\nto recitauit in libro de furore poetico dicēs. Quēadmo-\ndum bachantes femine mente nō sana mel et lac ex flu-\nminibus hauriunt; mente autem sana haurire nequeūt.\nId autem efficit eoꝝ animus in consortiū demonis ma-\nli extra seraptus. Exploratū habemus maleficas in flu-\nminibus concitatis hausissebutyrū temporibus: quod\naliter fieri qͣꝫ demonis ministerio nullatenus potest Si-\nmili modo in odium traducte alicuius vel hominis vel\niumenti suspirantes interitū grauissimo agitantur furo\nre nihil aliud qͣꝫ vindictam in animo cogitātes Res ca\npiunt ad maleficium sibi notas et familiares inuocant\ndemones ostendunt signa ab illis instituta simul et cha\nracteres: & quod propria virtute perficere nequeūt:\nillorum ministerio consequuntur Alius vero qui non\nest demonibus pacto et dedicione subiectus etiam si\nres conuenientes ad maleficium nouerit simul et mo-\ndum operādi quamuis exhibeat signa raro tamen effe-\n\nctum consequitur ꝓpterea q̄ inter familiares demonū nō habetur. Vsqꝫ adeo quippe diabolus elatus suꝑbia ecclesiam christi emulatur. vt quēadmodū non ordina¬ tus christi corpus non potest cōficere quantūuis ver¬ ba consecratiōis proferat: sic etiam demon quantūuis iuuocāti &; signa siue caracteres ostendēti quem pacto sibi non nouit subiectum aut nunꝗͣ3 aut raro cōcurrat. Nam si omnibꝰ se inuocātibus sine pactis passim inter positis occurreret:nō tot maleficas sibi ꝓprietatis iure diti demones ad circulū ad speculū siue ad quelibet alia receptacula horrendis cōiurationibus cōuo care labo¬ tantes nullū consequuntur effectū:quoniā aut dei ob¬ stat imperiū:aut diabolus cōtemnit curiosum hominē sibi homagio non dicatum. Tria enim requirūtur ad maleficiū:sine quibus nullū constat esse perpetratum. Animo furens ac deprauata volūtate malefica:coope ratio quoqꝫ familiaris diabolica:&; ante omnia ꝑmissio diuina.Q2 si vnū istorum nō concurrerit:maleficium perpetrari non poterit.Nam si deus non ꝑmitteret:nec diabolus q̄cquā nec malefica posset Et si diabolus pra¬ ue mulieris voluntati non occurreret:nullū illa malefi cium perpetraret.Rursum si malefica defuerit:diabolꝰ maleficium nullatenus cōsummabit.Vtitur enim vo luntate furentis malefice tanꝗͣ3 artifex instru¬ mento ad operandū:sine quo non posset inferre malefi cium.Et sicuti demones in potestate acumineqꝫ subtili tatis ab inuicē differunt:ita maleficaꝝ potestas non est in omnibus vna:sed in singulis pro vt demonibꝰ con¬ currunt natura subtilioribus vel grossioribus diuersa. Multa enim sunt genera demonū:&; certis inter se gra¬ dibus distant:ratione locorum in que cadentes a prin¬ cipio sunt detrusi.Primū quidē genus demonū appel¬ G j","segment":28,"source":{"mapping_precision":"exact","pages":[{"label":"61","number":61},{"label":"62","number":62}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-29","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0029","latin":"latur igneū: quod circa superiorē ꝑuagatur aerem/ nec vnquā ante iudcij diē ad inferiora demergit̉: sed cōtinue sub regionibus ꝑmanentes lunaribus:nullū habent cũ hominibꝰ in terra cōmertiū.Qꝫ ꝟo sub luna ꝑmaneant sctūs testatur Augustinus in oꝑe de agone christiano sic dicens.Demones nō habitāt in celo vbi sol et stelle sunt:sed om̄es sub regione lunari versantur.Hinc motꝰ vt reor apuleus demonia dixit aīalia esse ignita ꝓpterea quod Aristoteles confirmauit in fornacibus ardenti bus quedam animalia parua sepius visa volitasse pen nulis apta:que totum euum suum diuersantur inigne: quoniam cum igne oriuntur et cum eo extinguntur: & ad suum vnde venerant locum euanescentes redeūt. Nulla sunt eis cum maleficijs consortia:quoniam cum demorentur in igne propter subtilitatē suam non pos sunt corpus induere grossum siue aereum. ¶ Secun dum genus Aereum dicitur quod in aere oberrans nobis propinquo commoratur.Hi quidem possunt ad infe riora descendere:& assumptis decrassiore aere corpo ribus quandoqꝫ visibiles hominibus apparere.Aera permittente deo sepius turbant; tonitrua et tempesta tes cōcitant: & omnes simul in ꝑniciē humani generis cōspirāt.More hominū affectiōibꝰ mouent̉ passionū; superbia maxime et inuidia:tāguntqꝫ ꝑturbationibus cōtinuis:& nec solido vestiunt corpore:nec vno cōsi stunt loco.Neqꝫ vnā om̄es formā habent sed plurimas easqꝫ sepius mutāt.secūdū varietatē affectionū qbus vl occurrūt maleficarū carminibꝰ euocati vel impulsi ꝑ turbatione ad nocendū.Habent enī omnino violentū et furiosum morē turbationibꝰ plenū:vnde vehemēter malefacti et ꝑturbati repentinas plurimū machinantur infidias:dum suas agūt incursiones partim latere vo lunt.partim inferunt violentiā.Malefice horū demonū\n\ncooperatione suffulte tanto funt ad maleficãdum potẽ tiores:quanto fuperiorẽ ex eorum ordine concurren tem fuerint affecute.In vita sctĩ Anthonij diuus Atha nasius aerem plenũ dixit effe demonibus:qnod et mer curius antea dixerat ter maximus:nullã videlicet mũdi partem demonũ presentia destitutam.Sanctus quoqꝫ preful Ambrofius dicit Plenus est mũdus sanctarum virtutum:quia plenus est nequiciarũ Vnde platonici demones in aere volãtes in modũ denfissime niuis igni te cupiẽtibꝰ tradidere visibiles:fili aliquãdiu versus celũ sole splendente irreuerberatis oculis cõtinuauerint ob tutus.Sed nefcio an in aere caufetur obiectũ ex cõfiten tia reali.vel certe oculorũ motus interclusus reprefen tet imagines falsas:non fine detrimẽto fenfus tamen le ui/ꝓmissorum cepi experimentũ:Tercium vero ge nus demonũ terrestriũ dicimus:quos prolapfos ecelo in terrã pro fuis demeritis minime dubitamus.De his sanctiflimus presul et martyr christi theophorus quõ dam Ignacius in epiftola quadã ita scripft ad efheios nihil melius eft q̃ pacem habere:in qua omne telũ eua cuatur aereorum fimul et terrestrium spirituum.Exhis autem demõibus alij versantur infuis atqꝫ nemoribꝰ qui venatoribus ponũt infidias:alij vero patulis degũt in campis.qui nocteoberrare faciunt itinerantes:nulli commorantur in locis abditis atqꝫ cauernis: reli qui ceteris minus furiofi et perturbati demorari cũ ho minibus in obfcuro delectantur.Non vno ducuntur affectu fed vario:quoniam alij funt alijs minus depra uati:quanq̃ omnes fint malis turbationibus pleni.Ex his quidam folis gaudent illufionibus territare homines:alij predictiõibus futurorum in admirationem fui trahere cupiũt audiẽtes.Nõnulli vero ad hoc fuomo co natu laborãt.vt hoi es irrationabili furore turbatos aut G ij","segment":29,"source":{"mapping_precision":"exact","pages":[{"label":"63","number":63},{"label":"64","number":64}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-30","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0030","latin":"melancolia furentes terreant ledant vel occidant: quod experientia sepius factū agnouimus. Hinc sanctus Ioannes chrysostomꝰ in tertio libro de ꝓuidētia ad stagyrium monachū dicit. Omni actione diabolica potētior est ad nocendū meroris magnitudo: quia demō quoscunqꝫ superat per merorē superat. Eum si auferas: nihil ademone quisquā ledi poterit. Hoc aūt demonū genus raro est maleficis familiare; ꝓper incōstantiam affectionū. & leuitatem qua territare multos gaudent potius q̄ vnius muliericule subesse imperio. Cōmorantur tamē interdum vt pollicent̉ vesanis in vitro vel in chrystallo siue in speculo et carminibꝰ cōcitati responsa dant mu lieribus. & si quis venturus eis male dixisset in via prenunciant. Ethoc maleficarū genus multū aliquotiens differt a reliquis: quoniā quod ille maleficio reddūt infirmū: iste curare pollicent: Verum qa maleficium vt plurimum repellunt maleficio: earum accessus interdicitur ab ecclesia omni christiano. ¶ Quartū genus de monū nūcupatur aquaticū: quoniā se humoribus im mergens circa lacus et fluuios habitat, ira plenū: turba tum inquietum, et fraudulentū. quod in mari tempesta tes concitat: nauigiaqꝫ demergens in profundū: multis vitam aufert in aquis: Et isti demones quoties assummūt corpus visibile in sexu frequētius apparent femineo; et in masculino rarius vidētur ꝓpterea q̄ in locis versan ĩ humidis et molliorem vite ductū seqūtur nec vile sche ma facile ceterorū consuetudine possuuť assumere. Vnnaíadas nereidascꝫ aquarum nimphas non masculino sexu sed feminino dudū nominauit antiquitas. Anr̄is aūt aquatice mulieres idest wasser frawen cōmuni vocabulo dicuntur. Qui vero habitant in locis fictioribꝰ subaridis/quoties hominibus corporaliter apparēt vi sibiles in viros se transformāt. Diuersarū quoqꝫ species\n\nassumunt bestiarū: pro vt varijs tanguntur affectionibꝰ\nSancti aut angeli quoniam affectione nunq̄ʒ variantur\nvniformiter semper apparent in forma virili. Nusq̄ʒ enī\nlegimus scriptū ꝙ bonus spiritus in'forma fit visus mu\nliebri aut bestie cuiuscunque .sed semp in specie virili. At\nvero sepius vifi funt demōes circa flumina fontes in\nspecie mulierū: aliquando corifantes/ aliquando capil-\nlos more feminaz explicātes:nouē qʒ vero cum homi\nnibus loquentes et varias ludificationes exercentes.Et\nhoc genus demonū nō cōfueuit cũ maleficis habere cō\nmertiū: Quintum genus subterraneū dicitur: quod in\nspeluncis cauernis/montiūqʒ remotis cōcauitatibus\ndemorat'. Et isti demones affectione fuit peffimi: eosqʒ\ninuadunt maxime qui puteos metalla fodunt, qui\nthefauros in terra latentes querunt:in perniciē humani\ngeneris paratissimi.Hiatus efficiunt terre/ ventosqʒ fla-\nmiuomos fnfcitant: fundamenta edificiorū cōcutiūt\nNoctibus aliqn̄ de montibus turmatim egreffi miran-\ndas stupendasque in cāpis ducunt choreas : quasi vniꝰ\nducis metuētes imperium. subito euanescūt ad signū:\nad sua diuerticula reuertuntur.Interdū nolarū inter\neos auditur fonit'; se nonunqʒ spiritus esse hominū\nvita defunctorū mentiūtur Nihil magis querrūt qʒ me-\ntum hominū admirationē.Vnde habemus cōpertū\nꝙ simpliciores hominū quosdam nonunqʒ in sua lati-\nbula montium duxerunt stupendamiratibus ostende-\ntes spectacula:quasi beatorū ibi fint manfiones ami-\ncos seviuorum menciuntur.Ex his quoque demonibus\nquidā incubones funt thefauratorū, quos auaricia mor-\ntaliū abscondit in terrā: nerurfus in vfus perueniant\nhominū:eos subducūt furant' cuftodiūt: quādoque\nde loco in locū transponunt.Ethoc genus demonum\ncum maleficis mulieribus nullū consueuit habere cō-","segment":30,"source":{"mapping_precision":"exact","pages":[{"label":"65","number":65},{"label":"66","number":66}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-31","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0031","latin":"mertium. ¶ Sextū vero demonū genus appellatur Iu-\ncifugū, ꝓpterea q̄ lucē maxime horrent et detestantur:\nquia nec diebus vnqͣꝫ apparent; nec alio mō corpus qͣꝫ\nde nocte possunt assumere. Hoc est negocium quod in\ntenebris perambulat: genꝰ demonū īperscrutabile ac\npenitus tenebrosum: passionibusqꝫ frigidis agitatum.\nmaliciosum: inetum et ꝑturbatum, quod occurrētes\nhomines nocturnis violenter cōprimit horis. sepiusqꝫ\n(deo ꝑmittente) aut flatu quosdā interficit/aut cōtactu\nMaleficis non cōuenit hoc genus demonū: neqꝫ carmi\nnibus artari potest: quia et lucē fugit et voces hominū\nsimulqꝫ omnē tumultum. Aereum maxime ad malefi¬\ncia feminarū cōsueuit occurrere; qm̄ ceteris est om̄ibus\nmagis subtile: & audacissime temeritatis Terrestriū qͦqꝫ\nnonnulli maleficis vt est dictū subseruiunt: qui tamen\ninferiori gradu habiti maiora illa maleficia inducere mi\nnime possunt. Constat igitur manifeste q̄ tota potestas\nmaleficarū in qua tā miranda faciunt demonibus a dn̄o\ndeo limitata concedit, & qñ ille nō ꝑmittit nihil oꝑant.\nDE PERMISSIOE\nDiuina.Questio septima.\nS Eeptima questio serenissime maiestatis tue:\nista fuit. Quare op̄s deꝰ cū fit iustꝰ et vindex\nmalorū.tāta maleficia in ꝑnicē humani gene¬\nris fieri ꝑmittit: qͥbꝰ nō solū pctōres: sed etiā\ninnocētes multi peunt grauit̓ cruciati. ¶ Ad hāc q̄stio-\nonē talit̉ me dudū corā maiestate tua cōstitutū memini\nrñdisse. Op̄s deꝰ iustꝰ rectꝰ/ pius misericors. qcđ\nꝑmittit iuste ꝑmittit.qm̄ iustꝰ ē nō ē apud illū iniqͣtas\nsedoīa in vero iudicio q̄ fiunt aut ꝑmittit Cum\nergo q̄ritur quare deꝰ mala fieri ꝑmittat.respondemus,\nS\n\nIdeo ꝑmittit: quia iustus est Non videat maiestati tue O Cesar quā dedimus absurda rn̄sio; qm̄ diuine bonitati nō prejudicat vllatenꝰ ꝙ mala fieri iustissima ratiōe per mittit.potius aut̃ p̨̄iudicaret si mala in pn̄ti mundo fieri nō permitteret.Eniuero si nō ꝑmitteret fieri mala; iã hõ peccare nō posset.esset certe impeccabil'qđ eius nature non cōuenit:cuiab initio liberũ arbitriū conditor oīm dedit.Hõ etenĩ creatura cũ fit et amp; nō creator:e necessario tã ad bonũ cōuertibilis quāad malũ:cuius esse depēdet a sumo creaturaꝝ opifice oīm:quẽadmodũa causa sui esse om̄e causatũ.Creare ẋo soli deo relictũ ē q̇ ēin corruptibiles et amp; sempiternꝰ:corruptibile aut̃ oēnecessario deficit;cōseruat̃ aut̃ bonitate creatoris quādiu cause influentiam nec amittit.Vnde fieri nec potuit nec decuit ꝙ homo ex conditione sue nature crearetur impeccabis:quo solus gaudet naturaliter opifex omnium deus:qui est incommutabilis et amp; sempiternes Quoties vero cōfertur homini vt peccare nō posse videat̃:nec libertas arbitrij tollitur:nec possibilitas simpliciter aussert̃:sed volūtas in bono cōfirmat̃.Et qͦtienscũqꝫ hoc donũ cōfertur creature.munꝰ ē gr̄e nō nature.Dicit enĩ scriptura.Deꝰ ab initio creauit hoīem et amp; reliꝗt eũ in manucōsilij sui.Nã ꝓprie loq̨̄ndo esse nõ potest vt hõ mortalꝰ in originali displicētia cōceptꝰ et amp; liberũ habeat arbitriũ et nõ possit cōmittere pctũm Dicit enĩ sanctissimꝰ p̄sul Augu.Prima libertas volūtatis erat posse peccare:no uissima erit in gloria multomagis non posse peccare.Itaqꝫ si homo peccare non posset:proprie volūtatis sue dominum nō haberet.Vnde quamuis omnipotẽs deꝰ peccatum non velit:peccare tamē homines et amp; malum facere iuste permittit:quatenus libertate arbitrij permanente et amp; virtus boni operis meritum:&amp; prauitas volūtaria recipiat quod fecerit malum.Nemo enim aut","segment":31,"source":{"mapping_precision":"exact","pages":[{"label":"67","number":67},{"label":"68","number":68}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-32","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0032","latin":"bene facit aut peccat inuitus. Iuste igitur om̃ipotẽs deꝰ\npeccare et malũ facere homines permittit: quibꝰ aprin-\ncipio libertatẽ arbitrij concessit. Sunt aūt multe ratiões\na sanctis doctoribus dudũ assignate quare omp̃s male-\nficia tãta fieri per demonũ cooperationẽ permittat: qͣrũ\nordine necessario breuiter faciemꝰ mentionẽ.\n¶ Prima\nest vt diuine manifestatur ex cellentia potestatis qui solꝰ\nest in cõmutabilis: & supra omnẽ lõge positionẽ. Om-\nnis aūt creatura mutabilis ad in cõmutabilem creatorẽ\nnullã habet cõparationẽ. Vñ in numeris legit Non est\ndeus quasi homo vt mentiatur: nec vt filius hominis vt\nmutetur. In esaia quoque dicitur Deus fidelis absque inique\ntate iustus et rectus. In libro etiã thobie scribitur. Iustus\nes domine: & oĩa iudicia tua vera sunt: & om̃es vie tue\nmisericordia veritas et iudiciũ. Et in libro sancti Iob le-\ngimus. Absita deo impietas: & ab omnipotente iniqui\ntas. Opus enim hominis reddet ei: & iuxta vias singu-\nlorum restituet eis. Omnıs igitur homo qui suam igno\nrantiam et infirmitatem recte intelligit qͣꝫ sit nihil com-\nparatus ad creatorem suũ patenter agnoscit. Iuste nanque\ndeus permittit peccare hominẽ: quo et libertas conti-\nnuetur arbitrij: & excellentia hominibꝰ innotescat ma-\ngni dei.\n¶ Secũda ratio est vt inper scrutabilis dei sapiẽ-\ntia innotescat mortalibꝰ: q̃ nouit ex nostris malis elice-\nre bonũ: cum vnius peccatum alterius facit esse meritũ\nad ꝟtutis incremẽtũ Nã si malũ fieri nõ permitteret: qs\nnostrum intelligeret bonũ? Facit enim deus bonũ et or\ndinat: mala vero non facit. sed ab impijs factane in or-\ndinate veniant ipse disponit. Neque malicia hominũ dei\nvoluntatem impedit: neque potest homo quicquã quod\ndeus non ꝑmittit.\n¶ Tertia vero causa est q̃ omp̃s fieri\nmaleficia ꝑmittit vt manifestet suã clemẽtissimã bonita\ntem in eos qui peccauerunt et egerũt penitentiã: quam\n\nnullatenus posset ostendere: si creaturã non permitte-\nret peccare Nam si nullus esset peccator; nec deus pof-\nset esse miserator. Sed qm̃ in multis offendimus om̃es.\nvbiqꝫ deus inuenit quod remittat: vbiqꝫ reus occurrit:\nin quo suam misericordiã pius conditor ostendat. Vñ\nsctũs presul Augusti. Si leuis morbus esset cõtemnere-\ntur medicus non quereret̃: si medicus non querereretur/\nmorbus non finiret̃: ideo vbi abundauit pctim̃ abunda\nuit et gratia: que sola discernit redẽptos a perditis: quos\nin vnũ coaceruat massa ꝑditiõis: ab origine ducta crea-\ntionis. Est ergo misericordia dñi super om̃ia opera eius\n¶ Quarta vero ratio diuĩe ꝑmissionis ē: vt iusticia crea\ntoris in eos declaretur qui peccauerunt et nō egerũt pe\nnitentiã: quoniã si om̃es benefacerẽt et nemo peccaret.\nnihil haberet dei iusticia quod puniret. Vt ergo iusticia\nlocum habeat; diuina permissiõe creatura peccat. Iustꝰ\nenĩ est dñs: qui reddet vnicuiqꝫ secudũ operavolũtatis\nfue. ¶ Quinta ratio est dignitas cõditiõis humane: qđ\nsi deus nō permitteret peccare hoĩem, brutis viderẽtur\ndeterior: que nulla impellente violentia nature motibꝰ\nlibere vtuntur. Nam et si ratione bruta careant liberum\ntamen nature motũ habent quẽ sequunt̃: in quo et amp; com-\nparationehomo videretur inferioris cõditionis. si libe-\nrum non haberet arbitriũ voluntatis. Permisit aũt ho-\nmini deus voluntatẽ liberã: cui nec reges inperant nec\nprincipes. ¶ Sexta ratio est laus meriti cõstatīe huma\nne virtutis: qn̄ iustum virũ propterea laudamꝰ / quia cũ\npotuisset transgredi non est transgressus: sed gr̃a dei ad-\niuuante in bone voluntatis cõstantia permãsit. ¶ Se-\nptima ratio quare omps deus permittat demones tan-\nta maleficia intercursu maleficar et amp; facere: est vt illiqꝫ con\ntempta veritate delectantur mendacio: per inuentorem\nmendacij diabolũ seducti penitus decipiantur. Dignũ H j\n\nest enim vt incantatores atqꝫ malefice qui salutaria chri¬\n\nsti documenta seq despiciunt: a demōibus decepti oēs\n\nad inferos demergant̉ ineternū puniendi. Suffragium a\n\ndemonibus totius humani generis hostibus expetunt:\n\n&amp; saluatorē mundi quē solū adorare debuerāt cōtem¬\n\nnunt. Iustum est enim vt is qui veritatē spontanea volū¬\n\ntate deserens adheret mendacio: in ineteritū a diabolo\n\nprecipitetur. Octaua causa est manifestatio diuine po¬\n\ntestatis cuius potentia et amp; virtus est super omnē creaturā\n\nEnimuero cũ deus ompͣs aliqn̄ magna permittit diabo\n\nlo et amp; parua quedā denegat: qͣꝫ sit infirmus humani gene\n\nris hostis, &amp; diuine maiestati subiectus in om̄ia\n\nque facit. deo permittēte facit. Causa igitur omniū pri¬","segment":32,"source":{"mapping_precision":"exact","pages":[{"label":"69","number":69},{"label":"70","number":70}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-33","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0033","latin":"ma ꝓpter quā ompͣs deus fieri maleficia permittit iusti¬\n\ncia est: qua libertatē quā creature semel a principio con\n\ntulit: ordīe inuiolabili custodit. Verū quia potestas crea\n\nture om̄is a suo creatore dependētis restricta est et amp; limi¬\n\ntata: nec diabolū om̄e vult posse manifestum est:\n\nnec hominē voluntate quantūlibet deprauatū. Volun¬\n\ntas quidē est libera: sed potestas certis et amp; necessarijs gra¬\n\ndibus limitata. Quoniāquidē si demones possent om̄e\n\nquod volunt: nihil tutū in humanis ꝑmaneret: sed labe\n\nfactarēt om̄ia. Ligatā vero potestem demonū historia\n\nsctī lob manifesto demonstrat exēplo: quē nō amplius\n\ntemptare sathan audebat: qͣꝫ ei fuerat dispensatione diu¬\n\nna ꝑmissum Nemo enī in pn̄ti mūdo quātumlibet iu¬\n\nstus aut fortis demonū furori posset resistere: si ꝓ eorū\n\narbitrio libera semper nocēdi possent vti potestate. An̄\n\nvero dn̄icā passionē maiore qͣꝫ postea libertate vtebant̉\n\npotestatis: sed christo mortē pro nobis in ara crucis gu¬\n\nstante, valde iam deinceps eorū est imminicta potestas.\n\nsaluatore in euangelio dicente. Nunc princeps mundi\n\neicetur foras Eteni christi humilitas et p̄severātia sctō-\nrum audaciā demonū valde restrinxerunt:ita q̃ incen-\ntores malorū recte nuncupari possunt;impulsores ve-\nro minime.Nec inualesceret contra nos diabolus:nifi\nvires ex nostris peccatis acciperet.Hinc nos scriptura\nadmonet dicens.Resistite diabolo fugiet a vobis.Et\niterum.Nolite locū dare diabolo.Concludēdo igitur\nsermonē ad intelligentiā ꝓposite questiōis.quare deus\nfieri tot maleficia ꝑmittat rationes credo sufficiēter ma-\nni festas:Nam si volūtas demonū semꝑ fit iniqua:po\ntestas tamē nūqͣꝫ potest esse iniusta:qm̄ quod male vult\nex proprio habet arbitrio:quod aut male facere potest\nsolu habet adeo.Et hec quantū ad eos pertinet qui ma-\nla faciunt dicta sunt Sed quare omps deus permittit de\nmones ledere homines medio malefacorꝫ qui in nomi-\nne sctē trinitatis baptisati sunt. fideliter credūt in vni-\ngenitu filiu eins dn̄m nr̄m lesum christu? Nam si malos\nperuerfos infideles in corpore in rebus tantū lede-\nre possent.coercerentur vero ab accessu lesione bo-\nnorū atqꝫ fideliū:ꝑmissio is iustū recte videretur esse iu-\ndiciū.Nunc aūt frequētius boni innocētes demonū\nmaleficijs infirmantur: quādo qꝫ etiam vita priuaatur.\nvt silentio iactura rerū quam sepe maleficiati\npatiuntur transeamus.multis venit in scrupulū cur ista\npermittat omps qui nihil ꝑmittit iniuste.Huius p̄-\nposite questionis nō alias qͣꝫ apriscis atqꝫ catholicis ac-\ncepidoctorib⁹ quantū potero breuiter necessarias per\nordinē assignabo rationes.Et prima quidēratio est p̄-\nbatio fidei christianoꝝ experiētia integritatis:vt ma-\nleficijs demonū flagellati discant in passionibus carnis:\nquā fidē dilectionē ad deū habeāt in abscondito mē-\ntis.In prosperis esse longanimem nō est difficile:sed in\naduersis cū humili patiētia a saluatore fideliū prestolari H ij","segment":33,"source":{"mapping_precision":"exact","pages":[{"label":"71","number":71},{"label":"72","number":72}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-34","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0034","latin":"auxilium: non molliū est sed fortiū et vere fideliu chri-\nstianorũ. Didicit in sua tribulatione sctissimus Iob quã\ntam in deu̅ fidei haberet cõstantia; q antea in tranquilli-\ntate custo dierat sine temptationis iaculo pietae. Hinc\nsimul notandu ꝙ illi quos demonu vel hominu malefi\ncia quomodo cũqꝫ fecerut infirmos, qui pro sanitate re\ncuperanda maleficos incantores quoscunqꝫ vel acce\ndunt vl̓ cõfulunt siue ꝑ se siue per alios:cõtra dei . ec-\nclesie precepta faciut; et neqꝫ fidẽ in deu habẽt vera neqꝫ\ndilectione. Sanitatem quippe moriture carnis deo pre\nferunt; salute nõ a christo sed a diabolo eius mini-\nstro querut. Malunt enĩ in noīe diaboli saní sed infelicit̉\nviuere: qͣ hic ꝓ christi amore modicũ pati postea cũ\neo in perpetuu gaudere. Qui vero maleficos non acce-\ndit ꝓpterea qm̃ deus prohibuit. malens viuere cũ obser\nuantia mandatorꝰ dei in egestate egritudine q̄ cõtra\ndeu̅ in diui ijs corporis sanitate: ille deu veraciter dili\ngit; integratẽ christiãe fidei recte custodit. Nõ sunt\ninter christianos tollerando sacratissime Cesar homi-\nnes mente corrupti et reprobi circa fidẽ qui per malefi-\ncia curãt maleficiatos: q furta ministerio demonũ reue-\nlant adulteria: qui lapidũ aut speculorũ inspectione\nprenuntiant futura. Non exaudias illos precor qui di-\nuinaꝝ legum ignari huiufmodi ministros demonũ im\nperio tuo existimãt vtiles propterea ꝙ malefício noue\nrunt maleficia diffoluere: qm̃ ista pñiciosa curatio cor-\nporũ mortem inducitaĩarum, facithoīes adeo crea-\ntore oĩm recedere; impijs apostatis demonib⁹ adhe-\nrere: eum quibus postmortẽ damnabũtur ineternũ.\n¶ Secunda ratio quare omps deus maleficio ledi ꝑmit\ntat innocẽtes: est augmentũ meritorũ: vt videlicet pro-\nbata eoru in tribulatiõe patietia: coronã glorie in celo\ndigniorẽ mereatur. Nam vt facer inquit Augu. Homo\n\nsibi ignotus est quid ferre possit quid non possit aliquā do meruit se nō posse qͦd tamē potest: cū accedit tempta tio quasi interrogator quidā homo inuenitura se ipso: qui prius latens nesciebat seipsum Diuus archiaposto lus Petrus anteqꝫ sup̄uenisset ei temptatio et se latebat et alios ꝙͣ esset incōsideratus et infirmus accessit illa et apparuit infirmitas que latebat Maxima igit᷑ hoīes ꝓbatio tēptatio est sacra testāte scriptura Vasa figuli ꝓbat fornax: & homines iustos temptatio tribulationis Facilis est in ꝓsperitate patientia qn̄ mentē nulla pulsat adnersa Multe aūt tribulationes iustorū sed de omnibꝰ liberabit eos dn̄s noster Iesus christus ¶ Tercia diuine permissionis ratio est humilitatis custodia qͣtenus hō fidelis et iustus deū semper timeat: & nunqͣꝫ de sua for¬ titudine vel iusticía p̄sumat Hinc de reprobis dicit scri ptura In labore hominū non sunt: & cū hominibus nō flagellabuntur Ideo tenuit eos superbia operti sunt ini qtate et impietate sua ꝓdijt quasi exadipeiniꝗtas eorū Miserentis dei est ꝙ hoīes bonos et iustos interdū permittit aduersitatibus concuti quos nouit in prosperis non posse humiliari Multos enī tribulatio fecit humi les quos secunda reddidissent elatos Deniqꝫ maleficio rum timida imaginatio facit bonū hominē timere deuꝫ suum et eius sedulo inuocare auxiliū Nemo aūt superbus et p̄sumēs deviribus suis a maleficijs demo nū se tutū existimet quoniam qͣ inflatū superbia dei ꝓtectio deserit demonū maleficijs procul patet scit ¶ Quarta ratio est vt bonorū malorūqꝫ discretio habea tur Dicit enī de bonis acdeo dilectis hominibus scri ptura in actibus apostolorū qm̄ per multas tribulationes oportet nos intrare in regnū dei Et sanctus christi amator Paulus in quadā epistola dicit Oēs qui volunt H iij","segment":34,"source":{"mapping_precision":"exact","pages":[{"label":"73","number":73},{"label":"74","number":74}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-35","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0035","latin":"in christo pie viuere persecutionē patiētur Sapientissi-\nmus quoqꝫ rex salomon in prouerbijs dicit. Quem di-\nligit dn̄s corripit. & qͣsi pater in filio cōplacet sibi. Res\nchristiano nimis gloriosa. pro dei amore patiente tole\nrare aduersa: siue a malis hominibꝰ inferantur siue ade-\nmonibus. Datur enī potestas diabolo eiusqꝫ ministris\nledendi homines bonos iustos. nō in eoꝝ cōfusionē\nsicut petrōes existimāt: sed in maximam potius cer-\ntam aīe cōsolationē. Enimuero cū bene viuit/ hō iustus\nneminē ledit. neminē offēdit. nulli facit iniuriā. deū suū\ntoto corde diligit. timet venerat̉. om̄i sollicitudīe mā\ndata eius custodiens: nihilominus tribulatura male-\nficis. siue in corpę rebus. siue in vtroqꝫ: vere bea\ntus est homo ille: quoniā cū probatus fuerit accipiet co\nronā vite: quā ꝓmisit deus his qui diligunt eū. Om̄is qͥ\nrecte viuit in vnitate fidei catholice ecclesie christiano-\nrum mala in hoc mūdo recipiens ꝓ dei amore patiē-\nter tolerat: certū est signū ꝙ in dei gratia saluandꝰ ꝑfeuerat.\nQuo contra de malis reprobis ita scriptū legimꝰ.\nQuare imij viuūt: subleuati sunt. confortatiqꝫ diuitijs\nDomus eorū secure sunt nō ē virga dei suꝑ\nillos Ducunt in bonis dies suos: in pūcto ad inferna\ndescendunt. Manifestum enī dānationis est signū si hie\nmale viuas in peccatis vicijs deo contrarius in bo-\nnis fortune corporifqꝫ sanitate prosperatus. Quinta ra-\ntio ꝙ om̄s permittit hoīes bonos iustos tribularia\nmalis reprobis. est ꝓpter mētis omnimodā purgati-\nonē. Nam sicut scriptura dicit. nō ē homo iustus in ter-\nra qui faciat bonū nō peccet Sed cū deus nullū pec-\ncatū transeat impunitū. ordinat iustis hominibꝰ ꝑ mise\nricordiā ꝓ eoꝝ delictis penas temporales: impijs vero\nreprobis per iusticiā eternas. Cōmutat ergo ex mise-\nticordia penitētibꝰ penā eternā in temporalē: quā vl̓ in\n\nhoc mundo patiantur necessariū est vel post mortem in purgatorio Verū quia purgatorij tormēta sunt horrenda atqꝫ grauissima misericors deus penitentes quos diligit in hac vita purgare varijs modis cōsueuit: per incommoda diuersarū in corpore et amp; in rebus tribulationum.\nProsunt enī maleficia impiorū bonis et amp; iustis hōibꝰ ad medelā: ipsis enī aūt inferentibꝰ addānationē. ¶ Sexta ratio est vt hō per in cursus demonū maleficatus reuocetur ad penitētiā: &amp; proponat in corde suo necessaria vite emendationē. Omp̄s etenī deus non subito cũ peccamus immittit vindictā: sed vsqꝫ ad p̄finitū tēpꝰ nr̄am expectat emēdationē. Si vero penitentiā agere neglexerimus venit ad nos vindex maloꝝ quando non putamus: &amp; qui nos peccatores in tranquillitate penitendo recognoscemerem: Hinc sctūs propheta in persona dei loquitur dicens. Si dereliquerint filij eius legē meā et amp; iniudicijs meis non ambulauerint et amp; mādata mea nō custodierint: visitabo in virga iniqtates eorū: &amp; in verberibus peccata eorū: misericordia aūt meā nō dispergā abeis, necqꝫ nocebo in veritate mea.\n¶ Septima ratio quare omp̄s deus ꝑmittit maleficia demonū preualere bonis et amp; innocentibus. est vt amputetur eis nimium licentiosapeccandi occasio. Sunt enim multi pauperes et amp; infirmideo placētes boni et amp; deuoti et amp; humiles, quos inopia et amp;egritudo corporis in dei amore conseruant: qui si diuites honoribusqꝫ sublimati essent cito in profundū viciarum a sanctitatis proposito defluerent Non expeditomnibus ad salutem habere cum sanitate honores atqꝫdiuitias, nec diuturnior vita hominē semper efficit mellorem. Propterea omnipotens deus volēs in eos quoselegit misericordiam suam ostendere permittit bonosiustos et amp; innocentes varijs calamitatibus subiacere.","segment":35,"source":{"mapping_precision":"exact","pages":[{"label":"75","number":75},{"label":"76","number":76}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-36","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0036","latin":"Et aliquando per demones: aliqn̄ per malos homines.\naliqñ per diuerfis alijs modis ac medijs aufert ab huiuf-\nmodi hominibus diuitias honores quibus male pre\nsciuit vsuros; quatenus humilitatē in paupertate ab-\niectione custodiant; quam in opulentia sublimitate\npositi minime cōferuassent. Permittit etiā sepius mul-\ntas eos magnas egretudines incidere; quibus leta sa-\nnitas carnis maximam intulisset egretudinē mētis. De-\nniqꝫ permittit maleficio qͦsdam ad mortē impelli vt am\nputetur eis peccandi licentia; qua fuerant abusuri diutiꝰ\nin vita ꝑmissi. Hinc de viro iusto dicit scriptura. Raptꝰ\nest ne malicia mutaret intellectū eiꝰ; nefictio decipe-\nret aīam eiꝰ. Octaua ratio diuīe ꝑmissiones ē vt hoīes sa-\ncramenta venerentur ecclesie que malignā habent virtu-\ntem contra om̄ia maleficia malignoꝝ spirituum. Raro\nenim maleficijs demonū leditur: qui sacramēta ritus\necclesie catholice debito cū honore veneratur Et ppria\nmaleficarum cōfessione sepius audiuimus, ꝙ missarū\nauditio vsus rerum bñdictarū ab ecclesia multū infir\nment demonū potestates. Neqꝫ enī frustra bñdicuntur\nin ecclesia dei; sed vt sint que diuīe ꝓtectionis munimē\ndemonibus ostendant metuenda signacula. De pueris\nvero infantibus qui in christo renati maleficijs demo\nnum vel hominū qn̄qꝫ necantur non dubitamꝰ quind i\nuina ꝓuidētia hoc fieri permittat eis in salutē que om̄ia\nnouit in melius ordinare mortalibus Sepetamen con-\ntingit infantes maleficijs perire propter delicta parentū\n\nCtaua serenitatis tue questio ista fuit An ra-\ntione probari queat naturali.quēadmodum et amp; sanctis scripturis:deum habere curā hu-\nmanarū rerū et amp; actionū:eorūqꝫ omniū et sin\ngulorū que gerūtur in mundo certam et amp; in-\nfallibilem prouidentiam.\n¶ Ad hāc questionē ita me\nnemini respondisse.Mūdus totus celū et amp; terra et amp; om̄ia\nque in eis sunt diuine sunt prouidentie subiecta:cuius\nvoluntate et amp; imperio ab initio in esse producta fuerunt\nNihil ē enī in toto vniuerso quod prouidētia creatoris\nnon gubernetur.Hanc sententiā primo quidē scriptu-\nris.et postea rationibus quantū licet breuiter cōprobe-\nmus.In libro Iudith legimus.Om̄es vie tue pacate sunt et amp; cuncta iudicia in tua prouidentia posuisti Et in eccle-\nsiaste sapientissimus rex Salomon sic loquitur.Nede-\nderis os tuū vt peccare facias aīam tuam:neqꝫ dicas co-\nrā angelo nō est prouidentia:ne forte iratus dn̄s contra\nsermones tuos.dissipet cuncta oꝑa manuū tuarū.Ma-\nnifestissima prouidētie testimonia cōfirmātur in sctō\nEuāgelio dicēte saluatore nostro ad discipulos.Nōne\nduo passeres asse veniūt:et vnus ex illis non cadit super\nterrā coram deo? Magna diuine prouidentie cōmanda\ntio:que non solū hominū curam habet sed auiū quoqꝫ\nminutarū.Enimuero si tam parua curat om̄s quis eū\ncurā habere magnorū non crederet.Respicite inqt vo-\nlatilia celi.que nō serunt neqꝫ metūt cōgregant in\nhorrea:&amp; pater vester celestis pascit illa.Et post pauca\nsubiungit dicens.Si fenū agri quod hodie est et amp; cras in\nclibanū mittitur deꝰ sic vestit:quāto magis vos modice\nfidei.Om̄s deus quia om̄ia creauit et amp; cū non essent in\nesse produxit:ne labantur et amp; defluant vniuersa regit et gubernat:quod fieri nullatenus posset.si prouidētiā et curam omniū non haberet.Nam si prouidētia tollitur.\nI j","segment":36,"source":{"mapping_precision":"exact","pages":[{"label":"77","number":77},{"label":"78","number":78}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-37","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0037","latin":"necesse est vt continuatiōis ordo totius vniuersi cōfun datur.Curat autem om̄ia ꝓuidentia creatoris: qm̄ qui volatilia pascit et dat iumētis escā ipsoꝝ.& implet ome aīal bn̄dictiōe. vestitque fenū agri. ornans pulchro deco re violas lilia:hominis nō potest obliuisci.quem ad īmaginē suā ab initio creauit.Oīa curat qui oīa guber nat:& nō solū hōis. ꝓuidentiā gerit sꝫ etiā oīm iumen torū:in cuius ditione cuncta sunt posita: non est qui voluntati eius in aliquo possit resistere. ¶ Cōsideremꝰ nūc ergo ingētem hanc machinā totius vniuersi quem admodū in sua originali dispositiōe ac motu semper ordinatissima perfeuerat: diuinam illam incōmutabilē prouidentiam:( nisi mente turpiter excedamus) ea cō feruare dirigere et gubernare manifestissima ratione intelligemus.Deinde contēplemur terrena oīa q; ordina tissime singula queque in sua naturali dispositione nascūtur et ꝓcedūt: qđ fieri nō potesta casu:sed illius volunta te moueantur oportet:cuius facta creata sunt pote state.Consequenter vero terram in medio locatam mū di veluti punctū siue cetrū quod circulum explicat eque distanter totius vniuersi:quo nihil pulchrius/ nihil or natiꝰ.nihil denique magis delectabile sensui se potuit offerre conuendū.In hoc puncto molis immense:ab ip̄aconclusa mole mirabiliter omnia cernimus ordinata:& nihil non ordinatum posserelinqui:vt om̄ia que interdum fluitare nobis aliquomodo videntur.certo sci amus penes ordinem vniuersi suo quodam ordine nō carere.Dei etenim nutu simplici ac penitus incōmu tabili om̄is machina totius vniuersi ex tot diuersis mobilibusque congesta ordinatissime conspirat regitur.Videmus certe in his que nostro sese ingerunt sensiu quoniam quanto in gubernatore quolibet maior cum tempore consurgit intelligentia potestas/tanto ille\n\nminus aliquid fortuito casu inordinatum potest cōtin-\ngere.Cum ergo summus ille intellectus omnium crea-\ntor/conferuator rector om̄ipotens deus mundū sua\nincommutabili prouidentia regat gubernet:omnia\nsuo continens sub imperio:nullus certe vsqꝫ temeritati\nrelinquitur locus:que tante maiestatis impediat volun-\natem.\nVniuersum igitur quod vspiam est vel esse\npotest,sub vnius diuinementis imperio comprehendi\ntur,cuius infallibile iudicium nihil subterfugere potest\nNobis autem inopinati casus accidunt.quoniam mu-\ntabiles sumus quotidie fere mutamur:nullā futuro-\nrum habentes determinatam scientiā;optimus vero ille\nfactor omnium deus cum sit omnino incōmutabilis,\noīa nouit.omnia cōspicit.oīa simul semel intelligit;\ncuius prouidentia nō fallitur:cuius volūtas nunqꝫ va-\nriatur;cuius potentia nō frangit̉.cuius ordinatio nō vi\nolatur:cuius cōsiliū nunqꝫ intercipit̉:etiā si mutari sen-\ntentia qn̄qꝫ videatur.Vnde si diligēter aduertamꝰ plane\nintelligemus.qm̄ fines rerum motionū declarabunt\ninferiora hec om̄ia,diuina prouidētia fieri.conferuari.\ndisponi/atqꝫ moueri:cuiꝰ imperio nihil penitus est alie\nnū.Ipse nanqꝫ dominator vniuerforum deus omnia\nintelligit singula:not distentus more nostro in plu-\nrima:sed in se ipso consistens indiuisibilevnum.quem\nintuendo veluti exēplar totius vniuersi; caufam cau-\nsaꝝ.perqꝫ causas omnium caufam contuetur om̄ia;\ncontuendo curat prouidet singula dirigēs ad finem\nbonum ordine sempiterno Age nunc sapientissime\nCesar quo prouidentiam intelligamus diuinam om̄ia\ngubernantem rationibus quātum poterimus breuius\nad intentionē vtamur.Itaqꝫ si dei actio ipsius intelligē-\ntia est ꝓpria.quod nullus sapiēs nō admittit tanqꝫ emi-\nnētissima simul intima:quantum agit tantum vtiqꝫ","segment":37,"source":{"mapping_precision":"exact","pages":[{"label":"79","number":79},{"label":"80","number":80}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-38","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0038","latin":"intelligit et econuerso. Agit autē in singulis nō solum magnis verum etiā minutissimis: intelligit igit̉ singula Entis siquidē primi per singula quōlibet entia certis ordinibus consequentia amplissimus est influxus: & que post ipsum agunt ipsius vbicꝫ virtute mouētur et agūt.\n¶ Aut ergo deus nihil extra se intelligit vl̓ agit quod est falsum; aut agēdo om̄ia et singula etiam eadē intelligit. quod est verum. Nusqͣꝫ enī fierēt nisi prius (vt more nostro loquamur) intelligerentur ab ipso deo qui facit ea; sicuti non fiunta sole que non prospiciunt̉ ab eo. Verū quia om̄ia et singule que facit omps̄ intelligit; haut dubium quin disponit regit et ordinat oṁia que fecit: a qͦ res non solū habent vt sint, sed etiā vt cause quedā aliarꝫ rerū. Itaqꝫ si habenta deo res vt sint cause inde quoqꝫ acceperunt officiū cause ꝓpriū: hoc est cōseruare pro viribus. & curare quod fecerunt. Quo circa si a prima causa om̄es cause hanc habēt ꝓprietatē in quātū sunt quedā cause merito ipsa hanc bonitatē naturaliter habet ac ꝓuidentiā vt om̄ia curet et singula que fecit: in quantum maxime causa est eorū omniū et singulorū. Que quidē nisi singillatim custodiantur ab eo qui facit ea nō custo dientur vnqͣꝫ cōmunia q̄ conseruantur in singulis Nec enī conseruabitur totū quod ex partibus cōstat: si partes ip̄e negligantur Ex intentione igit̉ intelligentie primae maximaqꝫ cōmunis ꝓuenit vniuerfalis distinctio rerum Ipsa vero per se distinguitur ab alijs; ceteraqꝫ inter se sue notiōis norma distinguit Vnde sicut distinctissime deus oṁia et singula nouit ita et distinctiffime regit moderatur et curat Manifestū igitur puto clementissime Cesar Maximiliane et satis ostēsum ꝙ prouidētia summi rectoris dei inferiora om̄ia et singule amplectitur disponit regit et moderat̉ que alioquin sine obseruantis prouida dispositione hunc ordinē quē cernimꝰ\n\npulcherrimū nullatenus continuarent Nec me fugit qꝫ varie quondā huius mundi sapientes de prouidētia fue rint opinati. Ex his quidā nō ꝓuidétia sed casu factum hunc mundum arbitrati funt:quorũ si esset opinio ve ra:nullus relinqueretur prouidentie locus.sed necessa rio fluitarēt om̃ia cũ eo mundus quo fctũs est casu pof set interire. ¶ Contra quorũ falsam opinionē alij do cuerunt.nec fieri mũdum fine ratione potuisse:nec cõ stare certe.nisi suma ꝓudentia factoris regeretur Hinc boecius vir christianissimus dixit.O qui ꝑpetua mudũ ratione gubernas.Terrarũ celiqꝫ sator qui tẽpus ab euo ire iubes;stabilisqꝫ manens das cuncta moueri.Iterũqꝫ dixit,Omniū generatio rerũ cunctosqꝫ mutabiliũ natu raß progressus.& quicquid mouetur aliquo mō/ cau fas/ordinē/formas ex diuine mẽtis stabilitate fortitur.Alij vero deũ in corruptibilia dũtaxat curare putabant vt funt celestia et substatie separate.simul species rũ;cetera vero cũcta nescire penitusqꝫ negligere.Sed hij turpiter errauerũt:qm̃ omps nō solũ vniuerfaliũ corruptibiliũ:fed etiā particulariũ corruptibiliũ pro uidentiã habet curam.Vnde fctũs iterũboecius dicit Sedet in terra conditor altus rerũqꝫ regens flectit habe nas.rex dns fons origo lex sapiens arbiter equi.Hicest cũctis continuus amor repetuntqꝫ boni fine te nerit;quia nõ aliter durare queunt nisi conuersofursus amore refluant cause qͣs dedit ipse. ¶ Alij vero negle ctũ se irinō ferẽtes hominē ꝓpter intellectus preminē tiam de numero corruptibiliũ exemerunt:dicẽtes deũ hominis curā prouidétiā habere:reliqua vero terre ftria cuncta defpicere.Contra quorũ falsam opinionẽ fatis reordictũ:multa producero omnino supfluũ Aitenī scriptura.Homines iumenta saluabis dn̄e.Et inalio loco quidam sapiens dixit.Pufillum magnũ I iij","segment":38,"source":{"mapping_precision":"exact","pages":[{"label":"81","number":81},{"label":"82","number":82}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-39","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0039","latin":"secit dominus: & equaliter est illi cura de om̃ibꝰ. Om̃ia igitur et singula inferiora/ magna et parua corruptibi lia et incorruptilia diuine maiestatis prouidentia ordinat regit disponit et curat; cuius voluntas potentissima ex nihilo om̃ia produxit. sacra iterũ protestãte scriptura. Tua vero pater prouidentia ab initio cuncta gubernat. Erubescant igitur homines mente corrupti et impij ac reprobi circa fidẽ christianam. qui vana loquacitate inflati prouidentiã oĩa scientis auferunt: & quan tam deo iniuriã faciant non attendũt. Quid enim vt firmiani vt amur sententia tam dignum tamq́ꝫ proprium omnipotenti deo. q̃ꝫ prouidẽtia? Sed si nihil prouidet. si inferiora negligit. si mortalia nõ curat. amissit iam omnem dignitatem. Sed impossibile est sancto attestante anshelmo; deũ honorẽ suum perdere; quoniã sicut peripatheticus aít, ineternis non est malũ nec corruptio nec peccatũ. Qui ergo prouidentiã tollit totam dei substantiam tollit. & quid dicit. nisi deum non esse? ¶ Sed dicant mihi nunc qui dei prouidentiã negãt inferiora cu rare. Si deus inferiora negligit; attẽdãt quid necessario sequatur. Si deus scienter nos negligit et contemnit: nõ est iam deinceps causa; qua ipsum vel cultu prosequamus vel religione veneremur; a quo nullũ assequimurbñficiũ; quin potius neglecti et cõtempti. negligamus et illũ ipsi. ¶ Si vero nesciens nos contẽnita c neglectit penitus iam causa nõ est vt nescientem nos et ob id nihil boni conferre potentem colamus aut precibꝰ inuocemus Nam si non curat humana deus siue siue nesciens. cessat omnis causa pietatis; cum fit spes nulla salutis. Que nam potest inter mortales pietatis esse consideratio; que spes animarum salutis; si deus humana non curat. Enimuero si prouidentia tollitur; quem co limus quem adoramus? Si non est apud deum proui-\n\ndentia mortalium: certe neqꝫ beneficia prestat homini-\nbus neqꝫ penas desertoribꝰ imponit: necqꝫ mortales iu-\nuarē potest.nec vult nec omnino curat:nec q̄d agamus\naduertit:& neqꝫ preces neqꝫ orationes cuius quā exau-\ndit.Curaūt illi cultū exhibemꝰ vllū;cur honorē.cur p̄-\nces;aut quare nesciētem nos deū tantopere metuimus\nvel timemus:qui nobis neglectis atqꝫ contemptis neqꝫ\nbenefacere potest neqꝫ male? Prouidentia enim sublata\nneqꝫ sanctitas neqꝫ religio subistet quibus extinctis ꝑ-\nturbatio vite sequetur maxima.& confusio horrenda.\nPietate in deū sublata.quid iam erit respublica:nisi con\nfusio senpiterna? Peribit necessario fides hominum pu\nblica:focietasqꝫ humani generis iusticiacqꝫ om̄is vna si-\nmul euanescēt et ꝑibūt Quid erit de christiana fide senti\nendum si deus non curat humana:quid deniqꝫ de salua\ntore omnium domino nostro Iesu christo:nisi fabula\ninanis. ficticium totum.reputabitur si non est proui\ndentia dei mortalía curans.Proinde quicquid de boni agimus.\nquicquid p̄ dei amore mali sustinemꝰ vanum est totum ac nobis inutile:si ille de nobis curā\nnon habet vllam. ¶ Videant nunc et horreāt qui ꝓ-\nuidentiam dei negāt.cum finem opinionis sue despera\ntionem omnium pessimam intueātur.Nemo igitur se\nvaniloquentia philosophorū secularium inductus ad\ncontemptum dei erudiat:nemo prouidentiam summi et\nincommutabilis boni tollat:nemo dignitatem creato-\nris omnium corrumpat Omnes enim qui prouidentiā\nnegant diuinam:beneficijs clementissimi saluatoris et indignos sep̄stant et ingratos.¶ Firmiter enī credendū\nest.& nullatenꝰ dubitatū hūc mūdū vniuersuꝫ tā visibi-\nlem qͣꝫ inuisibilē.oīaqꝫ et singula.q̄ vel in celo sunt vel\nin terra.& in mari diuina prouidētia regi et gubernari:\n& nihil penitus in toto vniuerso ab eius cura alienum.\nI iiij","segment":39,"source":{"mapping_precision":"exact","pages":[{"label":"83","number":83},{"label":"84","number":84}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-40","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0040","latin":"Nam et fruges et reliqua omnia que terra parit: tempestates quoqꝫ ac varietates tēpoꝛꝫ mutationes ꝗbꝰomnia que terra gignit naturata pubescunt. diuina pro uidentia generi humano prestat; procuratqꝫ oīa et singula:nec solum magna sed et minima queqꝫ vsqꝫ adeo vt nec tenuissimū quidē arboris foliū in terram decidat sine voluntate omnipotētis dei patris qui creauit illud et regit et curat.Si quis autem putat hāc tantam totiusvniuersi magnitudinē ab vno deo qui solus est nō posserigi et gubernari.nimiū fallitur:& quāta sit virtus diuine potestatis nescire comprobatur.Enimuero qui vniuersum mundum ex nihilo potuit in esse producere:etiam quod fecit prudentissime in sempiternumpotest gubernare.Omnia enim nouit.omnia intelligit.omnia potest:qui solus omnipotens omnia creauit.\n¶Nos igitur sancto Euangelio credentes diuinam inprimis prouidentiam veneremur; mentes quoqꝫ nostras qua possumus virtute sursum erigamꝰ ab his quesunt caduca:& nobisipsis redacti vniamur;quatenusdei maiestatem vbiqꝫ presentem fideliter intelligamus:que cum sit omnino in circumscriptiblis tenet omniaimplet omnia.complectitur omnia superexcedit omania et sustinet omnia Non autem ex vna parte sustinemet: atqꝫ ex alia superexcedit: neqꝫ ex vna parte impletatqꝫ ex alia circumplectitur: sed circumplectendo impleneto supercircumplectitur sustinendo superexcedit,& superexcede̓do sustinet oīa: qui per molemcorporis nusquam est:& per incircumscriptibilem substantiam stam nusquam deest:qui oculis carnis nō nitur:qui per fidem in cordis puritate videtur. O virtusin expicabilis.Opietas incomprehensibilis: O faipientia ineffabilis. O diuinitas incircumscriptibilis: que non partibus constas vt corpus; non affectibus,\n\ndistas vt anima: non formis substas vt cetera om̃ia que per te facta sunt;que es in om̃ibus et super om̃ia; regẽs et gubernans sapientissime vniuersa. His itaqꝫ testimo nijs sacratissime Cesar Maximiliane satis vt reor probatum est mundũ hunc vniuersum dei ꝓuidentia guber nari; qui cum sit intellectus purus. simplex/ increatus/ & sempiternus oṁia nouit/oīa intelligit/oīa precogno scit; atqꝫ omp̄s natura cum sit omnia potens potest; cui nihil est difficile/nihil impossibile; qui tam mirãda crea uit potentia sua in veritate constituit ratione ꝑfecit.virtute sustinet; bonitate illustrat ipsi honor/ipsi gloria qui viuit et regnat deus gloriosus et excelsus in secula seculorum Amen.\nAVCTORIS PRO/\ntestatio ad Cesarem.\nEEc sunt Maximiliāe Cesar inuictissime que mihi ad Octo Questiones a tua maiestate ꝓpositas videbantur dicenda. Voluisti etenĩ earundem etiam a me habere iudiciũ in scriptis: supra veritatem de me faciens estimationẽ:qui illis cõparandus nō sum ingenio: quorũ ante me sententiã audiuisti, faciat me venia dignũ siquid minus ꝓprium dixi: quod imperio celsitudinis tue viator in itinere cõstitutꝰ vt potui ꝑ interualla quod respondendũ occurrebat dictaui. Dico aut ex mente et manifeste protestor me christiane fidei syncerum cõfessorem: & in vnione sacrosancte Romane eccl̃ie vsqꝫ ad mortẽ velle permanere. Vnde si quid vel in hac lucubratiõe mea vl̃ in alijs haberetur dictũ vl̃ scriptũ aliter qͣꝫ illa tenet sentit credit et docet;vt verꝰ obediẽtie filius presentiũ attestatiõe de nũcio et volo simplicit̾ esse et haberi ꝑpetuo reuocatũ I v\n\nQuo circa maiestatem tuam sapientissime Caesar et hu-\nmiliterrogo et instanter commonefacio vt priusquam\nresponsiones meas ad noticiam facias peruenire illorũ\nquibus destinata seruantur; multorũ facias iudicio cõ-\nprobari. Sum opere nanq̃ curãdum est vt nihil propo-\nnatur illis qbus tua serenitas ad salutẽ iniugilat nisi so-\nlidũ ꝓbatũ manifestũ .& sententia plurimorũ sapientũ\ninfide catholica legittime cõfirmatum. Om̃s deus te\nsua prouidentia dirigat custodiat semper ad laudem\nnominis sui Maximiliane imperatorũ maxime. Ex ci-\nuitate Neometana decima die mensis Iulij. Anno chri-\nstianorum Millefimo quingentesimo Octauo.\nIoannes Tritemius Abbas.\n¶ Impressum Oppenheim Impensis Iohãnis\nHasselbergen/ de Augia Constãtiensis\ndyocesis. Anno dn̄i.M.D.XV.\nxx Mensis Septembris,\nVI","segment":40,"source":{"mapping_precision":"exact","pages":[{"label":"85","number":85},{"label":"86","number":86},{"label":"87","number":87},{"label":"88","number":88},{"label":"89","number":89},{"label":"90","number":90}]}},{"duplicate_of":null,"english_available":false,"html_id":"seg-41","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0041","latin":"","segment":41,"source":{"mapping_precision":"exact","pages":[{"label":"91","number":91},{"label":"92","number":92},{"label":"93","number":93}]}},{"duplicate_of":null,"english_available":false,"html_id":"seg-42","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0042","latin":"","segment":42,"source":{"mapping_precision":"approximate","pages":[{"label":"93","number":93}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-43","id":"trc:prdl-24382_octo-quaestionum-maximilianum-caesarem:seg-0043","latin":"","segment":43,"source":{"mapping_precision":"unavailable","pages":[]}}],"transform_version":"passage-index-v1","work":{"id":"prdl-24382_octo-quaestionum-maximilianum-caesarem","source":{"provider":"BSB","url":"http://daten.digitale-sammlungen.de/bsb00012794/image_1"},"title":"Liber Octo Quaestionum ad Maximilianum Caesarem","title_en":"A Book of Eight Questions to Emperor Maximilian","witness_id":"prdl-24382"}}