§8Tene interim hanc fidem, dum incursum quaestionis excutio.
this faith in the meantime, while I repel the onslaught of this question.
Iam enim audio dici et alia multa ab eis prolata quos saeculum deos credidit, tamen et in nostris hodie usibus et in pristinorum sanctorum et in dei rebus et in ipso Christo deprehendi, non alias scilicet homine functo quam per communia ista instrumenta exhibitionis humanae.
For now I hear it said that many other things brought forward by those whom the world believed to be gods are nevertheless found both in our daily uses, and in those of the ancient saints, and in the things of God, and in Christ himself, namely because he who acted as man did not do so otherwise than through those common instruments of human manifestation.
Plane ita sit, nec antiquius adhuc in origines disceptabo.
Granted that it is so, nor will I dispute further back into origins.
Primus litteras Mercurius enarravit: necessarias confitebor et commerciis rerum et nostris erga deum studiis.
Mercury first explained letters; I will confess them necessary both for commercial transactions and for our studies toward God.
Sed et si nervos idem in sonum strinxit, non negabo et hoc ingenium cum sanctis fecisse et deo ministrasse, audiens David.
But also if the same stretched strings to make a sound, I will not deny that this invention also worked with the saints and ministered to God, when I hear David.
Primus medellas Aesculapius exploravit: meminit et Esaias Ezechiae languenti aliquid medicinale mandasse.
Aesculapius first explored remedies; and Isaiah mentions that he ordered something medicinal for the ailing Hezekiah.
Scit et Paulus stomacho vinum modicum prodesse.
And Paul knows that a little wine is good for the stomach.
Sed et Minerva prima molita sit navem: videbo navigantem Ionan et apostolos.
But also Minerva may have been the first to build a ship; I shall see Jonah and the apostles sailing.
Plus est, quod et Christus vestietur; habebit etiam paenulam Paulus.
More than this, even Christ will be clothed; Paul will also have a cloak.
Si et uniuscuiusque suppellectilis et singulorum vasorum aliquem ex diis saeculi auctorem nominaris, agnoscam necesse est et recumbentem in lectulo Christum, et cum pelvem discipulorum pedibus offert, et cum aquam ex urceo ingerit, et cum linteo circumstringitur, propria Osiridis veste.
If you name some one of the gods of the world as the author of each piece of furniture and of every single vessel, I must needs acknowledge both Christ reclining on a couch, and when he offers a basin for the disciples' feet, and when he pours water from a pitcher, and when he is girded with a linen towel—the very garment of Osiris.
Huiusmodi quaestioni sic ubique respondeo, admittens quidem utensilium communionem, sed provocans eam ad rationalium et inrationalium distinctionem, quia passivitas fallit obumbrans corruptelam conditionis, qua subiecta est vanitati.
To this kind of question I reply thus everywhere, admitting indeed the common use of utensils, but appealing it to the distinction between rational and irrational things, because promiscuity deceives by overshadowing the corruption of the condition under which it is subjected to vanity.
Dicimus enim ea demum et nostris et superioribus usibus et dei rebus et ipsi Christo competisse quae meras utilitates et certa subsidia et honesta solatia necessariis vitae humanae procurant, ut ab ipso deo inspirata credantur, priore prospectore et instructore et oblectatore, si forte, hominis sui, quae vero hunc ordinem excesserunt, ea non convenire usibus nostris, praesertim quae propterea scilicet nec apud saeculum nec in dei rebus nec in conversationibus Christi recognosci est.
For we say that those things only are compatible with our uses and those of our predecessors, and with the things of God and with Christ himself, which provide pure utilities, reliable assistance, and honorable comforts for the necessities of human life, so that they are believed to be inspired by God himself, the prior overseer, instructor, and delighter, if we may say so, of his own human creature; but those things which have exceeded this order do not suit our uses, especially those which for that very reason cannot be recognized either in the world, or in the things of God, or in the conduct of Christ.
§9Quis denique patriarches, quis prophetes, quis levites aut sacerdos aut archon, quis vel postea apostolus aut evangelizator aut episcopus invenitur coronatus? Puto nec ipsum dei templum nec arca testamenti nec tabernaculum martyrii nec altare nec altare nec candelabrum, quibus utique et in prima dedicationis sollemnitate et in secunda restitutionis gratulatione competisset coronari, si dignum deo esset.
short, what patriarch, what prophet, what Levite or priest or ruler, or who even afterwards among the apostles or evangelists or bishops is found crowned? I think neither the temple of God itself, nor the ark of the covenant, nor the tabernacle of testimony, nor the altar, nor the candlestick—which surely, both in the first solemnity of dedication and in the second thanksgiving of restoration, it would have been fitting to crown, if it had been worthy of God.
Atquin si figurae nostrae fuerunt (nos enim sumus et templa dei et altaria et luminaria et vasa), hoc quoque figurate portendebant, homines dei coronari non oportere.
And yet, if they were figures of us (for we are the temples of God, and altars, and lights, and vessels), they also portended this figuratively: that the men of God ought not to be crowned.
Imagini veritas respondere debebit.
The truth will have to correspond to its image.
Si forsitan opponis ipsum Christum coronatum, ad hoc breviter interim audies: Sic et tu coronare; licitum est.
If perhaps you object that Christ himself was crowned, to this you shall in the meantime briefly hear: Then do you also be crowned so; it is permitted.
Tamen nec illam impietatis contumeliosae coronam populus conscivit.
Yet not even that crown of impious insult did the people decree.
Romanorum militum fuit commentum, ex usu rei saecularis, quem populus dei nec publicae umquam laetitiae nec ingenitae luxuriae nomine admisit, facilius cum tympanis et tibiis et psalteriis revertens de captivitate Babyloniae quam cum cornis, et post cibum et potum exsurgens ad ludendum sine coronis.
It was a device of the Roman soldiers, from the custom of secular practice, which the people of God never admitted either in the name of public joy or of innate luxury, returning from the Babylonian captivity more readily with timbrels and flutes and harps than with crowns, and rising up to play after eating and drinking without crowns.
Nam neque laetitiae descriptio neque luxuriae denotatio de coronae decore aut dedecore tacuisset.
For neither the description of joy nor the denunciation of luxury would have kept silence concerning the honor or dishonor of the crown.
Adeo et Esaias quoniam inquit, Cum tympanis et psalteriis et tibiis bibunt vinum, dicturus esset etiam, Cum coronis, si umquam hic usus fuisset in dei rebus.
So also, since Isaiah says, "With timbrels and harps and flutes they drink wine," he would have said also, "With crowns," if this custom had ever existed in the things of God.