Chapter 1, Lecture 1, G

“And” thus, now we do not extend ourselves more to understanding divine things, than the light of sacred Scripture extends itself, “snub-nosed” through this “constriction”, as if confined to a certain limit “about divine things” by a kind of “temperance and sanctity”: by sanctity when we maintain the splendid truth of sacred Scripture from all error; by temperance when we thrust ourselves to things no greater than we have been given. Then, when he says “etenim” “for indeed” etc. he shows clearly what the reason for this conclusion are: and first, that God is known to Himself alone, too us however he is hidden; second, he shows clearly the way by which the divine cognition is communicated to us; where: “non tamen incommunicabile est” “it is not however incommunicable” etc. Regarding the first, he shows twice; the first of these, from reasons, second from authorities; where “etenim sicut ipsa de seipsa” “for indeed just as himself from he himself…” He puts however, at the first, two reasons; of which the first thus: divine things are revealed by God according to the proportion of the things to whom they are revealed; but to know the infinite is beyond the proportion of the finite intellect; therefore the thing itself which God is beyond the proportion of the finite intellect; therefore the thing itself which God is not known by anyone through divine revelation. And this is what he says: certain “divine things are revealed” by God “and contemplated” by us, “according to the proportion of the minds of each.” [It would seem mentuim “of minds” should be singular, but it is plural here, and in Dionysius…] And I have amended what he earlier said [because it was too difficult] to: “If it is fitting in any respect to believe the all wise and most true theology”, that is sacred Scripture [divine things are revealed according to the minds of each]. Fir it says in Matthew 25 “he gave …to every man according to his several ability.” (AV) And it should be noted that he lays down two reasons from which it is shown that sacred Scripture ought to be believed in the highest degree. [It doesn’t match!!!!] For it happens to something that it is not to be believed from two reasons: either because it is, or at least is reputed to be, ignorant, or because it is, or at least is reputed to be, malicious. Thence, as sacred Scripture is all-wise, and most true because it has been revealed by and related by God who is truth and knows all, sacred Scripture ought to be believed in the highest degree. And this I say “thearchic” that is divine “goodness” having been separated “from the measured things” that is, from finite things, by “immesurability” that is by the infinitude of the divine essence, but not with the result that we are not acquainted with it in any way, but that it is not comprehended.