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Ad principalis autem turris dextram in descensu 16. graduum, est diuersorij locus, vbi ex intacta et benedicta Virgine nascebatur Christus homo Deus.
"Nihil autem seipsum praecedit, neque; seipsum componit corpus": "There is nothing that doth precede itself, neither do bodies compound themselves." For the rest, those that feign this matter to be eternal, must of necessity confess, that infinite cannot be separate from eternity.
“7. ‘Et;’ here two clauses are connected, having different subjects or nominatives; in the former ‘appetitus’ is in the nominative, and in the latter in the accusative. It is usual in Latin to carry on the same subject, in connected clauses. “8. ‘Et’ here connects two distinct clauses. ‘Autem’ is more common.
Eo vehunt argenti veteris fragmenta, lineasque vestes prope detritas, omnisque generis minutiores merces, ad vsum, cultumque corporis hominum vtriusque sexus, veluti lintea et byssea cingula, periscelides, crumenas, cultros, et id genus sexcenta. A Moschis autem pelles omnis generis pretiosas adferunt, et salmones salitos, fumoque duratos. The same in English.
The latter half of the commandment, I think, shows what is meant. `Non adorabis ea, neque coles' `thou shalt not worship them. At the same time, Saint Paul saith, `Omne autem, quod non est ex fide, peccatum est' `all that is not of faith is sin; and `nisi ei qui existimat quid commune esse, illi commune est': namely, `to him who esteemeth a thing unclean, to him it is unclean. If thou really believest it sin, by no means allow thyself to do it."
SATIETAS VITAE: cf. 85 senectus autem et seq., and satietas vivendi in pro Marc. 27; also Tusc. 1, 109 vita acta perficiat ut satis superque vixisse videamur. CERNERE: of the mind also in 82. With the context cf. Div. 1, 63 animus appropinquante morte multo est divinior; facilius evenit appropinquante morte ut animi futura augurentur. VESTROS PATRES: n. on 15.
It concludes without Tu autem, because these words are correlative of Jube. And since it is such a short lesson it is easy to recite it without fault or sin, the more so as it is read by the Hebdomadarius, who should be advanced in perfection. It is short, whilst the lessons of Matins, the night Office, are long, because the day is specially given to toil and the night to contemplation.
Quicquid enim repugnat legibus intellectus et rationis, utique est impossibile; quod autem, cum rationis purae sit objectum, legibus cognitionis intuitivae tantummodo non subest, non item.
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