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Augustinus, In Joannis Evangelium tractatus I-VI, cum admonitione et praefatione incerti auctoris

Tractate III

te sanat. Carnalis enim anima facta erat consentiendo affectibus carnalibus; inde fuerat oculus cordis caecatus. Verbum caro factum est: medicus iste tibi fecit collyrium. Et quoniam sic venit ut de carne vitia carnis exstingueret, et de morte occideret mortem; ideo factum est in te, ut quoniam Verbum caro factum est, tu possis dicere, Et vidimus gloriam ejus. Qualem gloriam? Qualis factus est filius hominis? Illa humilitas ipsius est, non gloria ipsius. Sed quo perducta est acies hominis, curata per carnem? Vidimus, inquit, gloriam ejus, gloriam quasi Unigeniti a Patre, plenum gratia et veritate. De gratia et veritate alio loco uberius in ipso Evangelio, si Dominus dignatus fuerit donare, tractabimus. Haec nunc sufficiant, et aedificamini in Christo, et confortamini in fide, et vigilate in bonis operibus: et a ligno nolite recedere, per quod possitis mare transire.

heals you. For the soul had become carnal by consenting to carnal affections; hence the eye of the heart had been blinded. The Word was made flesh: this physician made an eye-salve for you. And since He came in such a way that by the flesh He might extinguish the vices of the flesh, and by death slay death; therefore it was done in you, that since the Word was made flesh, you might be able to say, And we saw His glory. What sort of glory? What sort of son of man was He made? That is His humility, not His glory. But to what has the gaze of man been brought, healed through the flesh? We saw, he says, His glory, the glory as of the Only-begotten of the Father, full of grace and truth. Of grace and truth we shall treat more fully in another place in this same Gospel, if the Lord deigns to grant it. Let these things suffice for now; and be built up in Christ, and be strengthened in faith, and be watchful in good works: and do not withdraw from the wood, through which you may be able to cross the sea.

TRACTATUS III.

Tractate III.

Ab eo quod scriptum est, Joannes testimonium perhibet de ipso, etc., usque ad id, Unigenitus Filius, qui est in sinu Patris, ipse enarravit. Cap. I, ℣. 15-18.

From where it is written, John bears witness concerning Him, etc., as far as, The only-begotten Son, Who is in the bosom of the Father, He has declared [Him]. Chap. 1, vv. 15-18.

1. Gratiam et veritatem Dei, qua plenus sanctis apparuit unigenitus Filius Dominus et Salvator noster Jesus Christus, distinguendam a Veteri Testamento, quoniam res est Novi Testamenti, suscepimus in nomine Domini, et vestrae Charitati promisimus. Adestote ergo intenti, ut et quantum capio, donet Deus, et quantum capitis, audiatis. Reliquum enim erit, ut si semen quod spargitur in cordibus vestris, non abstulerint aves, nec spinae praefocaverint, nec aestus exusserit, accedente pluvia cohortationum quotidianarum, et cogitationibus vestris bonis quibus hoc agitur in corde, quod agitur in agro rastris, ut gleba frangatur, et semen operiatur et germinare possit: ut afferatis fructum, ad quem gaudeat et laetetur agricola (Matth. XIII, 3⟨-⟩23). Si autem pro semine bono et pro pluvia bona, non fructum, sed spinas attulerimus; nec semen accusabitur, nec pluvia erit in crimine, sed spinis ignis debitus praeparatur.

1. The grace and truth of God, full of which the only-begotten Son, our Lord and Saviour Jesus Christ, appeared to the saints, which is to be distinguished from the Old Testament, since it is a matter of the New Testament, we have undertaken in the name of the Lord, and have promised to Your Charity. Be present, then, attentively, so that God may grant as much as I grasp, and you may hear as much as you can take in. For what remains will be this: that if the birds have not carried off the seed which is scattered in your hearts, nor the thorns choked it, nor the heat scorched it, then, with the coming of the rain of daily exhortations, and with your good thoughts, by which that is done in the heart which is done in the field with rakes, so that the clod is broken and the seed is covered and can sprout, you may bring forth fruit, at which the husbandman may rejoice and be glad (Matt. 13:3–23). But if in return for good seed and good rain we bring forth not fruit but thorns, neither will the seed be accused, nor will the rain be at fault, but the fire that is due to thorns is made ready.

2. Homines sumus, quod puto non diu esse suadendum Charitati vestrae, christiani; et si christiani, utique ipso nomine ad Christum pertinentes. Hujus signum in fronte gestamus: de quo non erubescimus, si et in corde gestemus. Signum ejus est humilitas ejus. Per stellam eum Magi cognoverunt (Id. II, 2); et erat hoc signum de Domino datum, coeleste atque praeclarum: noluit stellam esse in fronte fidelium signum suum, sed crucem suam. Unde humiliatus, inde glorificatus: inde erexit humiles, quo humiliatus ipse descendit. Pertinemus ergo ad Evangelium, pertinemus ad Novum Testamentum. Lex per Moysen data est, Gratia autem et veritas per Jesum Christum facta est. Interrogamus Apostolum, et dicit nobis quoniam non sumus sub Lege, sed sub Gratia (Rom. VI, 14). Misit ergo Filium suum factum ex muliere, factum sub

2. We are men, of which I think Your Charity need not long be persuaded, and Christians; and if Christians, then by that very name belonging to Christ. His sign we bear on the forehead: of which we are not ashamed, if we bear it also in the heart. His sign is His humility. By a star the Magi knew Him (Matt. 2:2); and this was a sign given concerning the Lord, heavenly and glorious: He did not wish a star to be His sign on the forehead of the faithful, but His cross. Whence He was humbled, thence He was glorified: thence He raised up the humble, whither He Himself descended when humbled. We belong, then, to the Gospel, we belong to the New Testament. The Law was given through Moses, but grace and truth came about through Jesus Christ. We question the Apostle, and he tells us that we are not under the Law, but under grace (Rom. 6:14). So He sent His Son, made of a woman, made under

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Lege, ut eos qui sub Lege erant, redimeret, ut adoptionem filiorum reciperemus (Galat. IV, 4, 5). Ecce ad hoc venit Christus, ut eos qui sub Lege erant redimeret: ut jam non simus sub Lege, sed sub Gratia. Quis ergo dedit Legem? Ille dedit Legem, qui dedit et Gratiam: sed Legem per servum misit, cum Gratia ipse descendit. Et unde facti erant homines sub Lege? Non implendo Legem. Qui enim legem implet, non est sub lege, sed cum lege: qui autem sub lege est, non sublevatur, sed premitur lege. Omnes itaque homines sub Lege constitutos, reos facit Lex; et ad hoc illis super caput est, ut ostendat peccata, non tollat. Lex ergo jubet, dator legis miseretur in eo quod jubet lex. Conantes homines implere viribus suis quod a lege praeceptum est, ipsa sua temeraria et praecipiti praesumptione ceciderunt; et non sunt cum lege, sed sub lege facti sunt rei: et quoniam suis viribus implere non poterant legem, facti rei sub lege, imploraverunt liberatoris auxilium; et reatus legis fecit aegritudinem superbis. Aegritudo superborum, facta est confessio humilium: jam confitentur aegroti quia aegrotant; veniat medicus, et sanet aegrotos.

Law, that He might redeem those who were under the Law, that we might receive the adoption of sons (Gal. 4:4–5). See, for this Christ came, to redeem those who were under the Law, so that we are no longer under the Law, but under Grace. Who then gave the Law? He gave the Law Who gave Grace also: but the Law He sent through a servant, while with Grace He Himself came down. And how had men come to be under the Law? By not fulfilling the Law. For whoever fulfils the law is not under the law, but with the law; but whoever is under the law is not lifted up, but pressed down by the law. Therefore all men placed under the Law the Law makes guilty; and it stands over their head for this purpose, to show sins, not to take them away. The law therefore commands; the giver of the law shows mercy in that which the law commands. Men, trying to fulfil by their own strength what was commanded by the law, fell through their own rash and headlong presumption; and they are not with the law, but under the law they have been made guilty: and since they could not fulfil the law by their own strength, having been made guilty under the law, they implored the help of the deliverer; and the guilt of the law produced sickness in the proud. The sickness of the proud became the confession of the humble: now the sick confess that they are sick; let the physician come and heal the sick.

3. Medicus quis? Dominus noster Jesus Christus. Quis Dominus noster Jesus Christus? Ille qui visus est et ab eis a quibus crucifixus est. Ille qui apprehensus, colaphizatus, flagellatus, sputis illitus, spinis coronatus, in cruce suspensus, mortuus, lancea vulneratus, de cruce depositus, in sepulcro positus. Ille ipse Dominus noster Jesus Christus; ille ipse plane, et ipse est totus medicus vulnerum nostrorum, crucifixus illo cui insultatum est, quo pendente persecutores caput agitabant, et dicebant, Si filius Dei est, descendat de cruce (Matth. XXVII, 39, 40): ipse est totus medicus noster, ipse plane. Quare ergo non ostendit insultantibus, quia ipse erat Filius Dei: ut si se permisit in crucem levari, saltem cum illi dicerent, Si filius Dei est, descendat de cruce; tunc descenderet, et ostenderet eis verum se esse Filium Dei, quem illi ausi fuerant irridere? Noluit. Quare noluit? numquid quia non potuit? Potuit plane. Quid est enim amplius, de cruce descendere, an de sepulcro resurgere? Sed pertulit insultantes: nam crux non ad potentiae documentum, sed ad exemplum patientiae suscepta est. Ibi vulnera tua curavit, ubi sua diu pertulit: ibi te a morte sempiterna sanavit, ubi temporaliter mori dignatus est. Et mortuus est, an in illo mors mortua est? Qualis mors, quae mortem occidit?

3. Who is the physician? Our Lord Jesus Christ. Who is our Lord Jesus Christ? He Who was seen even by those by whom He was crucified. He Who was seized, struck with fists, scourged, smeared with spittle, crowned with thorns, hung on the cross, dead, wounded with a lance, taken down from the cross, laid in the tomb. That very One is our Lord Jesus Christ; that very One plainly, and He is the whole physician of our wounds, that crucified One Who was insulted, at Whom, as He hung, the persecutors shook the head and said, If He is the Son of God, let Him come down from the cross (Matt. 27:39–40): He is wholly our physician, He plainly. Why then did He not show those insulting Him that He was the Son of God: so that, if He allowed Himself to be raised onto the cross, at least when they said, If He is the Son of God, let Him come down from the cross, He would then come down and show them that He was truly the Son of God, Whom they had dared to mock? He would not. Why would He not? Was it because He could not? Plainly He could. For which is the greater thing, to come down from the cross, or to rise again from the tomb? But He bore with those insulting Him: for the cross was undertaken not as a proof of power, but as an example of patience. There He healed your wounds, where He long bore His own: there He healed you from everlasting death, where He deigned to die in time. And did He die, or did death die in Him? What sort of death is this, which killed death?

4. Ipse est tamen Dominus noster Jesus Christus totus, qui videbatur, et tenebatur, et crucifigebatur? Num totus hoc ipse est? Ipse est quidem, sed non totus illud quod viderunt Judaei; non hoc est totus Christus. Et quid est? In principio erat Verbum. In quo principio? Et Verbum erat apud Deum. Et quale Verbum? Et Deus erat Verbum. Numquid forte a Deo factum est hoc Verbum? Non. Hoc enim erat in principio apud Deum. Quid ergo? Alia quae fecit Deus non similia sunt Verbo? Non: quia omnia per ipsum

4. Yet is that which was seen, and held, and crucified, the whole of our Lord Jesus Christ? Is He wholly this? He is indeed this, but He is not wholly that which the Jews saw; this is not the whole Christ. And what is He? In the beginning was the Word. In what beginning? And the Word was with God. And what sort of Word? And the Word was God. Was this Word perhaps made by God? No. For this was in the beginning with God. What then? Are the other things which God made not like the Word? No: for all things through Him

Editors' notes and page, col. 1397

Footnotes

1 ‹anchor: potentiae documentum› · call in col 1397 Mss. aliquot, probae notae, ad impotentiae documentum.

Some manuscripts of good quality: "ad impotentiae documentum" (as a proof of powerlessness).

2 ‹anchor: Num totus› · call in col 1397 Sic plures Mss. At editi hic et infra, totum.

So most manuscripts. But the printed editions, here and below, read "totum".

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facta sunt, et sine ipso factum est nihil. Quomodo per ipsum omnia sunt facta? Quia quod factum est, in ipso vita erat: et antequam fieret, vita erat. Quod factum est, non est vita: sed in arte, hoc est, in Sapientia Dei, antequam fieret, vita erat. Quod factum est, transiit: quod est in Sapientia, transire non potest. Vita ergo in illo erat, quod factum est. Et qualis vita? Quia et anima corporis vita est: corpus nostrum habet vitam suam; quam cum amiserit, mors est corporis: talis ergo erat illa vita? Non: sed vita erat lux hominum. Numquid lux pecorum? Nam ista lux et hominum et pecorum est. Est quaedam lux hominum: unde distant homines a pecoribus videamus, et tunc intelligemus quid sit lux hominum. Non distas a pecore, nisi intellectu: noli aliunde gloriari. De viribus praesumis? a bestiis vinceris: de velocitate praesumis? a muscis vinceris: de pulchritudine praesumis? quanta pulchritudo est in pennis pavonis? Unde ergo melior es? Ex imagine Dei. Ubi imago Dei? In mente, in intellectu. Si ergo ideo melior pecore, quia habes mentem qua intelligas quod non potest pecus intelligere; Inde autem homo, quia melior pecore; lux hominum est lux mentium. Lux mentium supra mentes est, et excedit omnes mentes. Hoc erat vita illa per quam facta sunt omnia.

were made, and without Him was nothing made. How were all things made through Him? Because what was made, in Him was life: and before it came to be, it was life. What was made is not life: but in the art, that is, in the Wisdom of God, before it came to be, it was life. What was made has passed away: what is in Wisdom cannot pass away. So what was made was life in Him. And what kind of life? For the soul too is the life of the body: our body has its own life; and when it has lost this, that is the death of the body: was that life, then, of this kind? No: but the life was the light of men. Is it the light of cattle? For this light belongs both to men and to cattle. There is a certain light of men: let us see in what men differ from cattle, and then we shall understand what the light of men is. You do not differ from a beast except by understanding: do not glory on any other ground. Do you presume on your strength? You are surpassed by wild beasts: do you presume on your speed? You are surpassed by flies: do you presume on your beauty? How great is the beauty in the feathers of the peacock! Whence, then, are you better? From the image of God. Where is the image of God? In the mind, in the understanding. If, therefore, you are better than a beast for this reason, that you have a mind with which to understand what a beast cannot understand, and a man is a man for this reason, that he is better than a beast, then the light of men is the light of minds. The light of minds is above minds, and surpasses all minds. This was that life through which all things were made.

5. Ubi erat? hic erat; an apud Patrem erat, et hic non erat? an quod verius est, et apud Patrem erat, et hic erat? Si ergo hic erat, quare non videbatur? Quia lux in tenebris lucet, et tenebrae eam non comprehenderunt. O homines, nolite esse tenebrae, nolite esse infideles, injusti, iniqui, rapaces, avari, amatores saeculi: hae sunt enim tenebrae. Lux non est absens, sed vos absentes estis a luce. Caecus in sole praesentem habet solem, sed absens est ipse soli. Nolite ergo esse tenebrae. Haec est enim forte gratia, de qua dicturus sum, ut jam non simus tenebrae, et dicat nobis Apostolus: Fuistis enim aliquando tenebrae; nunc autem lux in Domino (Ephes. V, 8). Quia ergo non videbatur lux hominum, id est lux mentium, opus erat ut homo diceret de luce testimonium, non quidem tenebrosus, sed jam illuminatus. Nec tamen quia illuminatus, ideo ipsa lux; sed ut testimonium perhiberet de lumine. Nam non erat ille lux. Et quae erat lux? Erat lux vera, quae illuminat omnem hominem venientem in hunc mundum. Et ubi erat ista? In hoc mundo erat. Et quomodo in hoc mundo erat? numquid sicut ista lux solis, lunae, lucernarum, sic et ista lux in mundo est? Non. Quia mundus per eum factus est, et mundus eum non cognovit: hoc est, lux in tenebris lucet, et tenebrae eam non comprehenderunt. Mundus enim tenebrae; quia dilectores mundi, mundus. Num enim creatura non agnovit Creatorem suum? Testimonium dedit coelum de stella (Matth. II, 2); testimonium dedit mare, portavit ambulantem Dominum (Id. XIV, 26); testimonium dederunt venti, ad ejus jussum quieverunt (Id. VIII, 27); testimonium dedit terra, illo crucifixo contremuit (Id. XXVII, 51): si omnia ista testimonium dederunt,

5. Where was He? He was here; or was He with the Father, and not here? Or, what is truer, was He both with the Father and here? If, then, He was here, why was He not seen? Because the light shines in the darkness, and the darkness did not comprehend it. O men, do not be darkness, do not be unbelieving, unjust, wicked, rapacious, avaricious, lovers of the world: for these are the darkness. The light is not absent, but you are absent from the light. A blind man in the sun has the sun present, but he himself is absent from the sun. Do not, therefore, be darkness. For this perhaps is the grace of which I am about to speak, that we may no longer be darkness, and that the Apostle may say to us: For you were once darkness; but now light in the Lord (Eph. 5:8). Since, then, the light of men, that is, the light of minds, was not seen, there was need that a man should bear witness concerning the light, not indeed a darkened man, but one already enlightened. Yet, though enlightened, he was not on that account the light itself; but that he might bear witness concerning the light. For he was not the light. And what was the light? It was the true light, which enlightens every man coming into this world. And where was it? It was in this world. And how was it in this world? Is this light in the world in the same way as the light of the sun, of the moon, of lamps? No. Because the world was made through Him, and the world did not know Him: that is, the light shines in the darkness, and the darkness did not comprehend it. For the world is darkness; because the lovers of the world are the world. For did the creation not acknowledge its Creator? The heaven bore witness by the star (Matt. 2:2); the sea bore witness, it carried the Lord walking [on it] (Matt. 14:26); the winds bore witness, they fell quiet at His command (Matt. 8:27); the earth bore witness, it trembled when He was crucified (Matt. 27:51): if all these bore witness,

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quomodo mundus eum non cognovit, nisi quia mundus dilectores mundi, corde habitantes mundum? Et malus mundus, quia mali habitatores mundi : sicut mala domus, non parietes, sed inhabitantes.

how did the world not know Him, except that "the world" means the lovers of the world, who inhabit the world with their heart? And the world is evil because the inhabitants of the world are evil, just as a house is evil not because of its walls but because of those who live in it.

6. In propria venit, id est, in sua venit : et sui eum non receperunt. Quae ergo spes est, nisi quia quotquot receperunt eum, dedit eis potestatem filios Dei fieri? Si filii fiunt, nascuntur : si nascuntur, quomodo nascuntur? Non ex carne, non ex sanguinibus, non ex voluntate carnis, non ex voluntate viri; sed ex Deo nati sunt. Gaudeant ergo, quia ex Deo nati sunt; praesumant se pertinere ad Deum; accipiant documentum, quia ex Deo nati sunt : Et Verbum caro factum est, et habitavit in nobis. Si Verbum non erubuit nasci de homine, erubescunt homines nasci de Deo? Hoc autem quia fecit, curavit : quia curavit, videmus. Hoc enim quod Verbum caro factum est, et habitavit in nobis, medicamentum nobis factum est, ut quia terra caecabamur, de terra sanaremur : et sanati quid videremus? Et vidimus, inquit, gloriam ejus, gloriam tanquam Unigeniti a Patre, plenum gratia et veritate (Joan. I, 1-14).

6. He came unto His own, that is, He came to what was His: and His own did not receive Him. What hope is there then, except that as many as received Him, to them He gave power to become sons of God? If they become sons, they are born: if they are born, how are they born? Not of the flesh, not of bloods, not of the will of the flesh, not of the will of man; but they are born of God. Let them rejoice, then, that they are born of God; let them confidently presume that they belong to God; let them receive the proof that they are born of God: And the Word was made flesh, and dwelt among us. If the Word was not ashamed to be born of man, are men ashamed to be born of God? Because He did this, He healed: because He healed, we see. For this, that the Word was made flesh and dwelt among us, was made a medicine for us, so that, since we were blinded by earth, we might be healed by earth: and, once healed, what should we see? And we saw, he says, His glory, the glory as of the Only-begotten of the Father, full of grace and truth (John 1:1–14).

7. Joannes testimonium perhibet de ipso, et clamat dicens, Hic erat quem dixi, Qui post me venit, ante me factus est. Post me venit, et praecessit me. Quid est, ante me factus est? Praecessit me : non, factus est antequam factus essem ego; sed, antepositus est mihi : hoc est, ante me factus est. Quare ante te factus est, cum post te venerit? Quia prior me erat. Prior te, o Joannes? Quid magnum, si prior te? Bene, quia tu illi perhibes testimonium : audiamus ipsum dicentem, Et ante Abraham ego sum (Joan. VIII, 58). Sed et Abraham in medio genere humano ortus est; multi ante illum, multi post illum : audi vocem Patris ad Filium, Ante luciferum genui te (Psal. CIX, 3). Qui ante luciferum genitus est, omnes ipse illuminat. Dictus est enim quidam lucifer qui cecidit : erat enim angelus, et factus est diabolus; et dixit de illo Scriptura, Lucifer qui mane oriebatur, cecidit (Isai. XIV, 12). Unde lucifer? Quia illuminatus lucebat. Unde autem tenebrosus factus? Quia in veritate non stetit (Joan. VIII, 44). Ergo ille ante luciferum, ante omnem illuminatum : siquidem ante omnem illuminatum sit necesse est, a quo illuminantur omnes qui illuminari possunt.

7. John bears witness concerning Him, and cries out, saying, This was He of whom I said, He who comes after me was made before me. He came after me, and went before me. What is "was made before me"? He went before me: not "He was made before I was made", but "He was set before me": that is, "was made before me". Why was He made before you, when He came after you? Because He was prior to me. Prior to you, O John? What great thing is it, if He is prior to you? Well said, since you bear witness to Him: let us hear Him Himself saying, And before Abraham I am (John 8:58). But Abraham too arose in the midst of the human race; many before him, many after him: hear the voice of the Father to the Son, Before the day-star I begot Thee (Ps. 109:3). He who was begotten before the day-star Himself enlightens all. For a certain one who fell was called lucifer: for he was an angel, and became a devil; and Scripture said of him, Lucifer, who rose in the morning, has fallen (Isa. 14:12). Why lucifer? Because, being enlightened, he shone. But why was he made dark? Because he did not stand in the truth (John 8:44). Therefore He is before the day-star, before everyone enlightened: since He from whom all who can be enlightened are enlightened must necessarily be before everyone enlightened.

8. Ideo hoc sequitur : Et de plenitudine ejus nos omnes accepimus. Quid accepistis? Et gratiam pro gratia. Sic enim habent verba evangelica, collata cum exemplaribus graecis. Non ait, Et de plenitudine ejus nos omnes accepimus, gratiam pro gratia; sed sic ait, Et de plenitudine ejus nos omnes accepimus, et gratiam pro gratia, id est, accepimus : ut nescio quid nos voluerit intelligere de plenitudine ejus accepisse; et insuper gratiam pro gratia. Accepimus enim de plenitudine ejus, primo gratiam; et rursum accepimus gratiam, gratiam pro gratia. Quam gratiam primo

8. Therefore this follows: And of His fullness we have all received. What have you received? And grace for grace. For so the words of the Gospel run, when compared with the Greek copies. He does not say, And of His fullness we have all received grace for grace; but he says thus, And of His fullness we have all received, and grace for grace, that is, we have received: so that he wished us to understand that we have received something or other of His fullness, and over and above that, grace for grace. For we have received of His fullness, first grace; and again we have received grace, grace for grace. What grace

Editors' notes and page, col. 1399

Footnotes

1 ‹anchor: call not visible in the page-foot image (higher in the column)› · call in col 1399 Mss. tres, qui a terra. Alii totidem, quia a terra. Unus, quia de terra.

Three manuscripts read "qui a terra" (who [is] from the earth); as many others, "quia a terra" (because from the earth); one, "quia de terra" (because of the earth).

1 ‹anchor: call not visible in the page-foot image (higher in the column)› · call in col 1400 Ms. Fossatensis, quisquam palpet; a secunda manu.

The Fossatensis manuscript reads "quisquam palpet" (let anyone touch), by a second hand.

2 ‹anchor: si autem› · call in col 1400 Editi interponebant hic, non merito tuo; quod abest a Mss.

The printed editions inserted here "non merito tuo" (not by your merit), which is absent from the manuscripts.

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accepimus? Fidem. In fide ambulantes, in gratia ambulamus. Unde enim hoc meruimus? quibus nostris praecedentibus meritis? Non se quisque compalpet, redeat in conscientiam suam, quaerat latebras cogitationum suarum, redeat ad seriem factorum suorum : non attendat quid sit, si jam aliquid est; sed quid fuerit, ut esset aliquid; inveniet non se dignum fuisse nisi supplicio. Si ergo supplicio dignus fuisti, et venit ille qui non peccata puniret, sed peccata donaret; gratia tibi data est, non merces reddita. Unde vocatur gratia? Quia gratis datur. Non enim praecedentibus meritis emisti quod accepisti. Hanc ergo accepit gratiam primam peccator, ut ejus peccata dimitterentur. Quid meruit? Interroget justitiam; invenit poenam : interroget misericordiam; invenit gratiam. Sed hoc et promiserat Deus per Prophetas : itaque cum venit dare quod promiserat; non solum gratiam dedit, sed et veritatem. Quomodo exhibita est veritas? Quia factum est quod promissum est.

first received? Faith. Walking in faith, we walk in grace. For whence did we merit this? By what preceding merits of ours? Let no one coax himself; let him go back into his conscience, let him search the hiding-places of his thoughts, let him go back over the series of his deeds: let him not consider what he is, if he is now something, but what he was, that he might be something; he will find that he was worthy of nothing but punishment. If, then, you were worthy of punishment, and He came Who would not punish sins but forgive sins, grace has been given to you, not wages paid. Why is it called grace? Because it is given gratis. For you did not buy what you received with preceding merits. This first grace, then, the sinner received, that his sins should be forgiven. What did he merit? Let him question justice: he finds punishment; let him question mercy: he finds grace. But God had also promised this through the Prophets; and so when He came to give what He had promised, He gave not only grace but also truth. How was truth shown? Because what was promised was done.

9. Quid est ergo, gratiam pro gratia? Fide promeremur Deum; et qui digni non eramus quibus peccata dimitterentur, ex eo quia tantum donum indigni accepimus, gratia vocatur. Quid est gratia? gratis data. Quid est gratis data? Donata, non reddita. Si debebatur, merces reddita est, non gratia donata; si autem vere debebatur, bonus fuisti : si autem, ut verum est, malus fuisti, credidisti autem in eum qui justificat impium (Rom. IV, 5) (Quid est, qui justificat impium? Ex impio facit pium); cogita quid per legem tibi imminere debebat, et quid per gratiam consecutus sis. Consecutus autem istam gratiam fidei, eris justus ex fide (Justus enim ex fide vivit) (Habac. II, 4; Rom. I, 17); et promereberis Deum vivendo ex fide : cum promerueris Deum vivendo ex fide, accipies praemium immortalitatem, et vitam aeternam. Et illa gratia est. Nam pro quo merito accipis vitam aeternam? Pro gratia. Si enim fides gratia est, et vita aeterna quasi merces est fidei : videtur quidem Deus vitam aeternam tanquam debitam reddere (Cui debitam? Fideli, quia promeruit illam per fidem); sed quia ipsa fides gratia est, et vita aeterna gratia est pro gratia.

9. What, then, is grace for grace? By faith we win God's favour; and since we who were not worthy to have our sins forgiven received so great a gift while unworthy, it is called grace. What is grace? Something given gratis. What is given gratis? Something bestowed, not paid back. If it was owed, wages were paid, not grace bestowed; and if it really was owed, you were good: but if, as is the truth, you were evil, and yet you believed in Him Who justifies the ungodly (Rom. 4:5) (What is "Who justifies the ungodly"? Out of an ungodly man He makes a godly one), consider what was due to hang over you through the law, and what you have obtained through grace. Having obtained, then, this grace of faith, you will be just by faith (for the just man lives by faith) (Hab. 2:4; Rom. 1:17); and you will win God's favour by living by faith: when you have won God's favour by living by faith, you will receive as reward immortality and eternal life. And that is grace. For for what merit do you receive eternal life? For grace. For if faith is grace, and eternal life is as it were the wages of faith, God does indeed seem to pay eternal life as something owed (owed to whom? To the faithful man, because he won it by faith); but because faith itself is grace, eternal life too is grace for grace.

10. Audi Paulum apostolum confitentem gratiam, et postea debitum expetentem. Confessio gratiae quae est in Paulo? Qui prius fui blasphemus, et persecutor, et injuriosus : sed misericordiam, inquit, consecutus sum (I Tim⟨.⟩ I, 13). Indignum se dixit qui consequeretur : consecutum tamen non per merita sua, sed per misericordiam Dei. Audi illum jam flagitantem debitum, qui primo indebitam susceperat gratiam : Ego enim, inquit, jam immolor, et tempus resolutionis meae instat. Bonum certamen certavi, cursum consummavi, fidem servavi : de caetero reposita est mihi corona justitiae. Jam debitum flagitat, jam debitum exigit. Nam vide verba sequentia : Quam mihi reddet Dominus in illa die, justus judex (II Tim. IV, 6-8). Ut

10. Hear Paul the apostle confessing grace, and afterwards demanding what is owed. What is the confession of grace in Paul? I who was formerly a blasphemer and a persecutor and insolent: but I obtained mercy, he says (1 Tim. 1:13). He said that he was unworthy to obtain it; yet that he obtained it not through his own merits but through the mercy of God. Hear him now demanding what is owed, who at first had received grace that was not owed: For I, he says, am now being offered up, and the time of my dissolution is at hand. I have fought the good fight, I have finished the course, I have kept the faith: for the rest, there is laid up for me the crown of justice. Now he demands what is owed, now he exacts what is owed. For see the words that follow: Which the Lord, the just judge, will pay me on that day (2 Tim. 4:6–8). That

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ante susciperet gratiam, misericordem patrem opus habebat: ut praemium gratiae, judicem justum. Qui non damnavit impium, damnabit fidelem? Et tamen si bene cogites, ipse dedit fidem primo, qua eum promeruisti: non enim de tuo promeruisti ut tibi aliquid deberetur. Quod ergo praemium immortalitatis postea tribuit, dona sua coronat, non merita tua. Ergo, fratres, omnes de plenitudine ejus accepimus: de plenitudine misericordiae ejus, de abundantia bonitatis ejus accepimus. Quid? Remissionem peccatorum, ut justificaremur ex fide. Et insuper quid? Et gratiam pro gratia; id est, pro hac gratia in qua ex fide vivimus, recepturi sumus aliam: quid tamen nisi gratiam? Nam si dixero quia et hoc debetur, aliquid mihi assigno, quasi cui debeatur. Coronat autem in nobis Deus dona misericordiae suae: sed si in ea gratia quam primam accepimus, perseveranter ambulemus.

he might first receive grace, he needed a merciful Father; that [he might receive] the reward of grace, a just Judge. Shall He Who did not condemn the ungodly condemn the faithful? And yet, if you think it over well, He first gave the faith by which you merited Him: for you did not merit of your own that anything should be owed to you. So when He afterwards bestows the reward of immortality, He crowns His own gifts, not your merits. Therefore, brothers, of His fullness we have all received: of the fullness of His mercy, of the abundance of His goodness we have received. What? The remission of sins, that we might be justified by faith. And what besides? And grace for grace; that is, for this grace in which we live by faith, we are to receive another: yet what is it but grace? For if I say that this too is owed, I assign something to myself, as though to one to whom it is owed. But God crowns in us the gifts of His mercy: but only if we walk perseveringly in that grace which we received first.

11. Lex enim per Moysen data est: quae reos tenebat. Quid enim ait Apostolus? Lex subintravit, ut abundaret delictum (Rom. V, 20). Hoc proderat superbis, ut abundaret delictum: multum enim sibi dabant, et quasi viribus suis multum assignabant; et non poterant implere justitiam, nisi adjuvaret ille qui jusserat. Superbiam illorum volens domare Deus, dedit Legem, tanquam dicens: Ecce implete, ne putetis deesse jubentem. Non deest qui jubeat, sed deest qui impleat.

11. For the Law was given through Moses: and it held [men] guilty. For what does the Apostle say? The Law entered in, that sin might abound (Rom. 5:20). This was of profit to the proud, that sin should abound: for they gave much to themselves, and ascribed much as if to their own strength; and they could not fulfil righteousness unless He Who had commanded it helped them. God, wishing to tame their pride, gave the Law, as if saying: Behold, fulfil it, lest you think there is no one to command. There is no lack of one to command, but there is a lack of one to fulfil.

12. Si ergo deest qui impleat, unde non implet? Quia natus cum traduce peccati et mortis. De Adam natus, traxit secum quod ibi conceptum est. Cecidit primus homo; et omnes qui de illo nati sunt, de illo traxerunt concupiscentiam carnis. Oportebat ut nasceretur alius homo qui nullam traxit concupiscentiam. Homo, et homo: homo ad mortem, et homo ad vitam. Sic dicit Apostolus: Quoniam quidem per hominem mors, et per hominem resurrectio mortuorum. Per quem hominem mors, et per quem hominem resurrectio mortuorum? Noli festinare: sequitur, et dicit: Sicut enim in Adam omnes moriuntur, sic et in Christo omnes vivificabuntur (I Cor. XV, 21, 22). Qui pertinent ad Adam? Omnes qui nati sunt de Adam. Qui ad Christum? Omnes qui nati sunt per Christum. Quare omnes in peccato? Quia nemo natus est praeter Adam. Ut autem nascerentur ex Adam, necessitatis fuit ex damnatione: nasci per Christum, voluntatis est et gratiae. Non coguntur homines nasci per Christum: non quia voluerunt, nati sunt ex Adam. Omnes tamen qui ex Adam, cum peccato peccatores: omnes qui per Christum, justificati et justi, non in se, sed in illo. Nam in se si interroges, Adam sunt: in illo si interroges, Christi sunt. Quare? Quia ille caput Dominus noster Jesus Christus, non cum traduce peccati venit: sed tamen venit cum carne mortali.

12. If then there is a lack of one to fulfil, whence is it that he does not fulfil? Because he was born with the transmission of sin and death. Born of Adam, he drew with him what was conceived there. The first man fell; and all who were born of him drew from him the concupiscence of the flesh. It was necessary that another man should be born who drew no concupiscence. Man, and man: a man unto death, and a man unto life. So says the Apostle: Since indeed through a man [came] death, and through a man the resurrection of the dead. Through what man death, and through what man the resurrection of the dead? Do not hurry: he goes on, and says: For as in Adam all die, so also in Christ all shall be made alive (1 Cor. 15:21–22). Who belong to Adam? All who were born of Adam. Who to Christ? All who were born through Christ. Why are all in sin? Because no one was born apart from Adam. Now, that they were born of Adam was of necessity, from the condemnation; to be born through Christ is of will and of grace. Men are not compelled to be born through Christ: it was not because they willed it that they were born of Adam. Yet all who are of Adam are sinners with sin; all who are through Christ are justified and righteous, not in themselves, but in Him. For if you ask about them in themselves, they are Adam; if you ask about them in Him, they are Christ's. Why? Because that Head, our Lord Jesus Christ, did not come with the transmission of sin: but yet He came with mortal flesh.

13. Mors peccatorum poena erat: in Domino munus misericordiae erat, non poena peccati. Non enim aliquid habebat Dominus quare juste moreretur. Ipse

13. Death was the punishment of sinners: in the Lord it was a gift of mercy, not the punishment of sin. For the Lord had nothing for which He should justly die. He

Editors' notes and page, col. 1401

Footnotes

1 ‹anchor: Christi sunt› · call in col 1401 Carcassonensis Ms., Christus sunt.

The Carcassonne manuscript reads "Christus sunt" (they are Christ).

2 ‹anchor: poena erat› · call in col 1401 Mss. quatuor: Mors in Adam poena peccatorum erat.

Four manuscripts: "Mors in Adam poena peccatorum erat" (Death in Adam was the penalty of sins).

1 ‹anchor: call not visible in the page-foot image (higher in the column)› · call in col 1402 Editi, Deus et homo. Expungitur, et, auctoritate Mss.

The printed editions read "Deus et homo" (God and man). The "et" is struck out on the authority of the manuscripts.

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ait, Ecce venit princeps hujus mundi, et in me nihil invenit. Quare ergo moreris? Sed ut sciant omnes quia voluntatem Paris mei facio, surgite, eamus hinc (Joan. XIV, 30 et 31). Non habebat ille quare moreretur, et mortuus est: tu habes quare, et mori dedignaris? Dignare aequo animo pati per meritum tuum, quod ille pati dignatus est, ut te a sempiterna morte liberaret. Homo, et homo: sed ille, nonnisi homo; iste, Deus homo. Ille homo peccati, iste justitiae. Mortuus es in Adam, resurge in Christo: nam utrumque debetur tibi. Jam credidisti in Christum, reddes tamen quod debes de Adam. Sed non te in aeternum tenebit vinculum peccati; quia mortem tuam aeternam occidit mors temporalis Domini tui. Ipsa est gratia, fratres mei, ipsa est et veritas, quia promissa et exhibita.

says, Behold, the prince of this world comes, and in Me he has found nothing. Why then do you die? But that all may know that I do the will of My Father, rise, let us go hence (John 14:30–31). He had no reason why He should die, and He died: you have reason, and do you disdain to die? Deign to suffer with an even mind, through your own desert, what He deigned to suffer in order to free you from everlasting death. Man, and man: but the former nothing but man; the latter, God-man. The former the man of sin, the latter of righteousness. You are dead in Adam, rise again in Christ: for both are owed to you. You have already believed in Christ, yet you will pay what you owe from Adam. But the bond of sin will not hold you for ever; for the temporal death of your Lord has slain your eternal death. This is grace, my brothers, this is also truth, because it was promised and displayed.

14. Non erat ista in Veteri Testamento, quia Lex minabatur, non opitulabatur; jubebat, non sanabat; languorem ostendebat, non auferebat: sed illi praeparabat medico venturo cum gratia et veritate; tanquam ad aliquem quem curare vult medicus, mittat primo servum suum, ut ligatum illum inveniat. Sanus non erat, sanari nolebat, et ne sanaretur, sanum se esse jactabat: missa Lex est, ligavit eum; invenit se reum, jam clamat de ligatura. Venit Dominus, curat amaris aliquantum et acribus medicamentis: dicit enim aegroto, Ferto; dicit, Tolera; dicit, Noli diligere mundum, habeto patientiam, curet te ignis continentiae, ferrum persecutionum tolerent vulnera tua. Expavescebas quamvis ligatus: liber ille et non ligatus bibit quod tibi dabat; prior passus est ut te consolaretur, tanquam dicens, Quod times pati pro te, prior patior pro te. Haec est gratia, et magna gratia. Quis illam digne collaudat?

14. This was not in the Old Testament, because the Law threatened, it did not help; it commanded, it did not heal; it showed the sickness, it did not take it away: but it prepared [the sick man] for that physician who was to come with grace and truth; as when a physician who wishes to cure someone sends his servant first, so that he may find him bound. He was not healthy, he did not want to be healed, and so that he should not be healed, he boasted that he was healthy: the Law was sent, it bound him; he finds himself guilty, now he cries out about the binding. The Lord comes, He cures with somewhat bitter and sharp medicines: for He says to the sick man, Bear; He says, Endure; He says, Do not love the world, have patience, let the fire of continence cure you, let your wounds endure the steel of persecutions. You were terrified, though bound: He, free and not bound, drank what He was giving you; He suffered first in order to console you, as if saying, What you fear to suffer, I suffer first for you. This is grace, and great grace. Who praises it worthily?

15. De humilitate Christi loquor, fratres mei. Majestatem Christi et divinitatem Christi quis loquitur? In explicando et dicendo ut quoquomodo humilitatem Christi loqueremur, non sufficimus, imo deficimus: totum cogitantibus committimus, non audientibus adimplemus. Cogitate humilitatem Christi. Sed quis nobis, inquis, eam explicat, nisi tu dicas? Ille intus dicat. Melius illud dicit qui intus habitat, quam qui foris clamat. Ipse vobis ostendat gratiam humilitatis suae, qui coepit habitare in cordibus vestris. Jamvero si in ejus humilitate explicanda et eroganda deficimus, majestatem ejus quis loquatur? Si Verbum caro factum conturbat nos, In principio erat Verbum quis explicabit? Tenete ergo, fratres, soliditatem istam.

15. I am speaking of the humility of Christ, my brothers. The majesty of Christ and the divinity of Christ, who speaks of that? In explaining and saying, so that we might in some fashion speak of the humility of Christ, we are not sufficient, rather we fall short: we commit the whole to those who reflect, we do not fill it out for those who listen. Reflect on the humility of Christ. But who, you say, explains it to us, unless you speak? Let Him speak within. He Who dwells within says it better than he who shouts outside. May He Himself show you the grace of His humility, Who has begun to dwell in your hearts. Now if we fall short in explaining and dispensing His humility, who may speak of His majesty? If The Word was made flesh confounds us, who will explain In the beginning was the Word? Hold fast, then, brothers, to this firm ground.

16. Lex per Moysen data est, gratia et veritas per Jesum Christum facta est. Per servum Lex data est, reos fecit: per Imperatorem indulgentia data est; reos liberavit. Lex per Moysen data est. Non sibi aliquid amplius servus assignet, quam quod per illum factum est. Electus ad magnum ministerium tanquam fidelis in domo, sed tamen servus, agere secundum Legem potest, solvere a reatu Legis non potest. Lex ergo per Moysen data est, Gratia et veritas per Jesum Christum facta est.

16. The Law was given through Moses, grace and truth came about through Jesus Christ. Through a servant the Law was given, it made men guilty: through the Emperor pardon was given; it set the guilty free. The Law was given through Moses. Let the servant not ascribe to himself anything more than what was done through him. Chosen for a great ministry as one faithful in the house, but nevertheless a servant, he can act according to the Law, he cannot release from the guilt of the Law. The Law therefore was given through Moses, Grace and truth came about through Jesus Christ.

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17. Et ne forte aliquis dicat, Et Gratia et veritas non est facta per Moysen, qui vidit Deum? statim subjecit, Deum nemo vidit unquam. Et unde innotuit Moysi Deus? Quia revelavit servo suo Dominus. Quis Dominus? Ipse Christus, qui praemisit Legem per servum, ut veniret ipse cum Gratia et veritate. Deum enim nemo vidit unquam. Et unde illi servo quantum capere posset apparuit? Sed unigenitus, inquit, Filius qui est in sinu Patris, ipse enarravit. Quid est, in sinu Patris? In secreto Patris. Non enim Deus habet sinum, sicut nos habemus in vestibus, aut cogitandus est sic sedere quomodo nos, aut forte cinctus est ut sinum haberet: sed quia sinus noster intus est, secretum Patris sinus Patris vocatur. In secreto Patris, qui Patrem novit, ipse enarravit. Nam Deum nemo vidit unquam. Ipse ergo venit, et narravit quidquid vidit. Quid vidit Moyses? Moyses vidit nubem, vidit angelum, vidit ignem: omnis illa creatura est; typum Domini sui gerebat, non ipsius Domini praesentiam exhibebat. Namque aperte habes in Lege, Et loquebatur Moyses cum Domino, contra in contra sicut amicus cum amico suo. Sequeris ipsam Scripturam, et invenis Moysen dicentem, Si inveni gratiam in conspectu tuo, ostende mihi teipsum manifeste, ut videam te. Et parum est quia dixit: responsum accepit, Non potes videre faciem meam (Exod. XXXIII, 11, 13, 20). Loquebatur ergo, fratres mei, cum Moyse angelus, portans typum Domini: et illa omnia quae ibi per angelum facta sunt, futuram is⟨t⟩am gratiam et veritatem promittebant. Qui bene scrutantur Legem, noverunt: et cum opportunum est, ut et nos aliquid inde dicamus, quantum Dominus revelat, non tacemus Charitati vestrae.

17. And lest anyone should perhaps say, "And was grace and truth not made through Moses, who saw God?", He at once added, No one has ever seen God. And how then did God become known to Moses? Because the Lord revealed [Himself] to His servant. Which Lord? Christ Himself, Who sent the Law ahead through a servant, so that He Himself might come with grace and truth. For no one has ever seen God. And how then did He appear to that servant, as far as he could grasp? But the only-begotten Son, it says, Who is in the bosom of the Father, He has declared [Him]. What is "in the bosom of the Father"? In the secret of the Father. For God does not have a bosom as we have in our garments, nor is He to be thought of as sitting as we do, or perhaps as girded so as to have a bosom; but because our bosom is within, the secret of the Father is called the bosom of the Father. In the secret of the Father: He Who knew the Father, He has declared [Him]. For no one has ever seen God. He therefore came, and told whatever He saw. What did Moses see? Moses saw a cloud, saw an angel, saw fire: all that is creature; it bore a figure of its Lord, it did not display the presence of the Lord Himself. For you plainly have in the Law, And Moses spoke with the Lord, face against face, as a friend with his friend. Follow the Scripture itself, and you find Moses saying, If I have found grace in Thy sight, show me Thyself plainly, that I may see Thee. And it is not just that he said it: he received the answer, You cannot see My face (Exod. 33:11, 13, 20). So it was an angel, my brothers, who spoke with Moses, bearing the figure of the Lord; and all those things which were done there through the angel promised this grace and truth that was to come. Those who search the Law well know this; and when it is opportune that we too should say something about it, so far as the Lord reveals, we do not keep silent towards Your Charity.

18. Illud autem sciatis, quia omnia quae corporaliter visa sunt, non erant illa substantia Dei. Illa enim oculis carnis videmus: Dei substantia unde videtur? Evangelium interroga: Beati mundo corde; quia ipsi Deum videbunt (Matth. V, 8). Fuerunt homines qui dicerent vanitate sui cordis decepti, Pater invisibilis est, Filius autem visibilis est. Unde visibilis? Si propter carnem, quia suscepit carnem; manifestum est. Illi enim qui carnem Christi viderunt, aliqui crediderunt, aliqui crucifixerunt: et qui crediderunt, illo crucifixo nutaverunt; et nisi ipsam post resurrectionem palparent, fides ad eos non revocaretur. Si ergo propter carnem visibilis Filius; et nos concedimus, et est catholica fides: si autem ante carnem sicut ipsi dicunt, id est, antequam incarnaretur; multum delirant, et multum errant. Facta enim sunt illa visibilia corporaliter per creaturam, in quibus typus ostenderetur: non utique substantia ipsa demonstrabatur et manifestabatur. Et hoc attendat Charitas vestra lene documentum. Sapientia Dei videri oculis non potest. Fratres, si Christus Sapientia Dei, et Virtus Dei (I Cor. I, 24); si Christus Verbum Dei; verbum hominis oculis non videtur, Verbum Dei videri sic potest?

18. But know this, that all the things which were seen bodily were not the substance of God. For those things we see with the eyes of the flesh: by what is the substance of God seen? Ask the Gospel: Blessed are the clean of heart, for they shall see God (Matt. 5:8). There were men who, deceived by the vanity of their heart, said, The Father is invisible, but the Son is visible. Visible from what? If on account of the flesh, because He took up flesh, that is plain. For of those who saw the flesh of Christ, some believed, some crucified; and those who believed wavered when He was crucified, and unless they had handled that very [flesh] after the resurrection, faith would not have been recalled to them. If, then, the Son is visible on account of the flesh, we too grant it, and it is the catholic faith; but if before the flesh, as they themselves say, that is, before He was incarnate, they rave greatly and err greatly. For those visible things were made bodily through the creature, in which a figure might be shown; by no means was the substance itself demonstrated and manifested. And let Your Charity attend to this gentle proof. The Wisdom of God cannot be seen with the eyes. Brothers, if Christ is the Wisdom of God and the Power of God (1 Cor. 1:24); if Christ is the Word of God; a man's word is not seen with the eyes, can the Word of God be seen thus?

Editors' notes and page, col. 1403

Footnotes

1 ‹anchor: lene documentum› · call in col 1403 Mss. plerique, leve documentum: forte pro, breve documentum.

Most manuscripts read "leve documentum" (a light lesson): perhaps for "breve documentum" (a short lesson).

(printed under page 50)

(a) ‹anchor: Fuerunt homines› · call in col 1403

Ariani.

The Arians.

1 ‹anchor: call not visible in the page-foot image (higher in the column)› · call in col 1404 Editi, neomeniis: corrupte pro, maenianis, quod nostri omnes Mss. praeferunt. Maeniana veteres vocant podiolos, seu domorum solaria.

The printed editions read "neomeniis" (new moons): a corruption of "maenianis", which all our manuscripts give. The ancients called "maeniana" the small balconies or sun-terraces of houses.

2 ‹anchor: tam manifestam› · call in col 1404 Editi, magnificam. Mss. omnes, manifestam.

The printed editions read "magnificam" (magnificent); all the manuscripts, "manifestam" (manifest).

(printed under page 50)

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19. Expellite ergo de cordibus vestris carnales cogitationes, ut vere sitis sub gratia, ut ad Novum Testamentum pertineatis. Ideo vita aeterna promittitur in Novo Testamento. Legite Vetus Testamentum, et videte quia carnali adhuc populo ea quidem praecipiebantur quae nobis. Nam unum Deum colere, et nobis praecipitur. Non accipies in vanum nomen Domini Dei tui, et nobis praecipitur: quod est secundum praeceptum. Observa diem sabbati, magis nobis praecipitur: quia spiritualiter observandum praecipitur. Judaei enim serviliter observant diem sabbati, ad luxuriam, ad ebrietatem. Quanto melius feminae eorum lanam facerent, quam illo die in maenianis saltarent? Absit, fratres, ut illos dicamus observare sabbatum. Spiritualiter observat sabbatum christianus, abstinens se ab opere servili. Quid est enim ab opere servili? A peccato. Et unde probamus? Dominum interroga: Omnis qui facit peccatum, servus est peccati (Joan. VIII, 34). Ergo et nobis praecipitur spiritualiter observatio sabbati. Jam illa omnia praecepta nobis magis praecipiuntur, et observanda sunt: Non occides, Non maechaberis, Non furaberis, Non falsum testimonium dices, Honora patrem et matrem, Non concupisces rem proximi tui, Non concupisces uxorem proximi tui (Exod. XX, 3-17). Nonne ista omnia et nobis praecipiuntur? Sed quaere mercedem, et invenies ibi dici: Ut expellantur hostes a facie tua, et accipiatis terram quam promisit Deus patribus vestris (Levit. XXVI, 1-13). Quia non poterant capere invisibilia, per visibilia tenebantur. Quare tenebantur? Ne penitus interirent, et ad idola laberentur. Nam fecerunt hoc, fratres mei, sicut legitur, obliti tanta miracula quae fecit Deus coram oculis eorum. Mare discissum est; via facta est in mediis fluctibus; sequentes hostes eorum eisdem aquis operti sunt, per quas illi transierunt (Exod. XIV, 21-31): et cum Moyses homo Dei recessisset ab oculis eorum, idolum petierunt, et dixerunt: Fac nobis deos qui nos praeeant, quia ille homo dimisit nos. Tota spes eorum in homine posita erat, non in Deo. Ecce mortuus est homo: numquid mortuus est Deus qui eruerat eos de terra Aegypti? Et cum fecissent sibi imaginem vituli, adoraverunt, et dixerunt, Hi sunt dii tui, Israel, qui te liberaverunt de terra Aegypti (Id. XXXII, 1-4). Quam cito obliti tam manifestam gratiam! Quibus ergo modis teneretur populus talis, nisi promissis carnalibus?

19. Drive out, then, carnal thoughts from your hearts, so that you may truly be under grace, so that you may belong to the New Testament. That is why eternal life is promised in the New Testament. Read the Old Testament, and see that to a people still carnal the same things were indeed commanded as to us. For to worship one God is commanded to us too. You shall not take the name of the Lord your God in vain is commanded to us too: which is the second commandment. Observe the sabbath day is commanded to us even more: because it is commanded to be observed spiritually. For the Jews observe the sabbath day in a servile way, for luxury, for drunkenness. How much better would their women be making wool than dancing on balconies on that day? Far be it from us, brothers, to say that they observe the sabbath. The Christian observes the sabbath spiritually, abstaining from servile work. For what does "from servile work" mean? From sin. And how do we prove it? Ask the Lord: Everyone who commits sin is a slave of sin (John 8:34). Therefore the observance of the sabbath is commanded to us too, spiritually. Now all those commandments are commanded to us even more, and are to be observed: You shall not kill, You shall not commit adultery, You shall not steal, You shall not speak false witness, Honour father and mother, You shall not covet your neighbour's property, You shall not covet your neighbour's wife (Exod. 20:3–17). Are not all these commanded to us also? But look for the reward, and you will find it said there: That the enemies may be driven out from before your face, and that you may receive the land which God promised to your fathers (Lev. 26:1–13). Because they could not grasp invisible things, they were held by visible ones. Why were they held? So that they should not perish utterly and slip away to idols. For they did this, my brothers, as we read, forgetting such great miracles which God had done before their eyes. The sea was divided; a way was made in the midst of the waves; their enemies following them were covered by the same waters through which they had passed (Exod. 14:21–31): and when Moses the man of God had withdrawn from their eyes, they demanded an idol, and said: Make us gods to go before us, for that man has abandoned us. Their whole hope was placed in a man, not in God. See, the man has died: has God died, Who had rescued them from the land of Egypt? And when they had made themselves an image of a calf, they worshipped it, and said: These are your gods, Israel, who freed you from the land of Egypt (Exod. 32:1–4). How quickly they forgot so manifest a grace! By what means, then, could such a people be held, except by carnal promises?

20. Ea ibi jubentur in decalogo Legis quae et nobis; sed non ea promittuntur quae nobis. Nobis quid promittitur? Vita aeterna. Haec est autem vita aeterna, ut cognoscant te unum verum Deum, et quem misisti Jesum Christum (Joan. XVII, 3). Cognitio Dei promittitur: ipsa est gratia pro gratia. Fratres, modo credimus, non videmus: pro ista fide praemium erit, videre quod credimus. Noverant hoc Prophetae, sed occultum erat antequam veniret. Nam quidam suspirans amator in Psalmis ait: Unam petii a Domino, hanc requiram.

20. The same things are commanded there in the decalogue of the Law as are commanded to us; but the same things are not promised as are promised to us. What is promised to us? Eternal life. And this is eternal life, that they may know Thee, the one true God, and Him Whom Thou hast sent, Jesus Christ (John 17:3). The knowledge of God is promised: this is grace for grace. Brothers, now we believe, we do not see: the reward for this faith will be to see what we believe. The Prophets knew this, but it was hidden before He came. For a certain sighing lover says in the Psalms: One thing I have asked of the Lord, this I will seek.

Editors' notes and page, col. 1404

Footnotes

1 ‹anchor: in maenianis› · call in col 1404 Editi, neomeniis: corrupte pro, maenianis, quod nostri omnes Mss. praeferunt. Maeniana veteres vocant podiolos, seu domorum solaria.

The editions read "neomeniis" (new moons): a corruption for "maenianis" (balconies), which all our manuscripts give. The ancients call "maeniana" little balconies, or the sun-terraces of houses.

2 ‹anchor: manifestam› · call in col 1404 Editi, magnificam. Mss. omnes, manifestam.

The editions read "magnificam" (magnificent). All the manuscripts, "manifestam" (manifest).

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PL 35:1405

Et quaeris quid petat? Forte enim terram petit fluentem lacte et melle carnaliter, quamvis spiritualiter ista quaerenda sit et petenda: aut forte subjectionem hostium suorum, aut mortem inimicorum, aut imperia et facultates hujus s⟨ae⟩culi. Ardet enim amore, et multum suspirat, et aestuat, et anhelat. Videamus quid petat, Unam petii a Domino, hanc requiram. Quid est hoc quod requirit? Ut inhabitem, inquit, in domo Domini, per omnes dies vitae meae. Et puta quia habitas in domo Domini, unde ibi erit gaudium tuum? Ut contempler, inquit, delectationem Domini (Psal. XXVI, 4).

And do you ask what he is asking for? Perhaps he is asking for a land flowing with milk and honey in a carnal sense, though that land is to be sought and asked for spiritually; or perhaps the subjection of his foes, or the death of his enemies, or the dominions and riches of this world. For he burns with love, and sighs much, and is fevered, and pants. Let us see what he asks for: "One thing have I asked of the Lord, this will I seek after." What is this that he seeks after? "That I may dwell," he says, "in the house of the Lord all the days of my life." And suppose that you do dwell in the house of the Lord: from what will your joy there come? "That I may contemplate," he says, "the delight of the Lord" (Ps. 26:4).

21. Fratres mei, unde clamatis, unde exsultatis, unde amatis, nisi quia ibi est scintilla hujus charitatis? Quid desideratis, rogo vos? Videri potest oculis? tangi potest? pulchritudo aliqua est quae oculos delectat? Nonne martyres amati sunt vehementer; et quando eos commemoramus, inardescimus amore? Quid in illis amamus, fratres? Membra laniata a feris? Quid foedius, si oculos carnis interroges? quid pulchrius, si oculos cordis interroges? Quid tibi videtur adolescens pulcherrimus fur? Quomodo horrent oculi tui? Numquid oculi carnis horrent? Si ipsos interroges, nihil illo corpore compositius, nihil ordinatius; et parilitas membrorum, et coloris delectatio illicit oculos: et tamen cum audis quia fur est, fugis hominem animo. Vides ex alia parte senem curvum, baculo innitentem, vix se moventem, rugis undique exaratum: quid vides quod oculos delectet? Audis quia justus est; amas, amplecteris. Talia nobis praemia promissa sunt, fratres mei: tale aliquid amate, tali regno suspirate, talem patriam desiderate; si vultis pervenire ad id cum quo venit Dominus noster, id est, ad gratiam et veritatem. Si autem corporalia praemia concupieris a Deo, adhuc sub Lege es, et ideo ipsam Legem non implebis. Quando enim videris abundare ista temporalia in eis qui Deum offendunt, nutant gressus tui, et dicis tibi: Ecce ego colo Deum, quotidie ad ecclesiam curro, genua mihi trita sunt in orationibus; et assidue aegroto: homicidia faciunt homines, rapinas faciunt; exsultant et abundant, bene est illis. Talia ergo quaerebas a Deo? Certe ad gratiam pertinebas. Si gratiam ideo tibi dedit Deus, quia gratis dedit, gratis ama. Noli ad praemium diligere Deum; ipse sit praemium tuum. Dicat anima tua, Unam petii a Domino, hanc requiram, ut inhabitem in domo Domini per omnes dies vitae meae, ut contempler delectationem Domini. Noli timere ne fastidio deficias: talis erit illa delectatio pulchritudinis, ut semper tibi praesens sit, et nunquam satieris; imo semper satieris, et nunquam satieris. Si enim dixero quia non satiaberis, fames erit; si dixero quia satiaberis, fastidium timeo: ubi nec fastidium erit, nec fames, quid dicam nescio; sed Deus habet quod exhibeat non invenientibus quomodo dicant, et credentibus quod accipiant.

21. My brothers, why do you cry out, why do you exult, why do you love, unless it is because a spark of this charity is there? What do you desire, I ask you? Can it be seen with the eyes? Can it be touched? Is it some beauty that delights the eyes? Were not the martyrs loved intensely; and when we commemorate them, do we not burn with love? What do we love in them, brothers? Limbs torn by wild beasts? What is more hideous, if you ask the eyes of the flesh? What is more beautiful, if you ask the eyes of the heart? How does a very handsome young man who is a thief seem to you? How do your eyes shudder? Is it the eyes of the flesh that shudder? If you ask them, nothing is more well-formed than that body, nothing more well-ordered; both the symmetry of the limbs and the delight of the complexion entice the eyes: and yet when you hear that he is a thief, you flee the man in your mind. On the other side you see an old man, bent, leaning on a staff, scarcely moving himself, furrowed all over with wrinkles: what do you see that delights the eyes? You hear that he is a just man; you love him, you embrace him. Such are the rewards promised to us, my brothers: love something of this kind, sigh for such a kingdom, desire such a homeland, if you wish to arrive at that with which our Lord came, that is, at grace and truth. But if you covet bodily rewards from God, you are still under the Law, and for that reason you will not fulfil the Law itself. For when you see these temporal things abounding in those who offend God, your steps falter, and you say to yourself: See, I worship God, I run to church every day, my knees are worn out with prayers, and I am constantly ill: men commit murders, they commit robberies; they exult and abound, it goes well with them. Was it such things, then, that you were seeking from God? Surely you belonged to grace. If God gave you grace for this reason, that He gave it gratis, love gratis. Do not love God for a reward; let Him be your reward. Let your soul say: "One thing have I asked of the Lord, this will I seek after, that I may dwell in the house of the Lord all the days of my life, that I may contemplate the delight of the Lord." Do not fear that you will fail through weariness: such will be that delight of beauty that it will always be present to you, and you will never be sated; nay rather, you will always be sated, and never be sated. For if I say that you will not be sated, there will be hunger; if I say that you will be sated, I fear weariness: where there will be neither weariness nor hunger, what I am to say I do not know; but God has something to show to those who do not find how to say it, and who believe that they will receive it.

Editors' notes and page, col. 1405

Footnotes

1 ‹anchor: nihil ordinatius› · call in col 1405 Editi, ornatius. Sed melius Mss., ordinatius.

The printed editions read "ornatius" (more adorned). But the manuscripts read better: "ordinatius" (more well-ordered).

2 ‹anchor: ad gratiam pertinebas› · call in col 1405 Ms. Germanensis, non pertinebas.

The Saint-Germain manuscript reads "non pertinebas" (you did not belong).

1 ‹anchor: se tonderet› · call in col 1406 Editi, tondet. At Mss., tonderet.

The printed editions read "tondet" (shears). But the manuscripts read "tonderet" (was shearing).

(printed under page 51)