Migne Reading Room
PL 38 · cols. 1471–1475
Augustine, Sermo 336 (In dedicatione ecclesiae)
Sermon CCCXXXVI
SERMO CCCXXXVI. In Dedicatione Ecclesiae, I.
SERMON CCCXXXVI. On the Dedication of a Church, I.
CAPUT PRIMUM. — 1. Aedificatio et dedicatio domus Dei in nobis. Mandatum novum canticum novum. Celebritas hujus congregationis, dedicatio est domus orationis. Domus ergo nostrarum orationum ista est, domus Dei nos ipsi. Si domus Dei nos ipsi, nos in hoc saeculo aedificamur, ut in fine saeculi dedicemur. Aedificium, imo aedificatio habet laborem, dedicatio exsultationem. Quod hic fiebat, quando ista surgebant, hoc fit modo cum congregantur credentes in Christum. Credendo enim quasi de silvis et montibus ligna et lapides praeciduntur: cum vero catechizantur, baptizantur, formantur, tanquam inter
CHAPTER ONE. — 1. The building and dedication of the house of God in us. The new commandment is the new song. The festivity of this assembly is the dedication of a house of prayer. This, then, is the house of our prayers; the house of God is we ourselves. If we ourselves are the house of God, we are being built in this world, that we may be dedicated at the end of the world. The building, or rather the building-up, has toil; the dedication, exultation. What was being done here when these [walls] were rising, this is done now when those believing in Christ are gathered together. For by believing, as it were, timbers and stones are cut out of the woods and mountains: but when they are catechized, baptized, formed, it is as though between
Editors' notes and page, col. 1471
Footnotes
(*) ‹anchor: SERMO CCCXXXVI› · call in col 1471 Emendatus ad cb. f. r. t. v. et ad Am. Er. Par. Lov.
Corrected against cb. f. r. t. v. and against Am. Er. Par. Lov. [the manuscripts so designated, and the editions of Amerbach, Erasmus, Paris and Louvain]
(printed under page 742)
(a) ‹anchor: SERMO CCCXXXVI› · call in col 1471
Alias, de Tempore 256.
Elsewhere, de Tempore 256.
(printed under page 742)
(b) ‹anchor: In Dedicatione Ecclesiae, I› · call in col 1471
Possidius in Indiculo, cap. 10, notat « de Dedicatione Ecclesiae tractatus duos : » ipsa, putamus, habitos die qua primum dedicatio fiebat, populi conventu praesente celeberrimo, non vero qua post annum deinceps recolebatur facta jam ante dedicatio. Hujusmodi quippe anniversariae solemnitatis in vetere Carthaginensis Ecclesiae calendario nullum vestigium.
Possidius in the Indiculus, ch. 10, notes "two treatises on the Dedication of a Church": delivered, we think, on the very day on which the dedication was first being performed, with a very crowded gathering of the people present, and not on the day on which, a year later and thereafter, a dedication already made earlier was commemorated. For of an anniversary solemnity of this kind there is no trace in the old calendar of the Church of Carthage.
(printed under page 742)
manus fabrorum et opificum dolantur, collineantur, complanantur. Verumtamen domum Domini non faciunt, nisi quando charitate compaginantur. Ligna ista et lapides si non sibi certo ordine cohaererent, si non se pacifice innecterent, si non se invicem cohaerendo sibi, quodam modo amarent; nemo huc intraret. Denique quando vides in aliqua fabrica lapides et ligna bene sibi cohaerere, securus intras, ruinam non times. Volens ergo Dominus Christus intrare, et in nobis habitare, tanquam aedificando dicebat: Mandatum novum do vobis, ut vos invicem diligatis (Joan. XIII, 34). Mandatum, inquit, do vobis. Veteres enim eratis, domum mihi nondum faciebatis, in vestra ruina jacebatis. Ergo ut eruamini de vestrae ruinae vetustate, vos invicem amate. Consideret ergo Charitas vestra, aedificari adhuc istam domum toto, sicut praedictum est et promissum, orbe terrarum. Cum enim aedificaretur domus post captivitatem, sicut habet alius psalmus, dicebatur: Cantate Domino canticum novum; cantate Domino, omnis terra (Psal. XCV, 1). Quod ibi dixit, canticum novum; hoc Dominus dixit, mandatum novum. Quid enim habet canticum novum, nisi amorem novum? Cantare amantis est. Vox hujus cantoris, fervor est sancti amoris.
the hands of the craftsmen and workmen they are hewn, aligned, levelled. Nevertheless they do not make the house of the Lord, except when they are joined together by charity. If these timbers and stones did not cohere with one another in a fixed order, if they did not bind themselves together peaceably, if by cohering with one another they did not, in a certain way, love one another; no one would enter here. In short, when you see in some building stones and timbers cohering well with one another, you enter without fear, you do not fear a collapse. The Lord Christ, therefore, wishing to enter and to dwell in us, was saying, as though building: A new commandment I give you, that you love one another (John 13:34). A commandment, He says, I give you. For you were old, you were not yet making a house for me, you were lying in your own ruin. Therefore, that you may be rescued from the oldness of your ruin, love one another. Let your Charity consider, then, that this house is still being built throughout the whole world, as was foretold and promised. For when the house was being built after the captivity, as another psalm has it, it was said: Sing to the Lord a new song; sing to the Lord, all the earth (Ps. 95:1 [96:1]). What he there called a new song, this the Lord called a new commandment. For what has a new song, but a new love? To sing is [the part] of one who loves. The voice of this singer is the fervour of holy love.
CAPUT II. — 2. Amandus Deus propter ipsum, et proximus propter Deum. Amemus, gratis amemus: Deum enim amamus, quo nihil melius invenimus. Ipsum amemus propter ipsum, et nos in ipso, tamen propter ipsum. Ille enim veraciter amat amicum, qui Deum amat in amico, aut quia est in illo, aut ut sit in illo. Haec est vera dilectio: propter aliud si nos diligimus, odimus potius quam diligimus. Qui enim amat iniquitatem: quid odit? forte vicinum suum, forte vicinam suam? Expavescat, odit animam suam (Psal. X, 6). Odium animae, amor nequitiae. Ergo contra odium nequitiae, amor animae. Qui diligitis Dominum, odio habete malum (Psal. XCVI, 10). Bonus est Deus, malum est quod amas, et te ipsum malum amas: quomodo amas Deum, cum adhuc amas quod odit Deus? Audisti enim quia Deus dilexit nos (I Joan. IV, 10): et verum est, dilexit nos; et quales dilexerit, si attendamus, erubescimus. Sed ideo non erubescimus, quia diligendo tales, fecit esse non tales. Erubescimus recordatione praeteritorum, gaudemus spe futurorum. Quare enim jam erubescamus quod fuimus, et non potius confidamus quia spe salvi facti sumus? Denique audivimus, Accedite ad eum, et illuminamini, et vultus vestri non erubescent (Psal. XXXIII, 6). Si recedat lumen, redis ad confusionem. Accedite ad eum, et illuminamini. Ergo ille lumen, nos sine illo tenebrae. Si recesseris a lumine, in tuis tenebris remanebis: si ergo accesseris, non de tuo lucebis, Fuistis enim aliquando tenebrae, ait Apostolus fidelibus ex infidelibus: Fuistis aliquando tenebrae, nunc autem lux in Domino (Ephes. V, 8). Si ergo lux in Domino, tenebrae sine Domino. Porro si lux in
CHAPTER II. — 2. God is to be loved for His own sake, and one's neighbour for God's sake. Let us love, let us love freely: for we love God, than whom we find nothing better. Let us love Him for His own sake, and ourselves in Him, yet still for His sake. For he truly loves a friend who loves God in his friend, either because God is in him, or that God may be in him. This is true love: if we love one another for some other reason, we hate rather than love. For he who loves iniquity — what does he hate? perhaps his neighbour, man or woman? Let him be afraid: he hates his own soul (Ps. 10:6 [11:5]). Hatred of the soul is love of wickedness. Conversely, then, hatred of wickedness is love of the soul. You who love the Lord, hate evil (Ps. 96:10 [97:10]). God is good; what you love is evil, and you love your own evil self: how do you love God, when you still love what God hates? For you have heard that God loved us (1 John 4:10): and it is true, He loved us; and if we consider what sort of persons He loved, we blush. But the reason we do not blush is this: that by loving us as such, He has made us to be not such. We blush at the remembrance of things past, we rejoice in the hope of things to come. For why should we now blush at what we were, and not rather trust, since in hope we have been made safe? Finally we have heard: Come to Him, and be enlightened, and your faces shall not blush (Ps. 33:6 [34:5]). If the light withdraws, you return to confusion. Come to Him, and be enlightened. He, then, is the light; we without Him are darkness. If you withdraw from the light, you will remain in your own darkness: if, then, you draw near, you will not shine from your own light — for you were once darkness, says the Apostle to the faithful drawn from unbelievers: You were once darkness, but now you are light in the Lord (Eph. 5:8). If, then, there is light in the Lord, there is darkness without the Lord. Further, if light is in
Editors' notes and page, col. 1472
Footnotes
(1) ‹anchor: redis ad confusionem› · call in col 1472
Mss, recedis a confessione.
The manuscripts: recedis a confessione ("you withdraw from confession").
(printed under page 742)
Domino, et tenebrae sine Domino; accedite ad eum, et illuminamini.
the Lord, and darkness is without the Lord: come to Him, and be enlightened.
CAPUT III. — 3. Christi passio praedicta in Psalmo dedicationis. Attendite in Psalmo dedicationis, quem modo cantavimus, ex ruina aedificium. Conscidisti saccum meum: hoc pertinet ad ruinam. Quid ergo ad aedificium? Et accinxisti me laetitia. Vox dedicationis, Ut cantet tibi gloria mea, et non compungar. Quis est qui loquitur? In verbis ejus agnoscite. Si expono obscurum est. Ergo verba ejus dicam, continuo agnoscetis loquentem, ut ametis alloquentem. Quis est qui dicere potuit, Domine, eruisti ab inferis animam meam (Psal. XXIX, 12, 13, 4)? Cujus anima jam ab inferis eruta est, nisi de qua dictum est alio loco, Non derelinques animam meam in inferno (Psal. XV, 10)? Proponitur dedicatio, et cantatur liberatio: jubilatur canticum dedicationis domus, et dicitur, Exaltabo te, Domine, quoniam suscepisti me, et non jucundasti inimicos meos super me (Psal. XXIX, 2). Attendite Judaeos inimicos, qui se putabant occidisse Christum, vicisse quasi inimicum, perdidisse quasi hominem caeteris similem atque mortalem. Resurrexit tertia die, et haec est vox ejus, Exaltabo te, Domine, quoniam suscepisti me. Attendite Apostolum dicentem, Propter quod eum Deus exaltavit, et dedit illi nomen quod est super omne nomen (Philipp. II, 9). Et non jucundasti inimicos meos super me. Ipsi quidem in Christi morte jucundabantur, sed in ejus resurrectione, ascensione, praedicatione aliqui compungebantur.
CHAPTER III. — 3. The passion of Christ foretold in the Psalm of the dedication. Attend, in the Psalm of the dedication which we have just now sung, to a building out of ruin. Thou hast torn my sackcloth: this belongs to ruin. What, then, belongs to the building? And Thou hast girded me with gladness. The voice of the dedication: That my glory may sing to Thee, and I may not be pierced with remorse. Who is it that speaks? Recognize Him in His words. If I explain, it is obscure. I will therefore say His words; you will at once recognize the speaker, that you may love Him as He addresses you. Who is it that could say, O Lord, Thou hast brought up my soul from the netherworld (Ps. 29:12, 13, 4 [30:11, 12, 3])? Whose soul has already been brought up from the netherworld, except the soul of which it is said elsewhere, Thou wilt not abandon my soul in hell (Ps. 15:10 [16:10])? The dedication is set forth, and deliverance is sung: the song of the dedication of the house is raised in jubilation, and it is said, I will extol Thee, O Lord, for Thou hast taken me up, and hast not made my enemies rejoice over me (Ps. 29:2 [30:1]). Consider the Jews as enemies, who thought they had killed Christ, had conquered Him as an enemy, had destroyed Him as a man like the rest and mortal. He rose on the third day, and this is His voice: I will extol Thee, O Lord, for Thou hast taken me up. Attend to the Apostle saying, Wherefore God exalted Him, and gave Him a name which is above every name (Phil. 2:9). And Thou hast not made my enemies rejoice over me. They indeed rejoiced at the death of Christ, but at His resurrection, ascension, and preaching some were pierced with compunction.
In ejus ergo praedicatione et per Apostolorum constantiam diffamatione aliqui compungebantur et convertebantur, aliqui obdurabantur et confundebantur; nulli tamen jucundabantur. Modo quando implentur ecclesiae, putamus jucundari Judaeos? Ecclesiae aedificantur, dedicantur, implentur, quomodo illi jucundantur? Non solum non jucundantur, sed etiam confunduntur; et impletur vox exsultantis, Exaltabo te, Domine, quoniam suscepisti me, et non jucundasti inimicos meos super me. Non jucundasti super me: si mihi credant, jucundabis in me.
In His preaching, therefore, and in its being spread abroad through the constancy of the Apostles, some were pierced with compunction and were converted, some were hardened and were confounded; none, however, rejoiced. Now when the churches are filled, do we suppose the Jews rejoice? Churches are built, dedicated, filled — how do they rejoice at that? Not only do they not rejoice, but they are even confounded; and the voice of the one exulting is fulfilled: I will extol Thee, O Lord, for Thou hast taken me up, and hast not made my enemies rejoice over me. Thou hast not made them rejoice over me: if they believe in me, Thou wilt make them rejoice in me.
CAPUT IV. — 4. Pretium nostrum sanguis Christi. Ne multa dicamus, ad illa quae cantavimus aliquando veniamus. Quomodo dicit Christus, Conscidisti saccum meum, et accinxisti me laetitia? Saccus ejus erat similitudo carnis peccati. Non tibi vilescat, quod ait, saccum meum: ibi erat inclusum pretium tuum. Conscidisti saccum meum. Evasimus ad saccum istum. Conscidisti saccum meum. In passione conscissus est saccus. Quomodo ergo Deo Patri dicitur, Conscidisti saccum meum? Quomodo Patri dicatur, vis audire? Conscidisti saccum meum. Quia proprio Filio non pepercit, sed pro nobis omnibus tradidit illum (Rom. VIII, 32). Fecit enim per Judaeos nescientes, unde redimerentur scientes, et confunderentur negantes. Nesciunt enim quid boni nobis operati sunt malo suo. Suspensus est saccus, et quasi laetatus est impius. Conscidit saccum lancea persecutor, et fudit pretium nostrum Redemptor. Cantet Christus redemptor, gemat
CHAPTER IV. — 4. The blood of Christ is our price. That we may not say much, let us come at length to those things which we have sung. How does Christ say, Thou hast torn my sackcloth, and girded me with gladness? His sackcloth was the likeness of sinful flesh. Let it not seem worthless to you, that He says, my sackcloth: your price was enclosed there. Thou hast torn my sackcloth. We have come at last to this sackcloth. Thou hast torn my sackcloth. In the passion the sackcloth was torn. How, then, is it said to God the Father, Thou hast torn my sackcloth? Do you wish to hear how it is said to the Father? Thou hast torn my sackcloth. Because He did not spare His own Son, but delivered Him up for us all (Rom. 8:32). For He brought it about through the unknowing Jews, whereby those who knew might be redeemed, and those who denied might be confounded. For they do not know what good they have wrought for us by their own evil. The sackcloth was hung up, and the impious one, as it were, rejoiced. The persecutor tore the sackcloth with a lance, and the Redeemer poured out our price. Let Christ the redeemer sing, let Judas the seller groan,
Editors' notes and page, col. 1473
Footnotes
(1) ‹anchor: ex ruina aedificium› · call in col 1473
Sic Mss. At editi, ex ruina aedificiorum.
So the manuscripts. But the printed editions have ex ruina aedificiorum ("from the ruin of buildings").
(printed under page 743)
Judas venditor, erubescat Judaeus emptor. Ecce Judas vendidit, Judaeus emit, malum negotium egerunt, ambo damnificati sunt, se ipsos perdiderunt venditor et emptor. Emptores esse voluistis: quanto melius redempti essetis? Ille vendidit, iste emit: infelix commercium; nec iste habet pretium, nec iste habet Christum. Huic dico: Ubi est quod accepisti? Illi dico: Ubi est quod emisti? Huic dico: Ubi vendidisti, te decepisti. Exsulta, christiane, in commercio inimicorum tuorum tu vicisti. Quod iste vendidit et ille emit, tu acquisisti.
let the Jewish buyer blush. Behold, Judas sold, the Jew bought; they did a bad business, both were damaged, both seller and buyer lost themselves. You wished to be buyers: how much better it would have been for you to be redeemed! The one sold, the other bought: an unhappy trade; the one has not the price, and the other has not Christ. To this one I say: Where is what you received? To that one I say: Where is what you bought? To this one I say: Where you sold, you deceived yourself. Rejoice, Christian: in the trade of your enemies, you were the winner. What the one sold and the other bought, you have acquired.
CAPUT V. — 5. Prophetia de Christo capite, nobis ejus membris aptata. Dicat ergo caput nostrum, dicat caput pro corpore occisum, pro corpore dedicatum; dicat, audiamus: Conscidisti saccum meum, et accinxisti me laetitia, id est, conscidisti mortalitatem meam, et accinxisti me immortalitate et incorruptione. Ut cantet tibi gloria mea, et non compungar. Quid est, non compungar? Jam contra me non ferat lanceam persecutor, ut compungar: Christus enim resurgens a mortuis jam non moritur, mors illi ultra non dominabitur: quod enim mortuus est, peccato mortuus est semel; quod autem vivit, vivit Deo. Ita et nos, inquit, existimemus nos mortuos esse peccato, vivere autem Deo, in Christo Jesu Domino nostro (Rom. VI, 9-11). Ergo in illo cantamus, in illo dedicati sumus. Quo enim caput praecessit, et membra secutura speramus. Spe enim salvi facti sumus: spes autem quae videtur, non est spes; quod enim videt quis quid sperat? Si autem quod non videmus speramus, per patientiam exspectamus
CHAPTER V. — 5. A prophecy about Christ the head, fitted to us His members. Let our head, then, speak; let the head, slain for the body, dedicated for the body, speak; let Him speak, let us hear: Thou hast torn my sackcloth, and girded me with gladness — that is, Thou hast torn my mortality, and girded me with immortality and incorruption. That my glory may sing to Thee, and I may not be pierced. What is meant by, I may not be pierced? Now let no persecutor bear a lance against me, that I be pierced: for Christ, rising from the dead, dies no more; death shall no longer have dominion over Him: for in that He died, He died to sin once; but in that He lives, He lives to God. So also let us, he says, reckon ourselves to be dead to sin, but alive to God, in Christ Jesus our Lord (Rom. 6:9–11). In Him, then, we sing; in Him we have been dedicated. For where the head has gone before, there we hope the members will follow. For in hope we have been saved: but hope that is seen is not hope; for what a man sees, why does he yet hope for? But if we hope for what we do not see, we wait for it through
(Id. VIII, 24 et 25), per patientiam aedificamur. Forte autem est illic et vox nostra, si bene attendamus, si diligenter intueamur, si oculum acutum geramus; non quemadmodum solent corporum caeci amatores: si ergo spiritualem oculum intendamus, in ipsis vocibus Domini nostri Jesu Christi et nos ipsos invenimus. Non enim frustra dixit Apostolus, Scientes quia vetus homo noster simul crucifixus est cum illo, ut evacuetur corpus peccati, ut ultra non serviamus peccato (Id. VI, 6). Agnosce ibi vocem tuam: Ut cantet tibi gloria mea, et non compungar. Modo enim cum istas corporis mortalis sarcinas bajulamus, non deest unde compungamur. Nam si cor non compungitur, quare pectus tunditur? Cum ergo venerit etiam nostri corporis dedicatio, quae praecessit in Domini exemplo, tunc non compungemur. Compunctionem enim, quam habemus de peccato, significavit lancea percussoris. Denique quoniam scriptum est, A muliere initium factum est peccati, et per illam omnes moriuntur (Eccli. XXV, 33): recolite de quo membro facta est, et videte ubi Dominus lancea compunctus est. Recolite, inquam, recolite primam conditionem nostram: non enim frustra, ut dixi, Vetus homo noster simul crucifixus est, ut evacuetur corpus peccati, ut ultra non serviamus peccato. Nempe Eva, a qua facta est initium peccati, sumpta est, ut formaretur, de latere viri. Dormiens jacebat ille, cum factum est: mortuus pendebat iste, cum factum est. Cognata duo sunt somnus et mors, latus et latus.
patience (ibid. 8:24–25); through patience we are built up. Perhaps, too, our own voice is there, if we attend well, if we look carefully, if we bear a keen eye; not as the blind lovers of bodies are wont to do: if, then, we direct a spiritual eye, in the very words of our Lord Jesus Christ we find ourselves too. For not in vain did the Apostle say, Knowing that our old man has been crucified together with Him, that the body of sin may be done away, that we should no longer serve sin (ibid. 6:6). Recognize your own voice there: That my glory may sing to Thee, and I may not be pierced. For now, while we carry these burdens of a mortal body, there is no lack of something to pierce us. For if the heart is not pierced, why is the breast beaten? When, then, the dedication of our body also comes, which has gone before in the Lord's example, then we shall not be pierced. For the compunction which we have on account of sin, the lance of the striker signified. Finally, since it is written, From the woman came the beginning of sin, and because of her we all die (Sir. 25:33): recall from what member she was made, and see where the Lord was pierced with the lance. Recall, I say, recall our first condition: for not in vain, as I have said, was our old man crucified together with Him, that the body of sin might be done away, that we should no longer serve sin. For surely Eve, from whom came the beginning of sin, was taken, to be formed, from the side of the man. He was lying asleep, when that was done: this one hung dead, when this was done. Sleep and death are two kindred things, side and side.
compunctus est Dominus in loco peccatorum. Sed de illo latere facta est Eva, quae nos peccando mortificaret; de isto autem latere facta est Ecclesia, quae nos pariendo vivificaret.
The Lord was pierced in the place of sins. But from that side Eve was made, who by sinning would put us to death; but from this side the Church was made, who by bringing forth would give us life.
[CAPUT VI. — 6. Ecclesiae novae dedicatio. Ergo dum novam constructionem sanctae hujus ecclesiae libenter attendimus, quam divino nomini hodie dedicamus, invenimus a nobis deberi et Deo nostro maximam laudem, et Sanctitati vestrae congruum de divinae domus aedificatione sermonem. Tunc autem sermo noster congruus erit, si in se aliquid aedificationis habeat, quod utilitati animarum vestrarum Deo vos interius aedificante proficiat. Quod hic factum corporaliter videmus in parietibus, spiritualiter fiat in mentibus; et quod hic perfectum cernimus in lapidibus et lignis, hoc aedificante gratia Dei perficiatur in corporibus vestris. Principaliter ergo gratias agamus Domino Deo nostro, a quo est omne datum optimum, et omne donum perfectum; et ejus bonitatem tota cordis alacritate laudemus, quoniam ad construendam istam domum orationis fidelium suorum visitavit animum, excitavit affectum, surrogavit auxilium; inspiravit necdum volentibus ut vellent, adjuvit bonae voluntatis conatus ut facerent; ac per hoc Deus, qui operatur in suis et velle et perficere pro bona voluntate (Philipp. II, 13), haec omnia ipse coepit, ipse perfecit. Et quia opera bona in conspectu suo nunquam esse permittit inania, fidelibus suis, quibus operantibus praebuit virtutis suae favorem, tribuet condignam pro tanta operatione mercedem. Adhuc amplius agendae sunt gratiae Deo nostro. Hanc enim Ecclesiam, quam fecit nomini suo construi, fecit etiam sanctorum martyrum reliquiis amplius honorari.]
CHAPTER VI. — 6. The dedication of the new church. While, then, we gladly regard the new construction of this holy church, which we dedicate today to the divine name, we find that there is owed by us both the greatest praise to our God, and to your Holiness a fitting discourse on the building of the divine house. And our discourse will then be befitting, if it has in itself something of edification, which may profit the good of your souls, God building you up within. What we see done here bodily in the walls, let it be done spiritually in [your] minds; and what we behold here completed in stones and timbers, let this be completed in your bodies, by the building of the grace of God. First of all, therefore, let us give thanks to the Lord our God, from Whom is every best gift and every perfect gift; and let us praise His goodness with all eagerness of heart, since, for the constructing of this house of prayer, He visited the mind of His faithful, stirred up [their] affection, supplied help; He inspired those not yet willing to will, He aided the efforts of good will to accomplish [it]; and thus God, Who works in His own both to will and to accomplish according to [His] good will (Phil. 2:13), Himself began all these things, Himself completed [them]. And since He never permits good works to be empty in His sight, to His faithful, to whom as they worked He granted the favour of His power, He will grant a worthy reward for so great a work. Still more must thanks be given to our God. For this Church, which He caused to be built for His name, He has caused also to be further honoured with the relics of the holy martyrs.
Editors' notes and page, col. 1475
Footnotes
(1) ‹anchor: perficiatur in corporibus› · call in col 1475
Forte, cordibus.
Perhaps, cordibus ("hearts").
(printed under page 744)
(a) ‹anchor: CAPUT VI› · call in col 1475
Caput istud sextum superiori capiti quinto in prius excusis mutilo admodum et interpolato male cohaeret, sed abest prorsus a nostris manuscriptis. Verlinus sane ac Vindingus suspicabantur non eodem stilo conscriptum, neque hujus sermonis epilogum esse, sed alterius cujusdam prologum, quo pollicetur concionator, facturum se ut suus sermo « congruus sit, et utilitati animarum proficiat. »
This sixth chapter hangs together badly with the preceding fifth chapter, which in the earlier printed editions is very mutilated and interpolated; but it is wholly absent from our manuscripts. Verlinus and Vindingus indeed suspected that it was not written in the same style, and that it is not the epilogue of this sermon but the prologue of some other, in which the preacher promises that he will see to it that his sermon "be fitting, and serve the profit of souls."
(printed under page 744)