PL 38 · cols. 171–177

Augustine, Sermones 26-33 (Classis I, de Scripturis: de Psalmis)

Sermon XXVI

SERMO XXVI. De verbis Psalmi XCIV, Venite, adoremus et prosternamur ei, fleamus ante Dominum qui nos fecit, etc. Et de verbis Apostoli ad Galat. cap. 2, Nam si per Legem justitia, etc., et cap. 3, Si enim data esset Lex quae possit vivificare: et ad Rom. cap. 9, O homo tu quis es, etc., et cap. 11, O altitudo! etc. Contra haeresim Pelagianorum.

Sermon 26. On the words of Psalm 94, Come, let us adore and prostrate ourselves before Him, let us weep before the Lord Who made us, etc. And on the words of the Apostle to the Galatians, chapter 2, For if justice [is] through the Law, etc., and chapter 3, For if a Law had been given which could give life; and to the Romans, chapter 9, O man, who are you, etc., and chapter 11, O the depth! etc. Against the heresy of the Pelagians.

CAPUT PRIMUM. — 1. Homo a Deo creatus, a Deo, cum ipsum rogat, non deseritur. Psalmus quem cantavimus Deo, et nos invicem exhortati sumus, ut adoremus eum, et prosternamur illi, et fleamus ante Dominum qui nos fecit, admonet quaerere aliquanto diligentius, quid sibi velit quod ait, Qui nos fecit. Quod enim homo a Deo creatus est, nullus dubitat homo, nisi qui ingratus est. Novimus enim, quia ita legimus, et ita credidimus, quod fecit Deus hominem, inter multa quae fecit, ad imaginem suam (Gen. I, 26, 27). Haec hominis est prima conditio, haec est humana prima creatura. Non tamen arbitror, hoc nos pro magno voluisse commonere Spiritum sanctum in hoc psalmo, quod ait, Fleamus ante Dominum qui nos fecit: alio enim loco dicit, Ipse fecit nos, et non ipsi nos (Psal. XCIX, 3). Unde quidem, ut dixi, christianus dubitat nemo: quia non solum Deus creavit primum hominem, ex quo omnes homines, sed Deus hodieque creat singulos homines; ille qui ait cuidam sancto suo, Priusquam te formarem in utero, novi te (Jerem. I, 5). Prius ergo creavit hominem sine homine, modo creat hominem ex homine. Tamen sive hominem sine homine, sive hominem ex homine, Ipse fecit nos, et non ipsi nos. Ad istum itaque primum verborum istorum et facilem sensum, sed tamen verum, adoremus eum, fratres, et prosternamur ei, et ploremus ante Dominum qui nos fecit. Non enim fecit, et deserit: non enim curavit facere, et non curat custodire. Ploremus ante Dominum, qui nos fecit: quia non ploravimus quando nos fecit, et tamen fecit. Qui ergo fecit antequam rogaretur, deserit cum rogatur? Tanquam ergo dubitaret homo utrum exaudiretur orans, admonuit eum Scriptura, cum dicit, Ploremus ante Dominum qui nos fecit. Utique exaudit quos fecit: utique non potest non curare quos fecit.

Chapter I. — 1. Man, created by God, is not deserted by God when he asks Him. The psalm which we have sung to God, and in which we have exhorted one another to adore Him, and to prostrate ourselves before Him, and to weep before the Lord Who made us, prompts us to inquire somewhat more carefully what it means when it says, Who made us. For that man was created by God, no man doubts, unless he is ungrateful. For we know, because we have so read and so believed, that God made man, among the many things which He made, to His own image (Gen. 1:26–27). This is man's first condition; this is the first human creation. Yet I do not think that the Holy Spirit wished to remind us of this as something great in this psalm when it says, Let us weep before the Lord Who made us; for in another place it says, He Himself made us, and not we ourselves (Ps. 99:3). Of this indeed, as I have said, no Christian has any doubt: for not only did God create the first man, from whom all men [come], but God even today creates individual men; He Who said to a certain holy man of His, Before I formed you in the womb, I knew you (Jer. 1:5). Formerly, then, He created man without man; now He creates man from man. Yet whether man without man or man from man, He Himself made us, and not we ourselves. In accordance, therefore, with this first and easy sense of these words, which is nonetheless true, let us adore Him, brethren, and prostrate ourselves before Him, and weep before the Lord Who made us. For He does not make and then desert; for He did not take care to make and then not take care to keep. Let us weep before the Lord Who made us: for we did not weep when He made us, and yet He made us. He then Who made before He was asked, does He desert when He is asked? As though, then, man might doubt whether he would be heard when praying, Scripture has admonished him, saying, Let us weep before the Lord Who made us. Assuredly He hears those whom He has made; assuredly He cannot but care for those whom He has made.

CAPUT II. — 2. Pelagianorum error, se a Deo factos homines, a se autem justos. Verumtamen altiore

Chapter II. — 2. The error of the Pelagians, [who say] that they were made men by God, but [made] just by themselves. Nevertheless, with a higher understanding,

Editors' notes and page, col. 171

Footnotes

(*) ‹anchor: SERMO XXVI; call sign indistinct, read as an asterisk› · call in col 171 Sermones 26 et 27 emendavimus ad tres bn., ad quatuor cl. et ad a. cst. cb. f. fs. g. lr. m. pr. rm. vd. Am. Er. Par. Lov. In veteri codice Romano cst. Sermoni huic 26 praefixum est, Habitus in basilica Theodosiana.

We have corrected Sermons 26 and 27 against three bn. manuscripts, four cl., and against a. cst. cb. f. fs. g. lr. m. pr. rm. vd. Am. Er. Par. Lov. In the old Roman codex cst. there is prefixed to this Sermon 26: "Delivered in the Theodosian basilica."

(printed under page 92)

(a) ‹anchor: SERMO XXVI› · call in col 171

Alias, de verbis Apostoli 11.

Elsewhere, [Sermon] 11 on the words of the Apostle.

(printed under page 92)

(b) ‹anchor: Contra haeresim Pelagianorum› · call in col 171

Citatur a Floro ad Rom. 4 et 9. Habitus fuit die proxime sequenti post sermonem 156, de verbis Apostoli, anno 417, aut paulo post, eo fere tempore quo scriptus liber de Gratia Christi.

It is cited by Florus on Romans 4 and 9. It was delivered on the day immediately following Sermon 156, on the words of the Apostle, in the year 417 or a little after, at about the time when the book On the Grace of Christ was written.

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intellectu, et, quantum existimo, utiliore, vidit quosdam Spiritus sanctus dicentes vel dicturos quod Deus fecerit eos homines, justos autem ipsi se faciant: praevidit eos, admonuit eos, et ab hac extollentia revocavit eos, dicens, Ipse fecit nos, et non ipsi nos. Quare enim addidit, Et non ipsi nos, cum sufficeret dicere, Ipse fecit nos? nisi quia illam facturam voluit admonere, ubi dicunt homines, Ipsi fecimus nos; id est, ut justi essemus, justos nos libera voluntate fecimus: quando conditi sumus, liberum arbitrium accepimus; ut ergo justi simus, libero id arbitrio agimus. Quid adhuc Deum invocamus, ut justos nos faciat, quod habemus in potestate, ut nos ipsi justos faciamus? Audite, audite: et justos et injustos, Ipse fecit nos, et non ipsi nos. Creatus est primus homo in natura sine culpa, in natura sine vitio: creatus est rectus, non se fecit rectum. Quid se autem ipse fecerit, notum est: cadens a manu figuli fractus est. Regebat enim eum ipse qui fecerat, voluit deserere a quo factus erat; permisit Deus, tanquam dicens, Deserat me, et inveniat se, et miseria sua probet quia nihil potest sine me.

and, as I reckon, a more useful one, the Holy Spirit saw certain people saying or about to say that God made them men, but that they make themselves just: He foresaw them, He warned them, and He called them back from this self-exaltation, saying, He made us, and not we ourselves. For why did He add, And not we ourselves, when it would have sufficed to say, He made us? Only because He wished to point to that making where men say, We made ourselves; that is, so that we might be just, we made ourselves just by free will: when we were created, we received free choice; so then, that we may be just, we do this by free choice. Why do we still call upon God to make us just, when we have it in our power to make ourselves just? Listen, listen: both the just and the unjust, He made us, and not we ourselves. The first man was created in a nature without fault, in a nature without flaw: he was created upright, he did not make himself upright. But what he made of himself is well known: falling from the potter's hand, he was broken. For He who had made him was guiding him; he chose to desert Him by whom he had been made; God permitted it, as if saying, Let him desert Me, and find himself, and let him prove by his misery that he can do nothing without Me.

CAPUT III. — 3. Liberum arbitrium sine Deo quid valeat. Hoc modo ergo ostendere voluit Deus homini quid valeat liberum arbitrium sine Deo. O malum liberum arbitrium sine Deo! Experti sumus quid valeat sine Deo. Ideo miseri facti sumus, quia sine Deo quid valeat experti sumus. Experti ergo tandem aliquando noverimus, et venite, adoremus eum, et prosternamur ei. Venite adoremus, et prosternamur illi, et fleamus coram Domino qui nos fecit; ut perditos nos per nos, reficiat nos qui fecit nos. Ecce bonus factus est homo, et per liberum arbitrium factus est malus homo: quando facturus est bonum hominem malus homo per liberum arbitrium deserens Deum? Servare se non potuit bonus bonum, et facturus est se malus bonum? Cum esset bonus, non se servavit bonum; et cum sit malus dicit, Facio me bonum? Quid facis malus, qui peristi bonus, nisi reficiat te qui permanet bonus?

Chapter III. — 3. What free choice is worth without God. In this way, then, God willed to show man what free choice is worth without God. O evil free choice without God! We have learned by experience what it is worth without God. That is why we have been made wretched, because we have learned by experience what it is worth without God. Having learned by experience, then, let us at long last know it, and come, let us adore Him, and fall down before Him. Come, let us adore, and fall down before Him, and weep before the Lord who made us; so that He who made us may remake us, who were lost through ourselves. See, man was made good, and through free choice man was made evil: when will an evil man, deserting God through free choice, make a good man? Being good, he could not keep himself good, and will he, being evil, make himself good? When he was good, he did not keep himself good; and now that he is evil, does he say, I make myself good? What are you doing, evil one, who perished when good, unless He who abides good remakes you?

4. Homines quod sumus, Deo auctore sumus. Gratia creationis. Electio Dei. — Ipse ergo fecit nos, et non ipsi nos. Nos autem populus ejus et oves pascuae ejus (Psal. XCIV, 6, 7). Ecce fecit nos homines populum suum, qui nos fecit. Non enim creati homines jam populus ejus eramus. Videte, fratres mei, et de ipsius Psalmi verbis attendite, unde dixerit, Ipse fecit nos, et non ipsi nos. Hinc dixit, Fecit nos, et non ipsi nos, ut simus populus ejus et oves pascuae ejus. Ipse fecit nos. Nam et Pagani nascuntur, et omnes impii, omnes adversarii Ecclesiae ejus, ut nascerentur, ipse fecit eos. Non enim alius Deus creavit eos. Qui de Paganis nascuntur, ab ipso facti sunt, ab ipso creati sunt; et non sunt populus ejus nec oves pascuae ejus.

4. That we are men, we are by God's authorship. The grace of creation. God's choosing. — He, then, made us, and not we ourselves. But we are His people and the sheep of His pasture (Ps. 94:6–7). See, He who made us made us men, His people. For once created as men we were not yet His people. Look, my brothers, and attend to the words of the Psalm itself, why he said, He made us, and not we ourselves. Hence he said, He made us, and not we ourselves, that we may be His people and the sheep of His pasture. He made us. For pagans too are born, and all the ungodly, all the adversaries of His Church: that they might be born, He made them. For no other God created them. Those who are born of pagans were made by Him, were created by Him; and they are not His people nor the sheep of His pasture.

CAPUT IV. — Communis est omnibus natura, non gratia. Natura non putetur gratia: sed et si putetur gratia, ideo putetur gratia, quia et ipsa gratis concessa est. Non enim homo qui non erat promeruit ut esset.

Chapter IV. — Nature is common to all, not grace. Let nature not be thought grace: but even if it is thought grace, let it be thought grace for this reason, that it too was granted freely. For man, who did not exist, did not merit that he should exist.

Editors' notes and page, col. 172

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Si promeruit, jam erat. sed nondum erat. Ergo qui promereretur, non erat; et tamen factus est: nec ut pecora factus est, nec ut arbor factus est, nec ut saxum factus est; sed factus est ad imaginem Creatoris. Hoc beneficium quis dedit? Deus qui erat, et ex aeterno erat. Cui dedit? Homini qui nondum erat. Dedit qui erat, accepit qui non erat. Quis autem hoc facere potuit, nisi qui vocat ea quae non sunt, tanquam ea quae sunt (Rom. IV, 17)? De quo dicit Apostolus, Qui nos elegit ante mundi constitutionem (Ephes. I, 4). Elegit ante mundi constitutionem: in mundo isto facti sumus, nec mundus erat quando electi sumus. Ineffabilia, mirabilia, fratres mei! Quis hoc explicare suffecerit? quis saltem quod explicet, cogitare? Eliguntur qui non sunt: nec errat qui eligit, nec vane eligit. Eligit tamen, et habet electos, quos creaturus est eligendos: habet autem apud se ipsum, non in natura sua, sed in praescientia sua.

If he had merited it, he already existed. But he did not yet exist. Therefore the one who might merit it did not exist; and yet he was made: not as cattle was he made, nor as a tree was he made, nor as a stone was he made; but he was made after the image of the Creator. Who gave this benefit? God, Who was, and was from eternity. To whom did He give it? To man, who did not yet exist. He gave Who was; he received who was not. And who could do this, except Him Who calls the things that are not as though they were (Rom. 4:17)? Of Whom the Apostle says, Who chose us before the foundation of the world (Eph. 1:4). He chose us before the foundation of the world: in this world we were made, and the world did not exist when we were chosen. Things unspeakable, things marvellous, my brethren! Who could suffice to explain this? Who could even think out what he might explain? Those who do not exist are chosen: and He Who chooses does not err, nor does He choose in vain. He chooses nevertheless, and has as chosen those whom He is going to create to be chosen: He has them, however, with Himself, not in their own nature, but in His foreknowledge.

5. Fideles si sumus, Dei gratia sumus. Ergo nolite extolli: homines sumus; Ipse fecit nos. Et fideles sumus; si tamen sumus, quando ista contra gratiam disputamus: sed ecce fideles sumus; etiam fideles, etiam justos, quia justus ex fide vivit (Rom. I, 17), Ipse fecit nos, et non ipsi nos. Quaero quid nos fecerit? Dicturus es, Homines. Non inde Psalmus loquebatur, illud scimus, illud notum est, illud patet: nec magna, ut hoc noverimus, doctrina indigemus, quia homines ipse nos fecit.

5. If we are believers, we are so by the grace of God. Therefore do not be lifted up: we are men; He Himself made us. And we are believers; if indeed we are, when we argue these things against grace: but see, we are believers; believers too, just too, because the just man lives by faith (Rom. 1:17); He Himself made us, and not we ourselves. I ask, what did He make us? You will say, Men. It was not of that that the Psalm was speaking; that we know, that is known, that is plain: nor do we need great learning in order to know this, that He Himself made us men.

CAPUT V. — Sed unde loquebatur, vide: Ipse fecit nos, et non ipsi nos. Quid nos fecit, nisi quod sumus? Quid autem sumus? Nos autem. Ecce quid sumus. Quid? Populus ejus et oves pascuae ejus. Ipse nos fecit populum suum, ipse nos fecit oves pascuae suae. Qui misit jugulandam ovem innoxiam, fecit oves de lupis. Haec est gratia. Excepta illa communi gratia naturae, qua homines facti sumus, nec digni fuimus, quia non fuimus: excepta illa gratia, haec est major gratia qua facti sumus populus ejus et oves pascuae ejus, per Jesum Christum Dominum nostrum.

Chapter V. — But see of what it was speaking: He Himself made us, and not we ourselves. What did He make us, except what we are? And what are we? But we. See what we are. What? His people and the sheep of His pasture. He Himself made us His people, He Himself made us the sheep of His pasture. He Who sent the innocent sheep to be slaughtered made sheep out of wolves. This is grace. Apart from that common grace of nature, by which we were made men, and of which we were not worthy, because we did not exist: apart from that grace, this is the greater grace by which we have been made His people and the sheep of His pasture, through Jesus Christ our Lord.

6. Gratia. Sed dicit aliquis: Per Jesum Christum facti sumus, ut etiam homines essemus. Ita vero, per Jesum Christum facti sunt et Pagani. Nam Pagani, non ut essent Pagani, sed ut essent homines, per Jesum Christum facti sunt. Quis est enim Jesus Christus, nisi in principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum? Hoc erat in principio apud Deum. Omnia per ipsum facta sunt (Joan. I, 1-3). Illi ergo debent et Pagani quod homines creati sunt; et tanto magis puniendi, quia dimiserunt eum a quo facti sunt, et coluerunt quae ipsi fecerunt.

6. Grace. But someone says: Through Jesus Christ we were made, so that we might also be men. Yes indeed, through Jesus Christ the pagans too were made. For the pagans were made through Jesus Christ, not that they might be pagans, but that they might be men. For who is Jesus Christ, except: In the beginning was the Word, and the Word was with God, and the Word was God? This was in the beginning with God. All things were made through Him (John 1:1–3). To Him, therefore, the pagans too owe it that they were created men; and they are so much the more to be punished, because they abandoned Him by Whom they were made, and worshipped the things that they themselves made.

CAPUT VI. — 7. Gratia Christi mediatoris. Mediator. Excepta ergo illa gratia, qua condita est humana natura (haec enim Christianis Paganisque communis est), haec est major gratia, non quod per Verbum homines creati sumus, sed quod per Verbum carnem factum fideles facti sumus. Unus enim Deus, et unus mediator Dei et hominum homo Christus Jesus, in principio erat Verbum. Nondum erat homo Christus Jesus, et Verbum erat apud Deum, et Deus erat Verbum.

Chapter VI. — 7. The grace of Christ the mediator. The Mediator. Apart, then, from that grace by which human nature was founded (for this is common to Christians and pagans), this is the greater grace: not that through the Word we were created men, but that through the Word made flesh we were made believers. For there is one God, and one mediator of God and men, the man Christ Jesus; in the beginning was the Word. The man Christ Jesus did not yet exist, and the Word was with God, and the Word was God.

Editors' notes and page, col. 173

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Ipse mundus non erat, quando Deus erat Verbum. Omnia per ipsum facta sunt, et mundus per ipsum factus est. Ergo tunc quando nos fecit, ut homines essemus, nondum erat homo. Magis istam gratiam commendat Apostolus Christianis, ubi dicit, Unus enim Deus, et unus mediator Dei et hominum. Non ait, Christus Jesus; ne tu putares secundum Verbum dictum; sed addidit, homo: Mediator Dei et hominum, homo Christus Jesus (I Tim. II, 5). Quid est mediator? Per quem conjungeremur, per quem reconciliaremur: quia peccatis propriis separati jacebamus, in morte eramus, prorsus perieramus. Non erat Christus homo, quando creatus est homo: ne periret homo, ille factus est homo.

The world itself did not exist when God was the Word. All things were made through Him, and the world was made through Him. So then, when He made us, that we might be men, He was not yet man. The Apostle commends this grace to Christians more strongly where he says, For there is one God, and one mediator of God and men. He does not say, Christ Jesus, lest you should think it said according to the Word; but he added, man: The mediator of God and men, the man Christ Jesus (1 Tim. 2:5). What is a mediator? One through Whom we might be joined, through Whom we might be reconciled: for, separated by our own sins, we lay prostrate, we were in death, we had utterly perished. Christ was not man when man was created: lest man should perish, He was made man.

CAPUT VII. — 8. Pelagiana haeresis exoriens horretur, et gratiam Dei admittere se simulat. Haec vobis contra novellam haeresim, quae tentat assurgere, saepe disputare cogimur: quia vos firmos volumus esse in bono, integros autem a malo. Haec enim est disputatio eorum, quando primo exoriri coeperunt, et contra gratiam disputare, multum tribuentes non libertati hominis, sed infirmitati; et jacentem miserum hominem ideo extollentes, ne manu sibi desuper porrecta valeat surgere. Disputantes ergo contra gratiam pro libero arbitrio, fecerunt auribus piis et catholicis offensionem. Coeperunt horreri, coeperunt ut certa pernicies devitari, coepit de illis dici quod contra gratiam disputarent: et invenerunt ad revelandam istam invidiam tale commentum. Non, inquit, contra gratiam Dei disputo. Unde probas? Eo ipso, inquit, non contra gratiam Dei disputo, quod liberum arbitrium defendo. Videte acumen, sed vitreum. Quasi lucet vanitate, sed frangitur veritate. Attendite quam sit quasi acute excogitatum quod dicere voluerunt. Hoc ipso, inquit, quia liberum arbitrium hominis defendo, et dico quia liberum arbitrium sufficiens est ut justus sim, non sine gratia Dei dico. Erectae sunt aures piorum: jam qui ista audit, incipit gratulari. Deo gratias. Non sine Dei gratia defendit liberum arbitrium. Est enim liberum arbitrium, sed nihil valet sine Dei gratia. Si ergo liberum arbitrium non sine Dei gratia defendunt, quid mali dicunt? Expone ergo nobis, o doctor, quam dicas gratiam. Cum dico, inquit, liberum hominis arbitrium; vide quia hominis dico. Quid deinde? Hominem quis creavit? Deus. Quis ei liberum arbitrium dedit? Deus. Si ergo hominem Deus creavit, et homini Deus liberum donavit arbitrium; quidquid potest homo de libero arbitrio, cujus gratiae debetur, nisi ejus qui eum condidit cum libero arbitrio? Et hoc quasi acute ab ipsis dictum.

Chapter VII. — 8. The Pelagian heresy, as it arises, is shunned with horror, and pretends to admit the grace of God. We are often compelled to argue these things before you against the new heresy which is attempting to rise up: for we wish you to be firm in good, and untouched by evil. For this is their argument, when they first began to arise and to argue against grace, attributing much not to man's liberty but to his weakness; and exalting wretched man as he lies prostrate, precisely so that he may not be able to rise by a hand stretched out to him from above. So, arguing against grace on behalf of free will, they gave offence to pious and catholic ears. They began to be regarded with horror, they began to be avoided as a certain ruin, it began to be said of them that they argued against grace: and they devised such a contrivance as this to dispel this odium. I do not, he says, argue against the grace of God. How do you prove it? By this very fact, he says, I do not argue against the grace of God, that I defend free will. See the sharpness, but it is of glass. It glitters, as it were, with vanity, but is shattered by truth. Attend to how cleverly, as it were, what they wanted to say was thought out. By this very fact, he says, that I defend the free will of man, and say that free will is sufficient for me to be righteous, I do not speak without the grace of God. The ears of the pious were pricked up: now whoever hears these things begins to rejoice. Thanks be to God. He does not defend free will without the grace of God. For free will exists, but it avails nothing without the grace of God. If, then, they do not defend free will without the grace of God, what evil do they say? Explain to us, then, O teacher, what you call grace. When I say, he says, the free will of man; see that I say "of man". What next? Who created man? God. Who gave him free will? God. If, then, God created man, and God bestowed free will on man; whatever man can do by free will, to whose grace is it owed, if not to His Who made him with free will? And this was said by them as if cleverly.

CAPUT VIII. — 9. Gratia Christi praeter naturam et legem necessaria admitti debet. Lex ad quid data. Videte tamen, fratres mei, quomodo illam generalem

Chapter VIII. — 9. The grace of Christ, beyond nature and the law, must be admitted as necessary. For what purpose the law was given. See, however, my brethren, how that general

Editors' notes and page, col. 174

Footnotes

(1) ‹anchor: Magis› · call in col 174

Sic Mss. Editi vero, magnam.

So the manuscripts. The printed editions, however, have "magnam".

(printed under page 93)

(2) ‹anchor: ille factus est homo› · call in col 174

Editi Par. et Lov., quando creatus est homo, sed postea factus est homo, ne periret homo ille qui factus est homo. Hic nos Am. Er. et melioris notae manuscriptis inhaeremus.

The Paris and Louvain editions: "when man was created, but afterwards he was made man, lest that man who was made man should perish." Here we hold to Amerbach, Erasmus and the manuscripts of better mark.

(printed under page 93)

(3) ‹anchor: ut justus sim› · call in col 174

Plures Mss., libero arbitrio sufficiens est ut justus sit. Consentit Er., excepto quod habet, sim.

Several manuscripts: "he is sufficient by free will to be just." Erasmus agrees, except that he has "sim" ("that I be").

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PL 38:175

gratiam praedicent, qua creatus est homo, qua homines sumus: et utique et cum impiis homines sumus, sed non cum impiis christiani sumus. Hanc ergo gratiam qua christiani sumus, ipsam volumus praedicent, ipsam volumus agnoscant; ipsam volumus, de qua dicit Apostolus, Non irritam facio gratiam Dei. Nam si per Legem justitia; ergo Christus gratis mortuus est (Galat. II, 21). Videte unde dixit Apostolus. De Lege dixit: Si per Legem justitia; ergo Christus gratis mortuus est. Quia ergo ex Lege non erat justitia, ideo mortuus est Christus, ut per fidem justificentur, qui ex Lege non justificabantur. Si enim, inquit, data esset Lex quae possit vivificare, omnino ex Lege esset justitia: quod etiam hesterno die commemoravimus (Serm. 156): sed conclusit Scriptura omnia sub peccato, ut promissio; promissio, non praedictio: qui promisit, ipse facit: ut promissio, inquit, ex fide Jesu Christi daretur credentibus. Ecce quales nos invenit gratia Salvatoris, quos nec Lex sanos facere potuit. Quare autem dabatur Lex, si sufficiebat natura? Et tamen nec Lex sufficere potuit, ita infirma erat ipsa natura: data est Lex, sed non quae posset vivificare. Quare ergo data est Lex? Lex, inquit Apostolus, praevaricationis gratia data est (Galat. III, 21, 22, 19): praevaricationis gratia posita est, ut te faceret praevaricatorem. Quare, ut me faceret praevaricatorem? Quia noverat Deus superbiam tuam: noverat quia dicebas, O si sit qui doceat! o si sit qui mihi ostendat! Ecce Lex dicit tibi, Non concupisces. Cognovisti Legem dicentem, Non concupisces. Surrexit concupiscentia, quam non noveras; inerat enim, sed nesciebatur: coepisti conari vincere quod inerat, et apparuit quod latebat. Superbe, per Legem factus es praevaricator: agnosce gratiam, et esto laudator.

should preach the grace by which man was created, by which we are men: and certainly we are men even together with the ungodly, but we are not Christians together with the ungodly. This grace, then, by which we are Christians, this is the one we want them to preach, this is the one we want them to acknowledge; this is the one we want, of which the Apostle says, I do not make void the grace of God. For if justice is through the Law, then Christ died for nothing (Gal. 2:21). See concerning what the Apostle spoke. He spoke of the Law: If justice is through the Law, then Christ died for nothing. Because, then, justice was not from the Law, Christ therefore died, so that those who were not justified from the Law might be justified through faith. For if, he says, a Law had been given which could give life, justice would wholly be from the Law: which we also called to mind yesterday (Sermon 156): but Scripture has shut up all things under sin, so that the promise; a promise, not a prediction: He Who promised, He Himself does it: so that the promise, he says, by the faith of Jesus Christ might be given to those who believe. See in what condition the grace of the Saviour found us, whom not even the Law could make sound. But why was the Law given, if nature was sufficient? And yet not even the Law could suffice, so weak was nature itself: the Law was given, but not one that could give life. Why then was the Law given? The Law, says the Apostle, was given for the sake of transgression (Gal. 3:21, 22, 19): it was laid down for the sake of transgression, so as to make you a transgressor. Why, so as to make me a transgressor? Because God knew your pride: He knew that you were saying, O that there were someone to teach! O that there were someone to show me! See, the Law says to you, You shall not covet. You came to know the Law saying, You shall not covet. Concupiscence rose up, which you had not known; for it was within you, but it was not known: you began to try to conquer what was within, and what lay hidden appeared. Proud man, through the Law you have been made a transgressor: acknowledge grace, and be its praiser.

CAPUT IX.—10. Manichaeorum haeresis de veteris Legis auctore. Sed Legem, inquis, quis dedit? Quia sunt homines vani, et pejus impii, qui dicunt Legem ab alio datam, gratiam vero per Dominum nostrum Jesum Christum; quasi Legem malam, quasi Legem perversam, gratiam vero rectam: et volunt ita discernere duo Testamenta, ut Vetus Testamentum dicant esse a nescio quo principe tenebrarum; Novum autem Testamentum a Domino Deo Patre Domini nostri Jesu Christi. Ipsum Apostolum Paulum audi. Si propterea putas Legem datam ab alio, non a Deo, quia per illam factus es praevaricator; audi ipsum Apostolum Legis laudatorem. Itaque, inquit, Lex quidem sancta, et mandatum sanctum: adde, et justum; adhuc adde, et bonum. Quod ergo bonum est, inquit, mihi factum est mors? Absit: sed peccatum ut appareat peccatum (Rom. VII, 7, 12 et 13). Erat enim peccatum, sed latebat peccatum. Quando latebat peccatum? Quando te adversarium nondum patiebatur. Coepisti conari, et apparuit qui tenebat. Quando sequebaris, catenam non sentiebas: quaesisti refugium, et apparuit vinculum; voluisti fugere, et coepisti trahi. Quia ergo coepisti trahi, subveniat tibi qui non est ligatus. Quis non est ligatus, nisi qui dixit, Si invenistis

Chapter IX.—10. The heresy of the Manichaeans concerning the author of the old Law. But who, you say, gave the Law? For there are vain men, and worse, ungodly, who say that the Law was given by another, but grace through our Lord Jesus Christ; as if the Law were evil, as if the Law were perverse, but grace upright: and they wish so to separate the two Testaments that they say the Old Testament is from some prince of darkness or other, but the New Testament from the Lord God, the Father of our Lord Jesus Christ. Hear the Apostle Paul himself. If you think the Law was given by another, not by God, for this reason, that through it you have been made a transgressor, hear the Apostle himself, the praiser of the Law. And so, he says, the Law indeed is holy, and the commandment holy: add, and just; add further, and good. Did then what is good, he says, become death to me? Far from it: but sin, that sin might appear (Rom. 7:7, 12–13). For sin was there, but sin lay hidden. When did sin lie hidden? When it did not yet suffer you as an adversary. You began to strive, and he who held [you] appeared. When you were following, you did not feel the chain: you sought refuge, and the bond appeared; you wished to flee, and you began to be dragged. Since, then, you began to be dragged, let Him come to your aid Who is not bound. Who is not bound, except He Who said, If you have found

Editors' notes and page, col. 175

Footnotes

(1) ‹anchor: factus es praevaricator› · call in col 175

Plerique Mss.: Superbe, Legis factus es praevaricator.

Most manuscripts: "Proud man, you have been made a transgressor of the Law."

(printed under page 94)

(1) ‹anchor: not visible in col 175's images; a second note numbered 1, printed at the head of the right column's series; col 175 carries only the one call 1› · call in col 176

Editi: Quare nihil inveniet? omisso, me occidat, quod nos ex manuscriptis adjecimus.

The printed editions: "Why will he find nothing?", with "me occidat" ("let him kill me") left out, which we have added from the manuscripts.

(printed under page 94)

(2) ‹anchor: [...]gem (seen at the image edge, in col 176)› · call in col 176

Sic Mss. At editi, justa debetur.

So the manuscripts. But the printed editions, "justa debetur" ("is justly owed").

(printed under page 94)

Page

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marginal letters: (none)
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PL 38:176

in me peccatum, dicite (Joan. VIII, 46)? Quis non est ligatus, nisi qui dixit, Ecce venit princeps mundi, et in me nihil inveniet? Quare me occidat, nihil inveniet: quia mors peccato juste debetur. Quare ergo moreris? Ut sciant, inquit, omnes quia voluntatem Patris mei facio (Id. XIV, 30, 31). Ipse solvit, qui ligatus non est: ipse a mortuis liberat, qui est in mortuis liber.

in Me sin, say (John 8:46)? Who is not bound, except He Who said, Behold, the prince of the world comes, and in Me he will find nothing? He will find nothing for which he should kill Me: for death is justly owed to sin. Why then do You die? That all may know, He says, that I do the will of My Father (ibid. 14:30–31). He looses Who is not bound: He frees from the dead Who is free among the dead.

CAPUT X. — 11. Legis datae insufficientia; gratiae necessitas in Elisaeo figurata. Sed ipse misit et Legem. Per servum suum Legem, per se ipsum gratiam. Attende Elisaeum in magno altoque mysterio, tanquam prophetam, agendo praenuntiantem, non solum loquendo. Mortuus erat filius hospitae ipsius. Quid significabat mortuus puer, nisi Adam? Nuntiatum est sancto Prophetae, gerenti in prophetia typum Domini nostri Jesu Christi: misit per servum baculum suum, et ait illi, Vade, vade, pone super puerum mortuum. Perrexit ille, tanquam servus obediens. Sciebat Propheta quid fecerat. Posuit baculum supra mortuum, non surrexit. Si enim data esset Lex quae possit vivificare, omnino ex Lege esset justitia. Non ergo potuit Lex vivificare. Venit ipse grandis ad parvulum, salvator ad salvandum, vivus ad mortuum: venit ipse. Et quid fecit? Juvenilia membra contraxit, tanquam se ipsum exinaniens, ut formam servi acciperet (Philipp. II, 7). Juvenilia ergo membra contraxit, parvum se parvo coaptavit, ut efficeret corpus humilitatis nostrae conforme corpori gloriae suae (Id. III, 21). Itaque in isto typo Christi prophetice expresso suscitatus est mortuus (IV Reg. IV, 18-37), tanquam justificatus est impius.

Chapter X. — 11. The insufficiency of the Law that was given; the necessity of grace prefigured in Elisha. But He Himself also sent the Law. Through His servant He sent the Law, through Himself grace. Consider Elisha in a great and deep mystery, as a prophet foretelling by acting, not only by speaking. The son of his hostess was dead. What did the dead boy signify, if not Adam? It was announced to the holy Prophet, who bore in his prophecy the type of our Lord Jesus Christ: he sent his staff by his servant, and said to him, Go, go, lay it upon the dead boy. He went, like an obedient servant. The Prophet knew what he had done. He laid the staff upon the dead [boy], he did not rise. For if a Law had been given which could give life, justice would be entirely from the Law. The Law, therefore, could not give life. He came himself, the grown man to the little one, the saviour to the one to be saved, the living to the dead: he came himself. And what did he do? He contracted his youthful limbs, as if emptying himself, that he might take the form of a servant (Phil. 2:7). He contracted, then, his youthful limbs, he fitted himself small to the small one, that he might make the body of our lowliness conformed to the body of his glory (ibid. 3:21). And so in this type of Christ, prophetically expressed, the dead was raised (2 Kgs. 4:18–37), as the ungodly is justified.

CAPUT XI. — 12. Gratia Christianorum. Ista gratia praedicetur, ista est gratia Christianorum per hominem Mediatorem, per passum et resuscitatum, qui ascendit in coelum, et captivavit captivitatem, et dedit dona hominibus. Ista, inquam, gratia praedicetur, contra istam gratiam ab ingratis non disputetur. Baculus propheticus mortue non suffecit: ipsa mortua natura sufficeret? Et istam qua conditi sumus, quanquam hoc nomine appellatam minime legerimus, tamen quia gratis data est, gratiam fateamur. Sed ostendamus vobis majorem esse istam, qua christiani sumus: attendite. Antequam conditi essemus, nihil boni merebamur; et ideo gratia, qua conditi sumus, cum boni nihil mereremur. Si ergo magna est gratia, quando nihil boni merebamur; quanta gratia est, quando tantum mali merebamur? Qui nondum erat, bene non merebatur; peccator et male merebatur. Nondum erat qui factus est, nondum erat; sed nec offenderat. Nondum erat, et factus est: offendit, et salvus est. Qui nondum erat, nihil sperabat; factus est:

Chapter XI. — 12. The grace of Christians. Let this grace be preached; this is the grace of Christians through the Man the Mediator, through Him Who suffered and was raised again, Who ascended into heaven, and led captivity captive, and gave gifts to men. Let this grace, I say, be preached; let there be no disputing against this grace by the ungrateful. The prophetic staff did not suffice for the dead: would dead nature itself suffice? And this [grace] by which we were created, although we have by no means read it called by this name, yet because it was given freely, let us confess it to be grace. But let us show you that this one, by which we are Christians, is greater: pay attention. Before we were created, we merited nothing good; and therefore it is grace by which we were created, since we merited nothing good. If then it is a great grace when we merited nothing good, how great a grace is it when we merited so much evil? He who did not yet exist did not merit good; the sinner merited even evil. He who was made did not yet exist, did not yet exist; but neither had he offended. He did not yet exist, and he was made: he offended, and he is saved. He who did not yet exist hoped for nothing; he was made:

Editors' notes and page, col. 176

Footnotes

(3) ‹anchor: not visible› · call in col 176 (not visible)

Hic apud Lov. additur, et gratiam; quod ab Mss. et ab Er. abest.

Here in the Louvain edition there is added "et gratiam" ("and grace"); which is absent from the manuscripts and from Erasmus.

(printed under page 94)

(4) ‹anchor: not visible› · call in col 176 (not visible)

In Mss., nuntiatus est.

In the manuscripts, "nuntiatus est" ("was announced").

(printed under page 94)

(5) ‹anchor: qua conditi sumus› · call in col 176

Sic Er. et plerique Mss. At Lov., gratiam qua conditi sumus accepimus. Fossatensis Ms., gratiam minorem appellamus qua conditi sumus.

So Erasmus and most manuscripts. But the Louvain edition: "we received the grace by which we were created." The Saint-Maur-des-Fossés manuscript: "we call lesser the grace by which we were created."

(printed under page 94)

(6) ‹anchor: factus est› · call in col 176

Editi, factus lapsus est. Abest, lapsus, a manuscriptis.

The printed editions, "factus lapsus est" ("once made, he fell"). "Lapsus" is absent from the manuscripts.

(printed under page 94)

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PL 38:177

lapsus autem damnationem exspectabat, et liberatus est. Haec est gratia per Jesum Christum Dominum nostrum. Ipse fecit nos, et antequam essemus omnino ipse fecit nos; et factos et lapsos ipse et justos fecit nos, et non ipsi nos.

but, having fallen, was awaiting damnation, and was set free. This is the grace through Jesus Christ our Lord. He Himself made us, and before we existed at all He Himself made us; and when we had been made and had fallen, He Himself also made us righteous, and not we ourselves.

CAPUT XII. — Si qua igitur in Christo nova creatura, lapsa est vetus, facta est nova.

Chapter XII. — If then there is any new creature in Christ, the old has fallen away, the new has been made.

13. Massa perditionis, unde electi sumus. Electio ex perditionis massa investigabilis. Una erat massa perditionis ex Adam, cui nonnisi supplicium debebatur: facta sunt vasa inde in honorem ex eadem massa. Habet enim potestatem figulus luti, ex eadem massa. Qua massa? Certe jam perierat, certe jam illi massae justa damnatio debebatur. Gratulare, quia tu evasisti: mortem quippe debitam evasisti, et vitam non debitam reperisti. Habet potestatem figulus luti, ex eadem massa facere aliud quidem vas in honorem, aliud in contumeliam. Sed dicis, Me quare fecit in honorem, et alium in contumeliam? Quid responsurus sum? Auditurus es Augustinum, qui non audisti Apostolum dicentem, O homo, tu quis es qui respondeas Deo (Rom. IX, 21, 20)? Duo parvuli nati sunt: si debitum quaeras, ambo tenent massam perditionis. Sed cur mater alium portat ad gratiam, alium mater dormiens suffocat? Dicturus es mihi quid ille meruit qui portatur ad gratiam, quid ille meruit quem mater dormiendo suffocat? Ambo nihil boni meruerunt: sed habet figulus luti potestatem, ex eadem massa facere aliud vas in honorem, aliud in contumeliam. Disputare vis mecum? Imo mirare mecum, et exclama mecum, O altitudo divitiarum! Ambo expavescamus, ambo clamemus, O altitudo divitiarum! Ambo in pavore concordemus, ne in errore pereamus. O altitudo divitiarum sapientiae et scientiae Dei! quam inscrutabilia sunt judicia ejus, et investigabiles viae ejus! Scrutare inscrutabilia, fac impossibilia, corrumpe incorruptibilia, vide invisibilia.

13. The lump of perdition, from which we have been chosen. The choice out of the lump of perdition is unsearchable. There was one lump of perdition from Adam, to which nothing but punishment was owed: from it vessels were made unto honour out of the same lump. For the potter of the clay has power, out of the same lump. What lump? Surely it had already perished, surely a just damnation was already owed to that lump. Rejoice that you have escaped: for you have escaped the death that was owed, and you have found the life that was not owed. The potter of the clay has power, out of the same lump to make one vessel indeed unto honour, another unto dishonour. But you say, Why did He make me unto honour, and another unto dishonour? What am I to answer? Will you listen to Augustine, you who have not listened to the Apostle saying, O man, who are you that answer back to God (Rom. 9:21, 20)? Two little ones are born: if you ask what is owed, both belong to the lump of perdition. But why does one mother carry one child to grace, while another mother, sleeping, smothers the other? Will you tell me what the one deserved who is carried to grace, what the other deserved whom his mother smothers in her sleep? Neither deserved anything good: but the potter of the clay has power, out of the same lump to make one vessel unto honour, another unto dishonour. Do you wish to dispute with me? Rather, marvel with me, and cry out with me, O the depth of the riches! Let us both be struck with awe, let us both cry out, O the depth of the riches! Let us both agree in fear, lest we perish in error. O the depth of the riches of the wisdom and of the knowledge of God! how unsearchable are His judgements, and His ways past finding out! Search out the unsearchable, do the impossible, corrupt the incorruptible, see the invisible.

CAPUT XIII. — 14. Gratia excludit omne meritum praecedens. — Inscrutabilia sunt judicia ejus, audisti, sufficiat tibi: et investigabiles viae ejus. Quis enim cognovit sensum Domini? aut quis consiliarius ejus fuit? aut quis prior dedit illi, et retribuetur ei? Quis prior dedit, cum totum gratis accepit? Quis prior dedit illi, et retribuetur ei? Si Dominus retribuere vellet, nihil nisi poenam debitam retribuisset. Nihil dederunt, ut eis retribueretur. Pro nihilo salvos faciet illos (Psal. LV, 8). Quis prior dedit illi, quasi suorum gratia meritorum? Quis prior dedit illi, quis praevenit gratiam, quae gratis datur? Si aliquid meritorum antevenit gratiam, jam non gratis datur, sed ex debito redditur. Si autem gratis non datur, gratia quare vocatur? Quis ergo prior dedit illi, et retribuetur ei? Quoniam ex ipso, et per ipsum, et in ipso sunt omnia (Rom. XI, 33, 36). Quae utique, nisi omnia bona quae ab illo accepimus, et accepimus ut boni simus? Omne enim datum optimum, et omne donum perfectum desursum est, descendens a Patre luminum, apud quem non est immutatio. Nam tu in pejus mutatus es: apud quem non

Chapter XIII. — 14. Grace excludes all preceding merit. — His judgements are unsearchable, you have heard; let it suffice you: and His ways past finding out. For who has known the mind of the Lord? or who has been His counsellor? or who has first given to Him, and it shall be repaid him? Who has first given, when he has received the whole freely? Who has first given to Him, and it shall be repaid him? If the Lord wished to repay, He would have repaid nothing but the punishment that was owed. They gave nothing, that it should be repaid them. For nothing He will save them (Ps. 55:8). Who has first given to Him, as though on account of his own merits? Who has first given to Him, who has gone before grace, which is given freely? If any merit came before grace, it is no longer given freely, but rendered as a debt. But if it is not given freely, why is it called grace? Who then has first given to Him, and it shall be repaid him? For of Him, and through Him, and in Him are all things (Rom. 11:33, 36). What things, indeed, unless all the good things which we have received from Him, and we have received them that we might be good? For every best gift and every perfect gift is from above, coming down from the Father of lights, with Whom there is no change. For you have been changed for the worse: with Whom there is no

Editors' notes and page, col. 177

Footnotes

(1) ‹anchor: not visible› · call in col 177 (not visible)

In Flori collectione, ambos tenet massa perditionis.

In Florus's collection: "the mass of perdition holds both."

(printed under page 95)

(2) ‹anchor: ut boni simus› · call in col 177

Fossatensis Ms., et quod accepimus ut boni simus.

The Saint-Maur-des-Fossés manuscript: "and what we received that we might be good."

(*) ‹anchor: SERMO XXVII› · call in col 178 Castigatus est ad omnes codices scriptos et excusos qui in sermone modo praecedenti designantur.

It has been corrected against all the manuscript and printed codices that are named at the sermon just preceding.

(printed under page 95)