PL 38 · cols. 182–186

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

Sermons XXVIII–XXIX

CAPUT VII. Quid enim dixerat ante, ut ad exclamationem hanc veniret? Rem dixerat, ubi si non credatur Deo, quia non est iniquitas apud Deum, iniqua judicabitur. Gentibus dicebat, fidelibus dicebat de Judaeis: Sicut vos, iuquit, non credidistis Deo, nunc autem misericordiam consecuti estis illorum incredulitate: sic et hi non crediderunt in vestram misericordiam, ut et ipsi misericordiam consequantur. Conclusit enim omnes Deus in incredulitate, ut omnium misereatur. (Rom. XI, 30, etc.) Hinc postea Paulus dixit. Et quae ista ratio est aequitatis et justitiae Dei, concludere omnes in incredulitate, ut omnium misereatur? Quaeris tu rationem, ego expavesco altitudinem. O altitudo divitiarum sapientiae et scientiae Dei! Tu ratiocinare, ego mirer; tu disputa, ego credam; altitudinem video, ad profundum non pervenio. O altitudo divitiarum sapientiae et scientiae Dei! quam inscrutabilia sunt judicia ejus, et investigabiles viae ejus! Forte expositurus est? Quis enim cognovit sensum Domini? aut quis consiliarius ejus fuit? aut quis prior dedit illi, et retribuetur ei? Quoniam ex ipso, et per ipsum, et in ipso sunt omnia; ipsi gloria in saecula saeculorum (Id. 33-36). Requievit, quia invenit admirationem: nemo quaerat a me occultorum rationem. Ille dicit, Inscrutabilia sunt judicia ejus; et tu scrutari venisti? Ille dicit, Investigabiles sunt viae ejus; et tu investigare venisti? Si inscrutabilia scrutari venisti, et investigabilia investigare venisti; crede, jam peristi. Tale est velle scrutari inscrutabilia et investigabilia investigare, quale est velle invisibilia videre et ineffabilia fari. Ergo aedificetur domus: cum pervenerit ad dedicationem, tunc fortasse inveniet istorum occultorum apertissimam rationem.

Chapter VII. For what had he said before, that he should come to this exclamation? He had said a thing in which, if God is not believed, since there is no iniquity with God, it will be judged unjust. He was speaking to the Gentiles, he was speaking to the faithful about the Jews: "Just as you," he says, "did not believe God, but now have obtained mercy through their unbelief, so these too have not believed in your mercy, that they too may obtain mercy. For God has shut up all in unbelief, that He may have mercy on all" (Rom. 11:30 etc.). Hence Paul afterwards spoke. And what is this reckoning of the equity and justice of God, to shut up all in unbelief, that He may have mercy on all? You seek the reason; I tremble at the height. "O the height of the riches of the wisdom and knowledge of God!" You reason, let me marvel; you dispute, let me believe; I see the height, I do not reach the depth. "O the height of the riches of the wisdom and knowledge of God! how inscrutable are His judgements, and untraceable His ways!" Is he perhaps about to explain? "For who has known the mind of the Lord? or who has been His counsellor? or who first gave to Him, and it shall be repaid to him? For from Him, and through Him, and in Him are all things; to Him be glory unto the ages of ages" (Rom. 11:33–36). He came to rest, because he found wonder: let no one seek from me the reason of hidden things. He says, "His judgements are inscrutable"; and have you come to scrutinize? He says, "His ways are untraceable"; and have you come to trace them? If you have come to scrutinize the inscrutable and to trace the untraceable, believe [me], you have already perished. To wish to scrutinize the inscrutable and to trace the untraceable is like wishing to see the invisible and to speak the ineffable. Let the house therefore be built: when it has come to its dedication, then perhaps it will find the most open reason of these hidden things.

SERMO XXVIII. De versiculo 3 Psalmi CIV, Laetetur cor quaerentium Dominum.

Sermon XXVIII. On verse 3 of Psalm 104, "Let the heart of those who seek the Lord rejoice."

1. Laetandum corde in Deo. Ex omnibus divinis eloquiis hinc potius adjuvante Domino disseramus, quod ultimum audivimus: Laetetur cor quaerentium Dominum. Opportune namque etiam ventribus jejuni sumus. Laetabitur cor nostrum, si mentibus esuriamus. Cum aliqua suavia apponuntur in epulis nostris, laetantur fauces quaerentium cibum: cum varie colorata blandeque depicta apponuntur

1. One must rejoice in heart in God. Out of all the divine utterances, let us, with the Lord's help, rather discourse on this which we heard last: "Let the heart of those who seek the Lord rejoice." For opportunely we are also fasting in our bellies. Our heart will rejoice if we hunger in our minds. When some delicacies are set out at our feasts, the throats of those who seek food rejoice: when things variously coloured and charmingly painted are set out

Editors' notes and page, col. 182

Footnotes

(1) ‹anchor: not visible› · call in col 182 (not visible)

Sic Mss. Editi vero, iniquitas judicabitur.

So the manuscripts. The printed editions, however, "iniquitas judicabitur" ("iniquity will be judged").

(printed under page 97)

(2) ‹anchor: not visible› · call in col 182 (not visible)

Sic Mss. At editi, expositurus es?

So the manuscripts. But the printed editions, "expositurus es?" ("are you going to expound?").

(printed under page 97)

(3) ‹anchor: not visible› · call in col 182 (not visible)

Plerique Mss., mentem Domini.

Most manuscripts, "mentem Domini" ("the mind of the Lord").

(printed under page 97)

(4) ‹anchor: invenit admirationem› · call in col 182

Mss., Requievit, quia invenit, quia invenit admirationem.

The manuscripts: "He rested, because he found, because he found wonder."

(printed under page 97)

(5) ‹anchor: jam peristi› · call in col 182

Am. Er. et Mss.: crede, nam peristi.

Amerbach, Erasmus and the manuscripts: "believe it, for you have perished."

(printed under page 97)

(6) ‹anchor: quaerentium cibum› · call in col 182

Sic legendum ex auctoritate codicis cst. [Opportune namque etiam ventribus jejunamus. Laetabitur cor nostrum, si mentibus esuriamus. Jejuni sumus, cum aliqua suavia apponuntur in epulis nostris, laetantur fauces quaerentium cibum.]

It is to be read thus on the authority of the codex cst.: [For fittingly we are also fasting in our bellies. Our heart will rejoice, if we hunger in our minds. We are fasting; when some sweet things are set before us at our feasts, the palates of those who seek food rejoice.]

(*) ‹anchor: SERMO XXVIII› · call in col 182 Sermonis 28 exemplum aliud purius absoluta jam nostra hac editione accepimus; ex Romano codice est, cujus auctoritate loca plurima emendavimus.

We received another and purer copy of Sermon 28 when this edition of ours was already finished; it is from the Roman codex, on whose authority we have corrected very many places.

(printed under page 97)

(a) ‹anchor: SERMO XXVIII› · call in col 182

Alias, 7 editorum ex Carthusiae Mss.

Elsewhere, [Sermon] 7 of those published from the manuscripts of the Charterhouse.

(printed under page 97)

(b) ‹anchor: quaerentium Dominum› · call in col 182

Hunc sermonem notat Possidius in Indiculo, cap. 9, his verbis: « Per jejunium Quinquagesimae de versu Psalmi CIV, Laetetur cor, » etc.

Possidius records this sermon in his Indiculus, ch. 9, in these words: "During the fast of Quinquagesima, on the verse of Psalm 104, Let the heart rejoice," etc.

(printed under page 97)

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running head: SERMO XXVIII. 182 (initial S cut off at image edge; column number partly blurred)
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PL 38:183

aspectibus nostris, laetantur oculi quaerentium aliquid videre luminosum: laetantur aures quaerentium cantum: laetatur olfactus quaerentium odorem gratum. Ergo, Laetetur cor quaerentium Dominum.

to our sight: the eyes of those who seek to see something luminous rejoice; the ears of those who seek song rejoice; the sense of smell of those who seek a pleasing odour rejoices. Therefore, Let the heart of those who seek the Lord rejoice.

2. Deus cordi lux et odor et cibus. Cibus mentis reficiens nec deficiens. Procul dubio singula, quae exhibentur diversis sensibus nostris, singulos sensus delectant. Neque enim vel sonus delectat a⟨s⟩pectum, vel color auditum. Cordi autem nostro Dominus et lux est, et vox est, et odor est, et cibus est: et ideo omnia est, quia nihil horum e⟨s⟩t; et ideo nihil est horum, quia horum omnium creator est. Est lumen cordi nostro, cui dicimus: In lumine tuo videbimus lumen (Psal. XXXV, 10). Est sonus cordi nostro cui dicimus: Auditui meo dabis exsultationem et laetitiam (Psal. L, 10). Est odor cordi nostro, de quo dicitur: Christi bonus odor sumus (II Cor. II, 15). Si autem cibum quaeritis, quia jejunatis: Beati qui esuriunt et sitiunt justitiam (Matth. V, 6). De ipso autem Domino Jesu Christo dictum est quia factus est nobis justitia et sapientia (I Cor. I, 30). Ecce epulae praeparatae sunt: justitia Christus est, nusquam deest, non a coquis praeparatur nobis, nec de transmarinis partibus velut poma peregrina a negotiatoribus apportatur: cibus est quem sentit omnis qui sanas fauces habet, interioris hominis cibus est. Se ipsum commendans ait: Ego sum panis vivus, qui de caelo descendi (Joan. VI, 51). Cibus est qui reficit, nec deficit: cibus est qui insumitur, et non consumitur: cibus est qui esurientes satiat, et integer manet. Cum hinc ad mensas vestras discesseritis, nihil tale manducabitis. Quia ergo ad istas epulas convenistis, bene comedite: sed cum abieritis, bene digerite. Bene enim manducat et male digerit, qui audit verbum Dei et non facit: non enim ducit utilem succum, sed crudum ructat indigestione fastidium.

2. God is light and odour and food to the heart. The food of the mind refreshes and does not fail. Without doubt the several things which are presented to our several senses delight the several senses. For neither does sound delight the sight, nor colour the hearing. But to our heart the Lord is both light, and voice, and odour, and food: and therefore He is all things, because He is none of these; and therefore He is none of these, because He is the creator of them all. He is light to our heart, He to Whom we say: In Thy light we shall see light (Ps. 35:10). He is sound to our heart, He to Whom we say: To my hearing Thou shalt give exultation and gladness (Ps. 50:10). He is odour to our heart, concerning Whom it is said: We are the good odour of Christ (2 Cor. 2:15). But if you seek food, because you are fasting: Blessed are they who hunger and thirst for righteousness (Matt. 5:6). And of the Lord Jesus Christ Himself it has been said that He was made for us righteousness and wisdom (1 Cor. 1:30). Behold, the banquet is prepared: Christ is righteousness; He is nowhere lacking; He is not prepared for us by cooks, nor is He brought from lands overseas by merchants like foreign fruit: He is food which everyone who has a healthy palate perceives; He is the food of the inner man. Commending Himself He says: I am the living bread, Who came down from heaven (John 6:51). He is food which refreshes and does not fail: He is food which is taken in and not consumed: He is food which satisfies the hungry and remains whole. When you go from here to your own tables, you will eat nothing like it. Since, then, you have come together to this banquet, eat well: but when you have gone away, digest well. For he eats well and digests badly who hears the word of God and does not do it: for he draws no useful juice from it, but belches up raw disgust from indigestion.

3. Lux oculorum cibus, plures absque sui minutione pascit. Nec miremini quod corda nostra sic epulantur, ut et ipsa reficiantur, et non minuant unde reficiantur. Corporalibus oculis nostris Deus talem cibum dedit. Nam lux ista cibus est oculorum; hac lumina nostra pascuntur, et si quis diutius in tenebris fuerit, tanquam jejunando deficiunt. Perdiderunt enim homines oculos sedendo in tenebris, nec aliquid irruit oculis, nec quispiam percussit, nec humor alienus influxit, nec pulvis, nec fumus: producitur homo post tenebras, et non videt quod videbat: oculi ejus fame mortui sunt; cibum suum, hoc est, lucem non sumendo defecerunt. Videte ergo quod proposui, qualis sit cibus oculorum nostrorum. Ista lux videtur ab omnibus, pascit omnium oculos; et aspectus videntis reficitur, et lux integra perseverat. Si duo videant, tanta permanet; si plures videant, eadem permanet: dives videat, pauper videat,

3. Light, the food of the eyes, feeds many without any diminution of itself. Do not wonder that our hearts feast in such a way that they are both refreshed and do not diminish that by which they are refreshed. God has given such food to our bodily eyes. For this light is the food of the eyes; by it our eyes are fed, and if anyone has been too long in darkness, they fail as if by fasting. For men have lost their eyes by sitting in darkness, though nothing struck against the eyes, nor did anyone strike them, nor did any foreign humour flow into them, nor dust, nor smoke: the man is brought out after the darkness, and does not see what he used to see: his eyes have died of hunger; they have failed by not taking their food, that is, light. See, then, what I proposed: what kind of food our eyes have. This light is seen by all, it feeds the eyes of all; and the sight of the one who sees is refreshed, and the light remains whole. If two see, it remains as great; if more see, it remains the same: let the rich man see, let the poor man see,

Editors' notes and page, col. 183

Footnotes

(1) ‹anchor: not visible› · call in col 183 (not visible)

Sic legendum ex auctoritate codicis cst. [et lux est, et odor est.]

It is to be read thus on the authority of the codex cst.: [it is both light and fragrance.]

(printed under page 98)

(2) ‹anchor: not visible› · call in col 183 (not visible)

Sic legendum ex auctoritate codicis cst. [nusquam deest, nec de transmarinis partibus, etc.]

It is to be read thus on the authority of the codex cst.: [it is nowhere wanting, nor from parts beyond the sea, etc.]

(printed under page 98)

(3) ‹anchor: negotiatoribus apportatur› · call in col 183

Sic legendum ex auctoritate codicis cst. [apportantur.]

It is to be read thus on the authority of the codex cst.: [are brought.]

(printed under page 98)

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PL 38:184

aequalis est omnibus. Nullus in ea limites figit, impletur pauperis inopia, vacat divitis avaritia. Numquid enim qui plus habet, plus videt, aut prolato auro praeoccupat pauperem, et emit sibi quod videat, ut ille non habeat? Si ergo talis cibus est oculis nostris, quid est ipse Deus mentibus nostris?

it is equal for all. No one fixes boundaries in it; the poor man's want is filled, the rich man's avarice has no place. For does he who has more see more, or does he, by bringing out his gold, get in ahead of the poor man and buy for himself something to see, so that the other may not have it? If, then, such is the food of our eyes, what is God Himself to our minds?

4. Sonus et intellectus vocis ad plures sine partitione pervenit. Et aurium quidam cibus sonus est, et ipse qualis est? De his enim sensibus corporis mentis intelligibilia conjiciamus. Ecce loquor Charitati vestrae: adsunt aures, adsunt mentes. Duo quaedam nominavi, aures et mentes; et in eo quod loquor, duo quaedam sunt sonus et intellectus: simul feruntur, simul ad aurem perveniunt; sonus remanet in aure, intellectus descendit in corde. Sed de sono ipso prius advertamus quanto excellentius intellectum amare debemus. Sonus est quasi corpus, intellectus est quasi animus. Sed sonus mox ut aerem percusserit, auremque tetigerit, transit, nec revocatur, nec adhuc sonat. Ita enim sibi syllabae praeeundo et sequendo succedunt, ut secunda non sonet, nisi prima transierit. Verumtamen sic quomodo quoddam transitorium magnum habet miraculum. Ecce enim si vobis esurientibus panem apponerem, non perveniret ad singulos; totum divideretis vobis quod posuissem, et quanto plures essetis, tanto minus haberetis. Modo autem sermonem profero, verba inter vos et syllabas non dividitis, nec secatis sermonem meum, ut alius tollat istam partem, alius illam, et sic minutatim et particulatim ad singulos quosque quod dico perveniat: sed totum audit unus, totum audiunt duo, totum audiunt plures, et quotquot venerint totum audiunt; et omnibus sufficit, et singulis integrum est: praeparatur ad audiendum auris tua, nec eam fraudat vicina auris aliena. Si hoc fit de verbo sonante, quid fit de Verbo omnipotente? Quomodo enim vox ista nostra auribus omnium audientium singulis tota est et apud singulos tota est; nec tot sunt meae voces quot vestrae aures, sed una vox multas aures implet, non divisa, sed omnibus tota: sic cogitate Verbum Dei totum in coelis, totum in terris, totum in Angelis, totum apud Patrem, totum apud Virginem, totum in aeternitate, totum in carne, totum ad inferos, cum visitaret, totum in paradiso, quo latronem transtulit. Haec dixi de sono.

4. The sound and the meaning of the voice reach many without being shared out. And sound is a kind of food of the ears, and what is it like? For from these senses of the body let us form a conjecture about the intelligible things of the mind. See, I am speaking to your Charity: ears are present, minds are present. I have named two things, ears and minds; and in what I am saying there are two things, sound and meaning: they are borne along together, together they reach the ear; the sound remains in the ear, the meaning goes down into the heart. But concerning sound itself let us first observe how much more excellently we ought to love the meaning. Sound is, as it were, the body, meaning is, as it were, the soul. But sound, as soon as it has struck the air and touched the ear, passes away, and is not called back, nor does it sound any longer. For syllables follow one another, going before and coming after, in such a way that the second does not sound unless the first has passed. Nevertheless, transitory as it is in this way, it holds a great marvel. For see, if I were to set bread before you when you were hungry, it would not reach each one of you; you would divide among yourselves the whole of what I had set out, and the more of you there were, the less you would have. But now I am bringing out a discourse, and you do not divide the words and syllables among you, nor do you cut up my discourse, so that one takes this part and another that, and so what I say reaches each one bit by bit and piece by piece: rather, one hears the whole, two hear the whole, many hear the whole, and however many have come hear the whole; and it suffices for all, and for each it is entire: your ear is made ready to hear, and the ear of another beside you does not cheat it. If this happens with a sounding word, what happens with the almighty Word? For just as this voice of ours is whole to the ears of each of all who hear, and is whole with each; and my voices are not as many as your ears, but one voice fills many ears, not divided, but whole for all: so think of the Word of God, whole in the heavens, whole on earth, whole in the Angels, whole with the Father, whole with the Virgin, whole in eternity, whole in the flesh, whole among those below when He visited them, whole in paradise, to which He carried over the thief. This I have said about sound.

5. De intellectu. Quid, si de intellectu aliquid dicam? quanto minus est quam Verbum Dei? Ecce enim sonum profero; sed cum protulero, jam non revoco, sed si volo audiri, alterum sonum profero, et cum ipse transierit, profero alterum, aut silentium consequetur: intellectum vero et profero ad te, et teneo apud me; et invenis quod audisti, et non perdo quod dixi. Videte quam vera sint, et laetetur cor quaerentium Dominum. Dominus enim ipsa principalis

5. On meaning. What if I say something about meaning? How much less is it than the Word of God? For see, I bring out a sound; but once I have brought it out, I no longer call it back, but if I wish to be heard, I bring out another sound, and when that has passed, I bring out another, or silence will follow: but meaning I both bring out to you and keep with me; and you find what you have heard, and I do not lose what I have said. See how true these things are, and let the heart of those who seek the Lord rejoice. For the Lord is the very principal

Editors' notes and page, col. 184

Footnotes

(1) ‹anchor: sensibus corporis› · call in col 184

Legitur in codice cst., sensibilibus corporeis.

In the codex cst. there is read "sensibilibus corporeis" ("bodily sensible things").

(printed under page 98)

(2) ‹anchor: plures essetis› · call in col 184

Sic legendum ex auctoritate codicis cst. [totum divideretis vobis, tanto minus haberetis.]

It is to be read thus on the authority of the codex cst.: [you would divide the whole among yourselves, so much the less would you have.]

(printed under page 98)

(3) ‹anchor: non revoco› · call in col 184

Sic legendum ex auctoritate codicis cst. [ecce enim sonum non revoco, sed si volo audiri.]

It is to be read thus on the authority of the codex cst.: [for see, I do not call the sound back, but if I wish to be heard.]

(printed under page 98)

(4) ‹anchor: laetetur cor› · call in col 184

Legitur in codice cst.: Videte quae verba sint, Laetetur cor, etc.

In the codex cst. there is read: "See what the words are, Let the heart rejoice," etc.

(printed under page 98)

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PL 38:185

veritas est. Intellectus ergo manens in corde meo migrat ad tuum, nec deserit meum. Verumtamen cum intellectus inest cordi meo, et volo ut insit etiam cordi tuo, quaero qua ad te transeat quasi vehiculum sonum; et assumo sonum, et quasi impono intellectum, et profero, et produco, et doceo et non amitto. Si potuit hoc facere intellectus meus de voce mea, non potuit Verbum Dei de carne sua? Ecce enim Verbum Dei Deus apud Deum, sapientia Dei manens incommutabiliter apud Patrem, ut procederet ad nos, carnem quasi sonum quaesivit, eique se inseruit, et ad nos processit, et a Patre non recessit. Intelligite, sapite hoc quod audistis, quantum sit et quale cogitate, et de Deo majora sentite. Vincit ille omnem lucem, vincit omnem sonum, vincit omnem intellectum. Desiderandus est, et ad eum charitate inhiandum est, ut laetetur cor quaerentium Dominum.

truth. My understanding, therefore, while remaining in my heart, passes over into yours, and does not desert mine. Nevertheless, when the understanding is in my heart, and I wish it to be in your heart also, I seek by what way it may pass over to you, a sound as a kind of vehicle; and I take up a sound, and as it were place the understanding upon it, and I bring it out, and put it forth, and teach, and do not lose it. If my understanding could do this by means of my voice, could the Word of God not do it by means of His flesh? For behold, the Word of God, God with God, the Wisdom of God abiding unchangeably with the Father, in order to come forth to us, sought flesh as a kind of sound, and inserted Himself into it, and came forth to us, and did not withdraw from the Father. Understand, savour this which you have heard; consider how great it is and of what kind, and think greater things of God. He surpasses all light, He surpasses all sound, He surpasses all understanding. He is to be desired, and we must gape after Him with love, that the heart of those who seek the Lord may rejoice.

SERMO XXIX. De versu 1 Psalmi CXVII, Confitemini Domino, quoniam bonus est. Habitus Carthagine, in basilica Restituta, die Pentecostes in Vigiliis.

Sermon 29. On verse 1 of Psalm 117, "Confess to the Lord, for He is good." Preached at Carthage, in the Basilica Restituta, on the day of Pentecost, at the Vigils.

CAPUT PRIMUM. — 1. Bonus a se solus Deus, a quo caetera bona. Admoniti sumus, et Spiritu Dei praeceptum est nobis, ut confiteamur Domino: et ea causa dicta est confitendi Domino, quoniam bonus est. Breviter dicitur, quod profundissime cogitatur. Confitemini, inquit, Domino. Et tanquam quaereremus, Quare? responsum est, Quoniam bonus est. Quid plus quaeris, aut si aliud quaeris, quam bonum? Tanta vis est boni, ut bonum quaerant et mali. Sed alia quae dicuntur bona, ab aliquo bono habent ut sint bona: si autem quaerimus omnia bona a quo habent ut sint bona; recolamus quod dictum est, Et fecit Deus omnia, et ecce bona valde (Gen. I, 31). Nullum igitur esset bonum, nisi factum esset a bono. Et a quali bono? Quod nullus fecit. Nullum ergo bonum esset, nisi a bono factum esset, quod factum non est. Bonum coelum, sed factum bonum: boni Angeli, sed facti boni: bona sidera, sol et luna, alternatio noctis et diei, temporum vices, volumina saeculorum, cursus annorum, germina herbarum et arborum, naturae animalium, et inter haec omnia creatura laudatrix homo; omnia bona, sed facta bona; et a Deo bona, non a se. Qui fecit haec, super omnia est bonus: quia nullus eum fecit bonus, sed a se ipso bonus est. Nec tamen sibi soli, sed et nobis bonus est. Confitemini ergo Domino, quoniam bonus est.

Chapter I. — 1. God alone is good of Himself, from Whom other things are good. We have been admonished, and it has been enjoined on us by the Spirit of God, that we should confess to the Lord; and this cause has been stated for confessing to the Lord: for He is good. It is said briefly, what is pondered most profoundly. "Confess," it says, "to the Lord." And as though we asked, "Why?", the answer was given, "For He is good." What more do you seek, or if you seek something else, what [do you seek] but the good? So great is the power of the good that even the wicked seek the good. But other things which are called good have from some good that they are good; if, however, we ask from whom all good things have it that they are good, let us recall what was said: "And God made all things, and behold, they were very good" (Gen. 1:31). There would therefore be no good thing, unless it had been made by the good. And by what kind of good? One which no one made. There would therefore be no good thing, unless it had been made by a good which was not made. The heaven is good, but made good; the angels are good, but made good; good are the stars, the sun and the moon, the alternation of night and day, the changes of the seasons, the rolling of the ages, the course of the years, the sprouting of grasses and trees, the natures of living creatures, and among all these man, the creature that praises; all good, but made good; and good from God, not from themselves. He Who made these things is good above all things, because no good one made Him, but He is good of Himself. Yet He is good not for Himself alone, but for us also. "Confess," therefore, "to the Lord, for He is good."

Editors' notes and page, col. 185

Footnotes

(1) ‹anchor: impono intellectum› · call in col 185

Sic legendum ex auctoritate codicis cst. [quaero qua ad te transeat quasi vehiculum sonum; assumpto quasi sono ei impono intellectum.]

It is to be read thus on the authority of the codex cst.: [I look for sound as a kind of vehicle by which it may pass over to you; having taken up the sound, as it were, I lay the understanding upon it.]

(printed under page 99)

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Sic legendum ex auctoritate codicis cst. [Si potuit hoc facere intellectus meus de voce mea. Ecce enim, etc.]

It is to be read thus on the authority of the codex cst.: [If my understanding was able to do this with my voice. For see, etc.]

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De loco dieque habiti sermonis nihil in prius editis. At in Germanensi Ms., inscriptio quae addita hic est reperitur; unde intelligas ipsum sermonem esse, non qui in Possidii Indiculo recensetur, cap. 10; sed qui cap. 9, his verbis: Item de eodem die (Pentecostes) de versu Psalmi 117, etc.

Of the place and day on which the sermon was delivered there is nothing in the earlier editions. But in the Saint-Germain manuscript the heading that has been added here is found; from which you may understand that this very sermon is not the one listed in Possidius's Indiculus, ch. 10, but the one in ch. 9, in these words: "Likewise on the same day (of Pentecost), on the verse of Psalm 117," etc.

(printed under page 99) (*) ‹anchor: SERMO XXIX› · call in col 185 Unicus adfuit Ms. gr. cum Ulim. Par. Lov.

A single manuscript was at hand, gr., together with the Ulimmerius, Paris and Louvain editions.

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Alias, de Diversis 3.

Elsewhere, [Sermon] 3 de Diversis.

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Page

running head: 185 SERMO XXIX. (right part of the head cut off at the image edge)
marginal letters: (none)
old-edition numerals: (none)

PL 38:186

CAPUT II. — 2. Confessio duplex, laudantis et poenitentis. Confessio aut laudantis est, aut poenitentis. Sunt enim parum eruditi, qui cum audie⟨r⟩int confessionem in Scripturis, tanquam nisi peccatorum esse non possit, continuo tundunt pectora; velut jam moneantur confiteri peccata. Sed ut noverit Charitas vestra, non ad sola peccata pertinere confessionem, audiamus illum, de quo dubitare non possumus quod nullum omnino habebat peccatum, exclamantem et dicentem, Confiteor tibi, Pater, Domine coeli et terrae. Quis hoc dixit? Qui peccatum non fecit, nec inventus est dolus in ore ejus (I Petr. II, 22): qui solus verissime dicere potuit, Ecce venit princeps mundi, et in me nihil inveniet (Joan. XIV, 30). Et tamen confitetur. Sed confessor iste, laudator est, non peccator. Denique audi quid confiteatur, audi laudes: et laus ipsa salus est nostra. Quid enim confitetur Deo Patri Filius sine peccato? Confiteor tibi, inquit, Pater, Domine coeli et terrae, quia abscondisti haec a sapientibus et prudentibus, et revelasti ea parvulis (Matth. XI, 25). Istam laudem commendavit Patris, quia abscondit haec a sapientibus et prudentibus, id est, superbis et arrogantibus; et revelavit ea parvulis, id est, infirmis et humilibus.

Chapter II. — 2. Twofold confession, of one praising and of one repenting. Confession is either of one praising or of one repenting. For there are some of little learning who, when they hear of confession in the Scriptures, as though it could only be of sins, at once beat their breasts, as if they were now being admonished to confess sins. But that your Charity may know that confession does not pertain to sins alone, let us hear Him of Whom we cannot doubt that He had no sin at all, crying out and saying, I confess to Thee, Father, Lord of heaven and earth. Who said this? He Who did no sin, neither was guile found in His mouth (1 Pet. 2:22): Who alone could most truly say, Behold, the prince of the world comes, and in Me he shall find nothing (John 14:30). And yet He confesses. But this confessor is one who praises, not a sinner. Then hear what He confesses, hear the praises: and the praise itself is our salvation. For what does the Son without sin confess to God the Father? I confess to Thee, He says, Father, Lord of heaven and earth, because Thou hast hidden these things from the wise and prudent, and hast revealed them to little ones (Matt. 11:25). He commended this praise of the Father, because He hid these things from the wise and prudent, that is, from the proud and arrogant; and revealed them to little ones, that is, to the weak and humble.

CAPUT III. — 3. Confessio peccatorum ad salutem necessaria. Sed quod verum est, est etiam salubris confessio peccatorum. Un⟨d⟩e audivimus in Psalmo qui primo lectus est, Pone, Domine, custodiam ori meo, et ostium continentiae circum labia mea, ut non declines cor meum in verba maligna, ad excusandum excusationes in peccatis (Psal. CXL, 3 et 4). Rogat Deum, ut custodiam det ori suo: et cujus rei custodiam exponit et dicit. Sunt enim homines qui valde abundant; qui cum coeperint accusari, currunt se excusare. Excusare autem est causas quaerere, et causationes innectere, quare ad se non videatur pertinere peccatum. Alius dicit, Diabolus mihi fecit: alius dicit, Fortuna mihi fecit: alius, Fato compulsus sum: nemo ad se. Cum vis esse excusator tuus, triumphat de te accusator tuus. Vis ergo facere quod doleat et gemat accusator tuus, id est diabolus? Fac quod audisti, fac quod didicisti; et dic Deo tuo, Ego dixi, Domine, miserere mei; sana animam meam, quoniam peccavi tibi (Psal. XL, 5). Ego, inquit, ego dixi: non diabolus, non fortuna, non fatum. Ego dixi: non me excuso, sed accuso. Ego dixi, Domine, miserere mei; sana animam meam. Unde enim aegrotat? Quoniam peccavi tibi.

Chapter III. — 3. The confession of sins necessary for salvation. But, what is true, the confession of sins is also wholesome. Hence we heard in the Psalm which was read first, Set, O Lord, a guard on my mouth, and a door of restraint round my lips, that Thou incline not my heart to evil words, to make excuses in sins (Ps. 140:3–4). He asks God to set a guard on his mouth: and he sets out and says of what thing it is the guard. For there are men who are very abundant [in this]; who, when they begin to be accused, run to excuse themselves. Now to excuse is to seek out causes and to weave together pleas why the sin should not seem to pertain to oneself. One says, The devil did it to me; another says, Fortune did it to me; another, I was compelled by fate: no one [lays it] to himself. When you wish to be your own excuser, your accuser triumphs over you. Do you wish, then, to do what will make your accuser, that is, the devil, grieve and groan? Do what you have heard, do what you have learned; and say to your God, I said, Lord, have mercy on me; heal my soul, for I have sinned against Thee (Ps. 40:5). I, he says, I said: not the devil, not fortune, not fate. I said: I do not excuse myself, but accuse. I said, Lord, have mercy on me; heal my soul. For whence is it sick? Because I have sinned against Thee.

4. Utraque confessio, laudis et peccati, debita Deo. Confitemini ergo Domino, quoniam bonus est. Si laudare vis, quid securius laudas, quam bonum? Si laudare vis, si confessionem laudis habere vis, quid securius laudas, quam bonum? Si peccata tua confiteri vis, cui tutius quam bono? Homini, quoniam malus est, confiteris, et damnaris: Deo, quoniam bonus est, confiteris, et purgaris. Si confessionem laudis attendas, quidquid copiose laudaturus es, circa hoc occupata est intentio tua, ut ostendas bonum esse quod laudas. Bona enim recte laudantur, sicut mala recte

4. Both confessions, of praise and of sin, are owed to God. Confess, therefore, to the Lord, for He is good. If you wish to praise, what do you praise more safely than the good? If you wish to praise, if you wish to have the confession of praise, what do you praise more safely than the good? If you wish to confess your sins, to whom more safely than to the good? To man, because he is evil, you confess and are condemned: to God, because He is good, you confess and are cleansed. If you consider the confession of praise, whatever you are going to praise copiously, your attention is occupied about this, that you show that what you praise is good. For good things are rightly praised, just as evil things rightly

Editors' notes and page, col. 186

Footnotes

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Sic Germanensis Ms. At editi, commendavit Patri.

So the Saint-Germain manuscript. But the printed editions, "commendavit Patri" ("he commended to the Father").

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