PL 38 · cols. 192–195

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

Sermon XXXI

inquit, hoc vos doceo, quasi in forma Dei aliquando fuissetis, non rapinam arbitrantes esse vos aequales Deo. Illi uni proprium erat, illi rapina non erat, cui natura inerat. In Patris aequalitate natus est de Patre. Quid tamen fecit propter te? Semetipsum exinanivit, formam servi accipiens; in similitudinem hominum factus, et habitu inventus ut homo (Philipp. II, 6 8). Ecce propter te Deus factus est homo, et non te vis agnoscere, cum sis homo? Ecce propter te factus est homo sine peccato, et non vis te agnoscere cum peccato? ut venias ad illum qui ait, Venite ad me, omnes qui laboratis et onerati estis, et ego vos reficiam.

he says, I teach you this, as though you had at some time been in the form of God, not thinking it robbery that you are equal to God. To Him alone was it proper, to Him it was not robbery, in Whom the nature was present. In equality with the Father He was born of the Father. Yet what did He do for your sake? He emptied Himself, taking the form of a servant; made in the likeness of men, and found in fashion as a man (Phil. 2:6–8). See, for your sake God was made man, and you do not wish to acknowledge yourself, though you are a man? See, for your sake He was made man without sin, and you do not wish to acknowledge yourself with sin? that you may come to Him Who said, Come to Me, all you who labour and are burdened, and I will refresh you.

CAPUT VIII. — 10. Jugum Christi unde suave. Pelagian. argumentatio. — Tollite jugum meum super vos. Tulisti hoc jugum? Tulisti? Sentis te habere sessorem? Tulisti hoc jugum? Dicis, Tuli. Sentis te habere sessorem? Sentis te habere rectorem? Sentio, inquis. Illi ergo dic, Gressus meos dirige secundum verbum tuum. Regit te sub jugo suo, et sub sarcina sua. Ut enim sarcina ejus sit tibi levis et jugum ejus suave, ille tibi amorem inspiravit. Amanti, suave est; non amanti, durum est. Amanti, suave est: Dominus dedit suavitatem (Psal. LXXXIV, 13). An forte quia vel venisti, audiens, Venite ad me, hoc ipsum tibi arrogare intendis, quia venisti? Ecce, inquis, veni ad illum arbitrio meo, voluntate mea. Quia veni, reficit me: quia veni, jugum suum imponit mihi suave; qui dat amorem, sarcinam suam levem imponit mihi amanti et diligenti: haec omnia fecit in me; sed quia veni ad eum. Ergo hoc sapis, quia venisti, tu tibi hoc praestitisti? Quid enim habes quod non accepisti (I Cor. IV, 7)? Quomodo venisti? Credendo venisti: sed nondum pervenisti. Adhuc in via sumus, venimus, sed nondum pervenimus. Servite Domino in timore, et exsultate ei cum tremore; ne quando irascatur Dominus, et pereatis de via justa (Psal. II, 11 et 12). Time, ne cum tibi arrogas quia inventa est a te via justa, ipsa arrogantia pereas de via justa. Ego, inquit, veni, arbitrio meo veni, voluntate mea veni. Quid turgescis? quid tumescis? Vis nosse quia et hoc praestitum est tibi? Ipsum audi vocantem: Nemo venit ad me, nisi Pater, qui me misit, traxerit eum (Joan. VI, 44). Conversi ad Dominum, etc.

Chapter VIII. — 10. Whence the yoke of Christ is sweet. A Pelagian argument. — Take My yoke upon you. Have you taken up this yoke? Have you taken it up? Do you feel that you have a rider? Have you taken up this yoke? You say, I have taken it up. Do you feel that you have a rider? Do you feel that you have a guide? I feel it, you say. Then say to Him, Direct my steps according to Thy word. He guides you under His yoke, and under His burden. For in order that His burden may be light to you and His yoke sweet, He has breathed love into you. To one who loves, it is sweet; to one who does not love, it is hard. To one who loves, it is sweet: The Lord has given sweetness (Ps. 84:13). Or perhaps, because you have at least come, hearing, Come to Me, do you intend to claim this very thing for yourself, that you have come? See, you say, I came to Him by my own choice, by my own will. Because I came, He refreshes me: because I came, He lays His sweet yoke upon me; He Who gives love lays His light burden upon me as one who loves and cherishes: all these things He has done in me; but because I came to Him. So this is what you think: because you came, you supplied this to yourself? For what have you that you have not received (1 Cor. 4:7)? How did you come? You came by believing: but you have not yet arrived. We are still on the way, we have come, but we have not yet arrived. Serve the Lord in fear, and rejoice to Him with trembling; lest at any time the Lord be angry, and you perish from the just way (Ps. 2:11–12). Fear, lest, when you claim for yourself that the just way has been found by you, you perish from the just way by that very arrogance. I, he says, came, by my own choice I came, by my own will I came. Why do you swell? why do you puff up? Do you wish to know that this too was supplied to you? Hear Him Himself calling: No one comes to Me, unless the Father, Who sent Me, has drawn him (John 6:44). Turning to the Lord, etc.

SERMO XXXI. De verbis Psalmi CXXV, 5, 6, Qui seminant in lacrymis, etc.

Sermon 31. On the words of Psalm 125:5–6, They who sow in tears, etc.

CAPUT PRIMUM. — 1. Seminare in lacrymis omnium est Christianorum. Psalmus qui cantatur Domino, videtur sanctis martyribus convenire: sed si m⟨e⟩mbra Christi sumus, sicut esse debemus, ad omnes nos pertinere intelligamus. Qui seminant in lacrymis, in gaudio metent. Euntes ibant et flebant, mittentes semina sua: venientes autem venient cum exsultatione, portantes manipulos suos. Quo euntes, et unde venientes?

Chapter I. — 1. To sow in tears belongs to all Christians. The psalm which is sung to the Lord seems to befit the holy martyrs: but if we are members of Christ, as we ought to be, let us understand that it pertains to us all. They who sow in tears shall reap in joy. Going they went and wept, casting their seeds: but coming they shall come with exultation, carrying their sheaves. Going whither, and coming whence?

Editors' notes and page, col. 192

Footnotes

(1) ‹anchor: cui natura inerat› · call in col 192

Aliquot Mss., cui natura erat.

Some manuscripts, "cui natura erat" ("to whom it was nature").

(printed under page 102)

(2) ‹anchor: manipulos suos› · call in col 192

Plerique Mss., venient in exsultatione, tollentes manipulos suos.

Most manuscripts: "they shall come in exultation, lifting up their sheaves."

(printed under page 102) (*) ‹anchor: SERMO XXXI› · call in col 192 Castigatus est ad quatuor cb. ad duos gr. ad d. m. et Am. Er. Par. Lov.

It has been corrected against four cb. manuscripts, two gr., against d. m., and Am. Er. Par. Lov.

(printed under page 102)

(a) ‹anchor: SERMO XXXI; the second digit is faint, read as 5› · call in col 192

Alias, de Sanctis 45.

Elsewhere, [Sermon] 45 de Sanctis.

(printed under page 102)

Page

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other: the word venientes? was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 193
other: misprint kept as printed: (Philipp. II, 6 8), the hyphen between the verse numbers dropped on the page (listed by Q2a)
other: UNSURE (Q2a): in "m⟨e⟩mbra" the e is printed on the page as a broken letter, legible; the angle-bracket marking was left as received

PL 38:193

Quid seminantes in lacrymis? quae sunt semina? qui manipuli? Euntes in mortem, venientes a morte. Euntes nascendo, venientes resurgendo. Seminantes opera bona, metentes mercedem aeternam. Semina ergo sunt nostra, quidquid boni fecerimus, manipuli nostri, quod in fine recipiemus. Si ergo bona sunt semina, bona opera; quare cum lacrymis, dum hilarem datorem diligat Deus (II Cor. IX, 7)?

Sowing what in tears? What are the seeds? What are the sheaves? Going into death, coming from death. Going by being born, coming by rising again. Sowing good works, reaping an eternal reward. Our seeds, then, are whatever good we do; our sheaves, what we shall receive at the end. If, then, the seeds are good, namely good works, why with tears, since God loves a cheerful giver (2 Cor. 9:7)?

2. Martyrum passio et merces in Psalmo praedicta. Hic primum videte, charissimi, quomodo maxime ad beatos martyres verba ista pertineant. Nulli enim tantum impenderunt, quam illi qui se ipsos impenderunt: sicut dicit apostolus Paulus, Et ipse impendar pro animabus vestris (Id. XII, 15). Impenderunt enim se ipsos confitendo Christum, et implendo in ejus adjutorio quod dictum est, Ad mensam magnam sedisti, scito quoniam talia te oportet praeparare (Eccli. XXXI, 12). Quae est magna mensa, nisi unde accipimus corpus Christi et sanguinem? Quid est, Scito quoniam talia te oportet praeparare; nisi quod beatus Joannes exponit, Sicut Christus pro nobis animam suam posuit, sic et nos debemus pro fratribus animas ponere (I Joan. III, 16)? Ecce quantum impenderunt.

2. The passion and reward of the martyrs foretold in the Psalm. Here first see, dearly beloved, how these words apply above all to the blessed martyrs. For none spent so much as those who spent themselves: as the apostle Paul says, And I myself will be spent for your souls (2 Cor. 12:15). For they spent themselves by confessing Christ, and by fulfilling with His help what was said: You have sat at a great table; know that you must prepare such things (Sir. 31:12). What is the great table, if not the one from which we receive the body and blood of Christ? What does Know that you must prepare such things mean, if not what blessed John expounds: As Christ laid down His soul for us, so we too ought to lay down our souls for the brethren (1 John 3:16)? See how much they spent.

CAPUT II. — Sed numquid perierunt, quando securitatem a Domino etiam de capillo acceperunt (Luc. XXI, 18)? Perit manus, ubi non perit pilus? Perit caput, ubi non perit capillus? Ubi non perit palpebra, perit oculus? Hac ergo accepta magna securitate, impenderunt se ipsos. Operibus ergo bonis seminemus, cum tempus est, dicente Apostolo, Qui parce seminat, parce et metet (II Cor. IX, 6). Infatigabiles, inquit, cum tempus habemus operemur bonum ad omnes, maxime autem ad domesticos fidei. Et iterum: Bonum, inquit, facientes non deficiamus; tempore enim suo metemus (Galat. VI, 10, 9). Qui defecerit in semine, non gaudebit in messe.

Chapter II. — But did they perish, when they had received from the Lord an assurance even concerning a hair (Luke 21:18)? Does the hand perish where a hair does not perish? Does the head perish where a hair of the head does not perish? Where the eyelid does not perish, does the eye perish? Having therefore received this great assurance, they spent themselves. Let us therefore sow with good works while there is time, as the Apostle says: He who sows sparingly will also reap sparingly (2 Cor. 9:6). Unwearied, he says, while we have time let us work good towards all, but especially towards those of the household of faith. And again: In doing good, he says, let us not fail; for in due season we shall reap (Gal. 6:10, 9). He who fails in the sowing will not rejoice in the harvest.

3. Infirmiores Christiani quidam in lacrymis seminantes. Quare ergo in lacrymis, cum omnia bona opera nostra habere debeant hilaritatem? Et quidem de martyribus dici potest, quia cum lacrymis seminaverunt. Fortiter enim certaverunt, et in magnis tribulationibus fuerunt. Nam ut eorum lacrymas Christus consolaretur, transtulit eos et transfiguravit eos in se, et dixit: Tristis est anima mea usque ad mortem. Verumtamen, fratres mei, videtur mihi quod caput nostrum infirmioribus suis membris compassum est, ne de se forte membra infirma desperarent, et sicut est humana fragilitas, morte propinquante perturbarentur, et dicerent non se ad Deum pertinere; nam si pertinerent, gauderent. Ideo prius Christus dixit, Tristis est anima mea usque ad mortem. Pater, si fieri potest, transeat a me calix iste (Matth. XXVI, 38, 39). Quis hoc dicit? Quae potestas, quae infirmitas? Audite quae dicit: Potestatem habeo ponendi animam meam, et potestatem habeo iterum sumendi

3. Certain weaker Christians sowing in tears. Why then in tears, when all our good works ought to have cheerfulness? And indeed it can be said of the martyrs that they sowed with tears. For they contended bravely, and were in great tribulations. For in order to console their tears Christ transferred them and transfigured them into Himself, and said: My soul is sorrowful even unto death. Yet, my brethren, it seems to me that our Head had compassion on His weaker members, lest perhaps the weak members should despair of themselves, and, human frailty being what it is, be troubled as death drew near, and say that they did not belong to God; for if they belonged to Him, they would rejoice. Therefore Christ first said, My soul is sorrowful even unto death. Father, if it is possible, let this cup pass from Me (Matt. 26:38, 39). Who says this? What power, what weakness? Hear what He says: I have power to lay down My soul, and I have power to

Editors' notes and page, col. 193

Footnotes

(1) ‹anchor: suo metemus› · call in col 193

Quidam libri addunt hic, non deficientes; sed male: pro hoc enim Augustinus in altero versu posuit, infatigabiles.

Certain books add here "non deficientes" ("not failing"); but wrongly: for in place of this Augustine put, in the other verse, "infatigabiles" ("unwearied").

(printed under page 103)

(2) ‹anchor: Christus dixit› · call in col 193

Ita Mss. Editi vero: Prius ergo Christus sub persona martyrum dixit.

So the manuscripts. The printed editions, however: "First, therefore, Christ said in the person of the martyrs."

(printed under page 103)

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running head: 193 SERMO XXXI.
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other: UNSURE (Q2a): "dum hilarem datorem" stands so on the page, where the sense expects cum; kept as printed, not listed as a misprint

PL 38:194

eam. Nemo tollet eam a me, sed ego pono eam, et iterum sumo eam (Joan. X, 18). Haec potestas tristis erat, quando faciebat quod non faceret, nisi voluisset. Potestate enim fecit, non conditione; quia ipse voluit, non quia Judaeus potuit. Transfiguravit ergo in se infirma membra corporis sui. Et forte de illis dictum est, Qui seminant in lacrymis, in gaudio metent: id est, de infirmioribus. Non enim in lacrymis seminabat ille ipsius Christi magnus praeco, quando dicebat: Ego enim immolor, et tempus meae resolutionis instat. Bonum certamen certavi, cursum consummavi, fidem servavi: de caetero superest mihi corona justitiae, corona de manipulis; superest, inquit, mihi corona justitiae, quam reddet mihi Dominus in illa die justus judex (II Tim. IV, 6-8): quasi diceret, Reddet mihi messem, cui me ipsum impendo sementem. Haec verba, quantum intelligimus, fratres, exsultantis sunt, non plorantis. Numquid quando ista dicebat, in lacrymis erat? Nonne similis erat hilari datori, quem diligit Deus?

take it up again. No one shall take it from Me, but I lay it down, and I take it up again (John 10:18). This power was sorrowful when He was doing what He would not have done unless He had willed it. For He did it by power, not by condition; because He Himself willed it, not because the Jew was able to. So He transfigured in Himself the weak members of His body. And perhaps it was of them that it was said, Those who sow in tears shall reap in joy: that is, of the weaker ones. For that great herald of Christ Himself was not sowing in tears when he said: For I am being offered up, and the time of my dissolution is at hand. I have fought the good fight, I have finished the course, I have kept the faith: for the rest there remains for me a crown of justice, a crown made of sheaves; there remains, he says, for me a crown of justice, which the Lord, the just judge, will render to me on that day (2 Tim. 4:6–8): as if he were saying, He will render to me a harvest, for which I spend myself as seed. These words, as far as we understand, brethren, are those of one exulting, not of one weeping. Was he in tears when he was saying these things? Was he not like the cheerful giver, whom God loves?

CAPUT III. — Ad infirmos ergo referamus haec verba, ut nec ipsi desperent qui in lacrymis seminarunt: quia etsi seminarunt in lacrymis, transiet dolor et gemitus: transit tristitia cum fine, et venit laetitia sine fine.

Chapter III. — Let us therefore refer these words to the weak, so that even those who have sown in tears may not despair: because even if they have sown in tears, pain and groaning shall pass away: sorrow passes away with an end, and joy comes without end.

4. Quomodo seminant omnes in lacrymis. Justus qnisque hic abundantius plorat. Verumtamen, charissimi, ecce quomodo mihi videtur ad omnes pertinere quod dictum est, Qui seminant in lacrymis, in gaudio metent. Euntes ibant et flebant, mittentes semina sua: venientes autem venient cum exsultatione, tollentes manipulos suos. Audite si, adjuvante Domino, explicare potuero, quemadmodum ad omnes pertineat, Euntes ibant et flebant. Ex quo nascimur, imus. Quis enim stat? Quis non ex quo viam intravit, cogitur ambulare? Infans natus est, crescendo ambulat: mors finis est. Inde jam veniendum est, sed cum exsultatione. Quis enim non hic plorat in via ista mala, quando ipse infans inde incipit? Utique infans quando nascitur, de angustiis uteri in hujus mundi latitudinem funditur, de tenebris procedit ad lucem: et tamen de tenebris veniens ad lucem, plorare potest, videre non potest. [Est enim vita ista, ut quando gaudetur hic, time ne fallat; quando hic ploratur, roga ut evadas: et transit tribulatio, et venit tribulatio.] Et rident homines, et plorant homines: et quod rident homines, plorandum est. Sed plorat alius damnum suum, plorat alius pressuram suam, quia in carcere est constitutus; plorat alius quod amiserit mortuum aliquem charissimorum suorum: ille hinc, iste hinc. Justus unde? Primo de his omnibus: justus enim plorat veraciter plorantes steriliter. Plorat plorantes, plorat ridentes: quia et qui plorant de rebus vanis, inaniter plorant; et qui rident de rebus vanis, malo suo rident. Ille ubique plorat, plus ergo ipse plorat.

4. How all sow in tears. Every just man weeps more abundantly here. Nevertheless, dearest ones, see how it seems to me that what was said applies to all, Those who sow in tears shall reap in joy. Going they went and wept, casting their seeds: but coming they shall come with exultation, carrying their sheaves. Listen, if with the Lord's help I am able to explain it, how this applies to all, Going they went and wept. From the moment we are born, we are going. For who stands still? Who, from the moment he has entered upon the way, is not compelled to walk? An infant is born, by growing it walks: death is the end. From there we must now come, but with exultation. For who does not weep here on this evil way, when the infant itself begins from there? Indeed when an infant is born, it is poured out from the narrowness of the womb into the breadth of this world, it proceeds from darkness to light: and yet, coming from darkness to light, it can weep, it cannot see. [For such is this life, that when there is rejoicing here, fear lest it deceive; when there is weeping here, ask that you may escape: and tribulation passes, and tribulation comes.] Both men laugh and men weep: and what men laugh at is to be wept over. But one weeps over his loss, another weeps over his distress, because he has been placed in prison; another weeps because he has lost by death one of his dearest: this one for this reason, that one for that. The just man, over what? First, over all these: for the just man weeps truly for those who weep barrenly. He weeps for those who weep, he weeps for those who laugh: because both those who weep over vain things weep emptily; and those who laugh over vain things laugh to their own harm. He weeps everywhere; therefore he himself weeps more.

Editors' notes and page, col. 194

Footnotes

(1) ‹anchor: Inde› · call in col 194

Sic aliquot Mss. Alii autem, in diem; vel cum editis, in die.

So some manuscripts. Others, however, "in diem"; or, with the printed editions, "in die".

(printed under page 103)

(2) ‹anchor: venit tribulatio› · call in col 194

Mss. verba illa quae ansulis concluduntur non habent.

The manuscripts do not have those words which are enclosed in brackets.

(printed under page 103)

(3) ‹anchor: plorantes steriliter› · call in col 194

Lov., plorat veraciter, non plorat steriliter; repugnantibus caeteris libris editis et Mss

The Louvain edition: "he weeps truly, he does not weep barrenly"; the other books, printed and manuscript, opposing.

(printed under page 103)

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PL 38:195

CAPUT IV. — 5. Justorum orationes cum gemitu. Sed venient cum exsultatione, portantes manipulos suos. Vides ergo hominem justum, cum facit opus bonum, hilarem esse? Ita plane hilarescit. Hilarem enim datorem diligit Deus (II Cor. IX, 7). Quando ergo plorat? Quando bona opera sua orando commendat. Orationes sanctorum voluit commendare Psalmus, orationes peregrinantium, orationes in hac via laborantium, orationes amantium, orationes gementium, orationes aeternae patriae suspirantium, donec ea visa satientur qui nunc in moerore sunt constituti. Etenim, fratres mei, quamdiu sumus in corpore, peregrinamur a Domino (Id. V, 6). Non desiderat patriam peregrinatio sine lacryma. Si desideras quod non habes, funde lacrymas. Nam unde dicturus es Deo: Posuisti lacrymas meas in conspectu tuo (Psal. LV, 9)? Unde dicturus es Deo: Factae sunt mihi lacrymae meae panis die ac nocte? Panis mihi factae sunt: consolatae sunt gementem, paverunt esurientem. Factae sunt mihi lacrymae meae panis die ac nocte. Unde? Dum dicitur mihi quotidie, Ubi est Deus tuus (Psal. XLI, 4)? Quis justus non habuit istas lacrymas? Qui non habuit, peregrinum se esse non doluit. Qua fronte ad patriam venit, qui non absens suspiravit? Nonne quotidie nobis dicitur, Ubi est Deus tuus? Discite, fratres mei, discite de paucis esse. Bene vivite, ambulate viam Dei; et videte quia auditis, Ubi est Deus tuus? Felices eritis, cum hoc audieritis; infelices, si dixeritis. Quando enim defendimus fidem christianam, et respondetur nobis, Ecce praedicatur ubique nomen Christi, quare abundant mala? quid aliud dicitur, nisi, Ubi est Deus tuus? Qui audit, gemit; quia qui dicit, perit.

Chapter IV. — 5. The prayers of the just are with groaning. But they shall come with exultation, carrying their sheaves. Do you see, then, that the just man, when he does a good work, is cheerful? Yes, he plainly grows cheerful. For God loves a cheerful giver (2 Cor. 9:7). When, then, does he weep? When by praying he commends his good works. The Psalm wished to commend the prayers of the saints, the prayers of pilgrims, the prayers of those labouring on this way, the prayers of those who love, the prayers of those who groan, the prayers of those who sigh for the eternal homeland, until those who are now set in grief are satisfied by seeing it. For, my brothers, as long as we are in the body, we are on pilgrimage away from the Lord (2 Cor. 5:6). Pilgrimage does not long for the homeland without tears. If you long for what you do not have, pour out tears. For how else will you say to God: Thou hast set my tears in Thy sight (Ps. 55:9)? How else will you say to God: My tears have become bread to me day and night? They have become bread to me: they have consoled the one groaning, they have fed the one hungering. My tears have become bread to me day and night. Why? While it is said to me daily, Where is your God (Ps. 41:4)? What just man has not had these tears? He who has not had them has not grieved that he is a pilgrim. With what face does he come to the homeland who did not sigh for it while absent? Is it not said to us daily, Where is your God? Learn, my brothers, learn to be of the few. Live well, walk the way of God; and see that you hear, Where is your God? You will be happy when you have heard this; unhappy, if you have said it. For when we defend the Christian faith, and the reply is made to us, Look, the name of Christ is preached everywhere, why do evils abound? what else is being said but, Where is your God? He who hears it groans; for he who says it perishes.

CAPUT V. — 6. Lacrymae piorum comparantur cum fletu impiorum. Sunt lacrymae piorum, sunt lacrymae sanctorum, quas indicant orationes eorum. Bene operatur, et hilaris est: et plorat ut bene operetur: plorat quia bene operatus est. Plorando exigit bonum opus, plorando commendat bonum opus quod fecit. Crebrae ergo sunt lacrymae justorum, sed in ista via: numquid in patria? Quare non in patria? Quia venientes venient in exsultatione, portantes manipulos suos. Felicitas venit, numquid lacryma redit? Porro autem illi qui hic inaniter plorant, inaniter rident, cupiditatibus suis dissipati, quando fraudantur gemunt, quando fraudant exsultant: plorant et ipsi in via ista, plorant et ipsi; sed non in exsultatione. Venientes autem venient in exsultatione, portantes manipulos suos. Quid colligunt, qui nihil seminaverunt? Imo colligunt, sed quod seminaverunt: quia spinas seminaverunt, ignem colligunt; et eunt non de fletu ad risum, sicut sancti, Euntes ibant et flebant, mittentes semina sua, venientes autem venient in exsultatione: illi a fletu ad fletum, a fletu cum risu ad fletum sine risu. Quid enim illis fiet? Quo eunt quando resurrexerint? Quo, nisi quo Dominus dixit, Ligate illi

Chapter V. — 6. The tears of the godly are compared with the weeping of the ungodly. There are tears of the godly, there are tears of the saints, which their prayers make known. He works well, and is cheerful: and he weeps in order to work well: he weeps because he has worked well. By weeping he carries out a good work, by weeping he commends the good work that he has done. Frequent, then, are the tears of the just, but on this way: surely not in the homeland? Why not in the homeland? Because coming they shall come with exultation, carrying their sheaves. Happiness comes; does a tear return? But those, on the other hand, who here weep in vain and laugh in vain, scattered by their desires, groan when they are cheated, exult when they cheat: they too weep on this way, they too weep; but not in exultation. But coming they shall come with exultation, carrying their sheaves. What do they gather who have sown nothing? Rather, they do gather, but what they have sown: because they have sown thorns, they gather fire; and they go not from weeping to laughter, as the saints do, Going they went and wept, casting their seeds, but coming they shall come with exultation: those go from weeping to weeping, from weeping with laughter to weeping without laughter. For what will become of them? Where do they go when they have risen again? Where, but where the Lord said, Bind his

Editors' notes and page, col. 195

Footnotes

(1) ‹anchor: bene operatus est› · call in col 195

Lov., operatus non est. Abest, non, a caeteris libris.

The Louvain edition, "operatus non est" ("he has not worked"). "Non" is absent from the other books.

(printed under page 104)

(2) ‹anchor: Plorando exigit› · call in col 195

Aliquot Mss., loco, exigit, habent, existit. Germanensis vetustissimus liber, exiit.

Some manuscripts, in place of "exigit", have "existit". The very old Saint-Germain book, "exiit".

(printed under page 104)

(1) ‹anchor: not visible› · call in col 196 (not visible in the col 195 images; the note stands at the foot of the right-hand column, and col 195's own calls 1 and 2 are both answered at the foot of the left-hand column)

Am. Er. et Mss. hic addunt, in aeternum.

Amerbach, Erasmus and the manuscripts add here "in aeternum" ("for ever").

(printed under page 104)