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Augustine, Sermones 35-45 (Classis I, de Scripturis: de Proverbiis, Ecclesiastico, Isaia)

Sermon XLIV

Credo, Domine; video hic aliquid unde non mentior; credo, verum dico: sed video hic etiam nescio quid, quod mihi displiceat. Stare volo: sed adhuc nuto. Stans loquor, non cecidi, quia credo; sed tamen adhuc nuto: Adjuva incredulitatem meam (Marc. IX, 22, 23). Ergo, charissimi, et ille quem contra me constitui, et propter cujus controversiam inter nos natam Prophetam judicem postulavi, non-nihil dicit etiam ipse, cum dicit, Intelligam ut credam. Nam utique modo quod loquor, ad hoc loquor, ut credant qui nondum credunt: et tamen nisi quod loquor intelligant, credere n⟨o⟩n possunt. Ergo ex aliqua parte verum e⟨s⟩t quod ille dicit, Intelligam, ut credam; et ego qui dico, sicut dicit Propheta, Imo crede, ut intelligas: verum dicimus, concordemus. Ergo intellige, ut credas: crede, ut intelligas. Breviter dico quomodo utrumque sine controversia accipiamus. Intellige, ut credas, verbum meum; crede, ut intelligas, verbum Dei.

I believe, Lord; I see here something by reason of which I am not lying; I believe, I speak the truth: but I see here also something or other which displeases me. I want to stand: but I still waver. Standing I speak, I have not fallen, because I believe; but yet I still waver: Help my unbelief (Mark 9:22–23). Therefore, dearly beloved, he too whom I set up against myself, and on account of the dispute with whom, which arose between us, I asked for the Prophet as judge, says something himself, when he says, Let me understand, that I may believe. For certainly what I am now saying, I say for this purpose, that those who do not yet believe may believe: and yet unless they understand what I say, they cannot believe. Therefore in some part what he says is true, Let me understand, that I may believe; and I, who say, as the Prophet says, Rather believe, that you may understand: we both speak the truth; let us agree. Therefore understand, that you may believe: believe, that you may understand. I say briefly how we may accept both without dispute. Understand, that you may believe, my word; believe, that you may understand, the word of God.

SERMO XLIV. De verbis Isaiae cap. LIII, ℣ 2-9.

Sermon 44. On the words of Isaiah chapter 53, verses 2-9.

CAPUT PRIMUM. — 1. De Domino et Salvatore nostro, fratres dilectissimi, ante multa tempora prophetatum est: Ascendet sicut virgultum, et sicut radix in terra sitienti. Quare ut radix? Ideo: Non est species illi, neque honor. Passus est, humiliatus est, consputus est: non habebat speciem; homo apparebat, cum Deus esset. Sed quomodo radix non est pulchra, sed intus habet vim pulchritudinis suae. Attendite, fratres mei, videte misericordiam Dei. Attendis arborem pulchram, amoenam, foliis virentem, fructibus opulentam, laudas. Delectat aliquid de fructu carpere, sub umbra ejus sedere et requiescere ab aestu: laudas totam illam pulchritudinem. Si radix ostendatur tibi, nulla pulchritudo in ea est. Noli contemnere quod abjectum est: inde processit quod miraris, Ut radix in terra sitienti. Attendite modo claritatem arboris.

Chapter I. — 1. Concerning our Lord and Saviour, most beloved brethren, it was prophesied many ages ago: He shall come up like a shoot, and like a root in a thirsty land. Why like a root? For this reason: He has no comeliness, nor honour. He suffered, He was humbled, He was spat upon: He had no comeliness; He appeared a man, though He was God. But just as a root is not beautiful, yet within it has the power of its beauty. Pay attention, my brethren, see the mercy of God. You look at a tree that is beautiful, pleasant, green with leaves, rich in fruits, and you praise it. It delights you to pluck something of its fruit, to sit under its shade and rest from the heat: you praise all that beauty. If the root is shown to you, there is no beauty in it. Do not despise what is lowly: from it has come forth what you admire, Like a root in a thirsty land. Consider now the splendour of the tree.

Editors' notes and page, col. 258

Footnotes

(*) ‹anchor: not visible in the foot image› · call in col 258 Recensitus ad duos cl. ad gr. rm. v. Am. Er. Par. Lov.

Collated against two cl. manuscripts, against gr. rm. v., and against the editions of Amerbach, Erasmus, Paris and Louvain.

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(a) ‹anchor: not visible in the foot image› · call in col 258

Alias 36 ex Homiliis 50.

Formerly 36 of the Fifty Homilies.

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(b) ‹anchor: not visible in the foot image› · call in col 258

Possidius in Indiculo, cap. 9, sermonem hunc proculdubio notat istis verbis, « De lectione Isaiae, Domine, quis credidit auditui nostro? » Mutilus itaque sermo est, nec priore tantummodo parte; sed posteriore etiam, qua Donatistarum haeresis redarguebatur, minutus esse intelligitur ex n. 5, ubi sic habet: « Incipit dici et de sponsa; et quomodo in sponso mirabaris caecitatem Judaeorum, sic et in sponsa miraberis caecitatem haereticorum. » Quibus verbis Augustinus non obscure pollicebatur tractaturum se de subsequenti Isaiae capite, Laetare, sterilis, etc. Dilata locum tabernaculi tui, etc. Atque id quod Propheta de Ecclesiae per omnes gentes extensione dixisset, hac ipsa concione mox videndum significabat n. 2 et n. 6: « Audietis illud, » inquit, « et ab isto propheta, » etc. Non pauci tales in 50 Homiliarum classe fuerunt minus integri sermones, in quibus impostorum fraudem fallaciamque quidam non jure conqueritur. Nam qui in ecclesia legendi essent Augustini tractatus, necessario plerumque decurtabantur, iisque exordium aptabatur et idonea conclusio. Sic huicce sermoni 44 appositam aliunde praefationem esse vides vel ex versiculo Isaiae, qui altera parte est versionis Vulgatae, cum in reliquo capite Augustinus sequatur LXX. Conclusionem porro ex Caesario acceptam opinamur.

Possidius in the Indiculus, ch. 9, without doubt marks this sermon in these words: "On the reading from Isaiah, Lord, who has believed our report?" The sermon is therefore mutilated, and not in its first part only; that it has also been shortened in its latter part, where the heresy of the Donatists was refuted, is understood from n. 5, where it reads thus: "It begins to be said of the bride also; and as in the bridegroom you marvelled at the blindness of the Jews, so in the bride too you will marvel at the blindness of the heretics." By these words Augustine was promising, not obscurely, that he would treat of the following chapter of Isaiah, Rejoice, O barren one, etc. Enlarge the place of your tent, etc. And that what the Prophet had said of the Church's extension through all nations was presently to be seen in this very discourse he indicated in n. 2 and n. 6: "You will hear that," he says, "from this prophet also," etc. Not a few sermons in the class of the Fifty Homilies were of this kind, less than whole, in which a certain writer complains, not rightly, of the fraud and deceit of impostors. For such treatises of Augustine as were to be read in church were of necessity usually cut short, and an opening and a suitable conclusion were fitted to them. Thus you see that a preface from elsewhere has been attached to this sermon 44, even from the verse of Isaiah, which in its second part is of the Vulgate version, whereas in the rest of the chapter Augustine follows the Septuagint. The conclusion, moreover, we think was taken from Caesarius.

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2. Crevit Ecclesia, crediderunt gentes, victi sunt terrae principes sub nomine Christi, ut essent victores in orbe terrarum. Positum est collum eorum sub jugo Christi. Persequebantur ante Christianos propter idola, persequuntur idola propter Christum. Omnes confugiunt ad auxilium Ecclesiae, in omni pressura, in omni tribulatione sua. Crevit illud granum sinapis, factum est majus super omnia olera: veniunt volatilia coeli, superbi saeculi, et requiescunt sub ramis ejus (Matth. XIII, 31, 32). Unde haec tanta pulchritudo? De nescio qua radice surrexit: et ista pulchritudo in magna gloria est. Quaeramus radicem. Consputus est, humiliatus est, flagellatus est, crucifixus est, vulneratus est, contemptus est. Ecce hic species non est: sed in Ecclesia gloria radicis pollet. Ergo ipsum describit sponsum, illum contemptum, inhonoratum, abjectum. Sed modo videre habetis arborem, quae surrexit de ista radice, et implevit orbem terrarum. Radix in terra sitienti.

2. The Church has grown, the nations have believed, the princes of the earth have been conquered under the name of Christ, so that they might be conquerors throughout the world. Their neck has been placed under the yoke of Christ. Formerly they persecuted Christians for the sake of idols; now they persecute idols for the sake of Christ. All flee for refuge to the help of the Church, in every distress, in every tribulation of theirs. That grain of mustard seed has grown; it has become greater than all herbs: the birds of the sky come, the proud of the world, and rest under its branches (Matt. 13:31–32). Whence this so great beauty? It has sprung up from I know not what root: and this beauty is in great glory. Let us seek the root. He was spat upon, He was humbled, He was scourged, He was crucified, He was wounded, He was despised. Behold, here there is no beauty: but in the Church the glory of the root prevails. Therefore he describes the Bridegroom Himself, Him despised, dishonoured, cast aside. But now you are able to see the tree which has sprung up from that root and has filled the world. A root in a thirsty ground.

3. Non est species illi, neque honor: et vidimus illum, et non habuit speciem neque decorem. Nonne hic est fabri filius (Marc. VI, 3)? Quam non habuit decorem, ut diceretur, Nonne verum dicimus quia daemonium habes (Joan. VIII, 48)? In nomine ipsius daemonia fugiebant; et illi objicitur, quia daemonium habebat. Sed quare hoc? Vidimus eum, et non habebat speciem neque decorem.

3. He has no beauty, nor honour: and we saw Him, and He had no beauty nor comeliness. Is not this the carpenter's son (Mark 6:3)? How little comeliness He had, that it should be said, Do we not say truly that Thou hast a demon (John 8:48)? In His name demons fled; and it is cast up against Him that He had a demon. But why this? We saw Him, and He had no beauty nor comeliness.

CAPUT II. — Quae est species illius intus, ubi non videbatur? In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum (Id. I, 1). Quae est species illius? Qui cum in forma Dei esset, non rapinam arbitratus est esse aequalis Deo (Philipp. II, 6).

Chapter II. — What is His beauty within, where He was not seen? In the beginning was the Word, and the Word was with God, and the Word was God (John 1:1). What is His beauty? Who, though He was in the form of God, did not think it robbery to be equal to God (Phil. 2:6).

4. Et ubi visus est non habere speciem neque decorem? Et non habuit speciem: sed vultus ejus abjectus, et deformis positio ejus ab omnibus hominibus. Homo in plaga. In plaga homo, ante plagam Deus, post plagam homo Deus, Homo in plaga, et qui sciat ferre infirmitates. Infirmitates quorum? Ipsorum a quibus patiebatur. Medicus ferebat infirmitates phreneticorum; et cum ipse crucifigeretur, orabat et dicebat: Pater, ignosce illis, quia nesciunt quid faciunt (Luc. XXIII, 34). Attendite: amemus sponsum. Quanto magis deformis nobis commendatur, tanto charior, tanto dulcior est factus sponsae. Propter quod et avertit se. Avertit se, ne illum intelligerent illi qui eum crucifigebant. Facies ejus injuriata est, nec magni aestimata est.

4. And where was He seen to have no beauty nor comeliness? And He had no beauty: but His countenance was cast down, and His bearing was deformed beyond all men. A man under the stroke. Under the stroke, man; before the stroke, God; after the stroke, man-God. A man under the stroke, and one who knows how to bear infirmities. Whose infirmities? Those of the very people by whom He suffered. The Physician bore the infirmities of the frenzied; and while He Himself was being crucified, He prayed and said: Father, forgive them, for they do not know what they are doing (Luke 23:34). Pay attention: let us love the Bridegroom. The more deformed He is commended to us, the dearer, the sweeter He has become to the bride. For which reason also He turned Himself away. He turned Himself away, lest those who were crucifying Him should understand Him. His face was outraged, and was not highly esteemed.

5. Hic infirmitates nostras portat, et pro nobis in doloribus est: et nos existimavimus illum in doloribus esse, et in plaga, et in poena. Ipse autem vulneratus est propter peccata nostra, et infirmatus est propter iniquitates nostras. Eruditio pacis nostrae in eum, livore ejus sanati sumus. Omnes ut oves erravimus, et Dominus tradidit illum pro peccatis nostris. Evangelium est, an prophetia? Quid dicunt contra ista Judaei? Nonne

5. This man carries our infirmities, and is in sorrows for us: and we thought Him to be in sorrows, and under the stroke, and in punishment. But He was wounded on account of our sins, and was weakened on account of our iniquities. The chastisement of our peace was upon Him; by His bruise we have been healed. All we like sheep have gone astray, and the Lord delivered Him up for our sins. Is this Gospel, or prophecy? What do the Jews say against these things? Is it not

Editors' notes and page, col. 259

Footnotes

(1) ‹anchor: amemus sponsum› · call in col 259

Am. et Er., Attendite quomodo amemus. Sponsus quanto, etc. Colbertinus codex, Attendite quomodo amemus sponsam. Alii Mss., Attente amemus sponsum.

Amerbach and Erasmus: "Mark how we are to love. The bridegroom, the more," etc. The Colbert codex: "Mark how we are to love the bride." Other manuscripts: "Let us attentively love the bridegroom."

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(2) ‹anchor: an prophetia› · call in col 259

Mss., an propheta.

The manuscripts: "or a prophet."

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mirum est audire illos ista, habere illos ista, legere illos ista, non invenire de quo dici potuerit, nisi de illo uno qui in Evangelio praedicatur per orbem terrarum, et adhuc non esse Christianos, sed sic illos esse caecos adversus evidentissima eloquia Prophetarum? Noli mirari caecitatem Judaeorum de Christo.

a wonder that they hear these things, that they have these things, that they read these things, that they find none of whom it could have been said except that One Who is preached in the Gospel throughout the world, and yet are not Christians, but are so blind against the most evident utterances of the Prophets? Do not wonder at the blindness of the Jews concerning Christ.

CAPUT III. — Ecce transit quod dicitur de sponso, incipit dici et de sponsa; et quomodo in sponso mirabaris caecitatem Judaeorum, sic in sponsa miraberis caecitatem haereticorum.

Chapter III. See, what is said of the bridegroom passes on, and it begins to be said of the bride as well; and as in the case of the bridegroom you wondered at the blindness of the Jews, so in the case of the bride you will wonder at the blindness of the heretics.

6. Jam modo miremur caecitatem Judaeorum. Dominus tradidit illum pro peccatis nostris; et ipse, quoniam male tractatus est, non aperuit os. Ut ovis ad immolandum ductus est; et ut agnus ante eum qui se tonderet fuit sine voce, sic non aperuit os suum. In humilitate judicium ejus sublatum est. Et ne contemnas, Generationem ejus quis enarrabit? Quam generationem? Ante luciferum genui te (Psal. CIX, 3). Ecce una generatio: Ante luciferum, ante omnia quae facta sunt, ante omnes Angelos, ante omnem creaturam. Quare? Quia omnia per ipsum facta sunt (Joan. I, 3). Sed forte secunda ejus generatio narratur. Quis illam narrat? Fide concipitur, masculus non accedit, uterus virginis tumet: procedit tanquam sponsus de thalamo suo (Psal. XVIII, 6). Mirabilis ista generatio. Mirabilis est humana, quia sine patre: mirabilis illa, quia sine matre. Ut ovis ad immolandum ductus est, ut agnus ante eum qui se tonderet, sic non aperuit os suum. In humilitate judicium ejus sublatum est. Generationem ejus quis enarrabit? Quoniam tolletur de terra vita ejus. Resurrectionem ejus praedicat. Videtis quia vere Dominus (quasi possit quid nisi vere Veritas) hoc dicebat: Quae scripta sunt in Lege, et Prophetis, et Psalmis de me. Quia oportebat Christum pati et resurgere, audistis. Et resurgere, modo audistis: Quoniam tolletur de terra vita ejus. Et praedicari in nomine ejus poenitentiam et remissionem peccatorum per omnes gentes, incipiens ab Jerusalem (Luc. XXIV, 44, 46, 47): audietis illud et ab isto propheta; non quia debemus prophetam praeponere Domino. Praeco praecessit, judex secutus est. Non sua, sed judicis verba praeco dicebat, et judex consequens verba sua in praecone ⟨f⟩irmavit. Quoniam tolletur de terra vita ejus. Ab iniquitatibus populi mei ductus est ad mortem. Audiebatis modo dicentem illis, Quid vobis feci? Si invenistis in me peccatum, arguite. Et illi, Crucifige, crucifige (Joan. XIX, 6): ut putabant ⟨h⟩ominem, tamen innocentem. Ergo, Ab iniquita⟨tib⟩us po⟨p⟩uli mei ductus est ad mortem.

6. Now then let us wonder at the blindness of the Jews. The Lord delivered Him up for our sins; and He, because He was ill-treated, did not open His mouth. As a sheep He was led to the slaughter; and as a lamb before the one who would shear it He was without voice, so He did not open His mouth. In humiliation His judgement was taken away. And lest you despise [Him]: Who shall declare His generation? Which generation? Before the day-star I begot Thee (Ps. 109:3). See, one generation: before the day-star, before all things that were made, before all the angels, before every creature. Why? Because all things were made through Him (John 1:3). But perhaps His second generation is what is told. Who tells it? He is conceived by faith, no male approaches, the womb of a virgin swells: He comes forth as a bridegroom from His chamber (Ps. 18:6). Wonderful is this generation. The human one is wonderful, because it is without a father; that one is wonderful, because it is without a mother. As a sheep He was led to the slaughter, as a lamb before the one who would shear it, so He did not open His mouth. In humiliation His judgement was taken away. Who shall declare His generation? For His life shall be taken away from the earth. It proclaims His resurrection. You see that truly the Lord (as though anyone could, except truly the Truth) was saying this: The things that are written in the Law, and in the Prophets, and in the Psalms concerning Me. That Christ had to suffer and rise again, you have heard. And that He was to rise again, you have just heard: For His life shall be taken away from the earth. And that repentance and remission of sins should be preached in His name among all nations, beginning from Jerusalem (Luke 24:44, 46, 47): you will hear that too from this prophet; not because we ought to set the prophet before the Lord. The herald went before, the judge followed. Not his own words, but the judge's, did the herald speak, and the judge, coming after, confirmed his own words in the herald. For His life shall be taken away from the earth. Because of the iniquities of my people He was led to death. You heard just now Him saying to them: What have I done to you? If you have found sin in Me, convict Me. And they: Crucify, crucify (John 19:6); though they thought Him a man, yet an innocent one. Therefore, because of the iniquities of my people He was led to death.

CAPUT IV. — 7. Dabo ergo malos pro sepultura ejus. Quid est hoc, Dabo malos pro sepultura ejus, et divites pro morte ejus? Malos propter sepulturam, divites propter mortem. Dives ille ab Arimathaea Joseph, cum Dominus penderet in cruce, intravit ad Pilatum, et petiit corpus ejus: obsecutus est, ut sepeliret.

Chapter IV. 7. I will give, then, the wicked for His burial. What is this: I will give the wicked for His burial, and the rich for His death? The wicked on account of the burial, the rich on account of the death. That rich man, Joseph of Arimathaea, while the Lord was hanging on the cross, went in to Pilate and asked for His body: he performed this service, so that he might buwould

Editors' notes and page, col. 260

Footnotes

(1) ‹anchor: hoc dicebat› · call in col 260

Am. et Er., Videtis quia verus Dominus, quasi potens non possit, nisi vere charitas haec dicebat? Lov., Videtis quia vere Dominus haec possit. Quis, nisi vera Veritas, haec dicebat? Locum juvantibus manuscriptis restituimus.

Amerbach and Erasmus: "You see that the true Lord, as though being powerful he could not, unless truly charity was saying these things?" The Louvain edition: "You see that truly the Lord can do these things. Who, if not the true Truth, was saying these things?" We have restored the passage with the help of the manuscripts.

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Dati sunt divites pro morte ejus: sepelivit pauperem, in quo divitias requirebat. Ergo, Divites propter mortem ejus. Quod postea dixit, primo factum est: quod primo dixit, postea factum est. Malos pro sepultura ejus. Ubi ostendimus? Intraverunt Judaei ad Pilatum, et dixerunt ei: Domine, audivimus quia ille planus (ὁ πλάνος), id est, ille impostor, dixit discipulis suis quia resurrecturus erit occisus; jube custodiatur sepulcrum, ne forte veniant discipuli ejus nocte, et auferant eum, et fiat error major priore. Ait illis Pilatus: Habetis milites, ite, custodite sicut vultis. Acceperunt milites, posuerunt ibi (Matth. XXVII, 57-66). Mali sunt isti: ipsi sunt dati propter sepulturam ejus ad custodiendum. Sed unde probamus quia mali sunt? Milites innocentes erant missi: judex eis praecepit; venerunt ad sepulcrum, custodierunt. Audi quia mali sunt: lege Evangelium. Posteaquam resurrexit Dominus, et viderunt angelum, conterriti et consternati sunt. Quando dictum est aliis, Nolite timere vos, isti timore perculsi, quia fide sublevati non sunt. Et tamen cum ista scirent, venerunt ad Judaeos, dixerunt illis ista omnia. Dixerunt Judaei: Damus vobis pecuniam. Ergo mali erant: veritatem absconderunt, mendacium vendiderunt. Et quomodo mendacium vendiderunt? Non mirum, mendacium vendiderunt, mendacium caeci caecis. Dicite (dictum est illis) quia dormientibus nobis venerunt discipuli ejus, et subtraxerunt eum. O vanitas vendens vanitatem vanitati! Audituri sunt vani et credituri. Hodieque hoc est apud Judaeos, sic habet ipsa fama, quam vana, quam falsa, quam inanis (Matth. XXVIII). Testimonium martyrum nolunt audire, ut vivant; et testimonium dormientium audiunt, ut pereant. Si dormiebant custodes, unde potuerunt scire quis illum tulerit de sepulcro? aut quid vigilabas, male? O male, de quo non sine causa dixit propheta, Dabo malos pro sepultura ejus. O mali, o pessimi: aut vigilabatis, et custodire debuistis; aut dormiebatis, et quid sit factum nescitis. Impletum est enim quod Spiritus sanctus per Psalmistam multo ante praedixerat: Cogitaverunt consilium quod non potuerunt stabilire (Psal. XX, 12).

bury [him]. The rich were given for His death: he buried the Poor One, in whom he was seeking riches. Therefore, The rich for His death. What he said later was done first; what he said first was done later. The wicked for His burial. Where do we show [this]? The Jews went in to Pilate and said to him: Lord, we have heard that that deceiver (ho planos), that is, that impostor, said to his disciples that after being killed he would rise again; order the tomb to be guarded, lest perhaps his disciples come by night and take him away, and the error become greater than the former. Pilate said to them: You have soldiers; go, guard as you wish. They took soldiers, they stationed them there (Matt. 27:57–66). These men are wicked: they themselves were given on account of His burial, to guard [it]. But whence do we prove that they are wicked? The soldiers were sent innocent: the judge commanded them; they came to the tomb, they kept guard. Hear that they are wicked: read the Gospel. After the Lord had risen, and they had seen the angel, they were terrified and dismayed. When it was said to the others, Do not you fear, these men were struck with fear, because they were not lifted up by faith. And yet, though they knew these things, they came to the Jews and told them all these things. The Jews said: We give you money. Therefore they were wicked: they hid the truth, they sold a lie. And how did they sell a lie? No wonder they sold a lie: a lie of the blind to the blind. Say (it was said to them) that while we were sleeping his disciples came and stole him away. O vanity selling vanity to vanity! The vain will hear and will believe. And to this day this is current among the Jews, so the report itself has it, how vain, how false, how empty (Matt. 28). They are unwilling to hear the testimony of martyrs, that they may live; and they hear the testimony of sleepers, that they may perish. If the guards were sleeping, whence could they know who took Him from the tomb? Or why were you keeping watch, wicked man? O wicked man, of whom not without cause the prophet said, I will give the wicked for His burial. O wicked men, O most wicked: either you were keeping watch, and you ought to have guarded; or you were sleeping, and you do not know what was done. For that was fulfilled which the Holy Spirit had foretold long before through the Psalmist: They devised a counsel which they could not establish (Ps. 20:12).

CAPUT V. — 8. Nos ergo, fratres charissimi, pro quorum salute ista omnia et praedicta sunt et impleta, gratias agamus divinae misericordiae, et quantum possumus, totis viribus laboremus, ut beneficia Dei non nobis judicium pariant, sed profectum: ut cum tremendus judicii dies et tempus reddendae rationis advenerit, quidquid nobis Dominus et Salvator noster contulit judicatus, integrum inveniat judicaturus. Et quidem ille cum venerit, redditurus est quod promisit, sed requisiturus est quod redemit: et quod in primo

Chapter V. — 8. Let us therefore, dearest brethren, for whose salvation all these things were both foretold and fulfilled, give thanks to the divine mercy, and, as far as we can, labour with all our strength, that the benefits of God may bring forth for us not judgement but progress: so that, when the dreadful day of judgement and the time of rendering account has come, whatever our Lord and Saviour conferred on us when He was judged, He may find intact when He comes to judge. And indeed, when He comes, He will render what He promised, but He will require what He redeemed: and what in the first

Editors' notes and page, col. 261

Footnotes

(1) ‹anchor: vani et credituri› · call in col 261

Sic potiores manuscripti. At editi, vendens vanitatem, vanitatem audituris vanis et credituris.

So the better manuscripts. But the printed editions: "selling vanity, vanity to vain men who will hear and believe."

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(2) ‹anchor: head of CAPUT V (before "Nos ergo"); a call 2 also stands after "potuerunt stabilire"› · call in col 261

Totum quod superest caput quintum a quibusdam abest Mss., videturque Augustinum minus quam Caesarium nobis exhibere. Confer sermonem Appendicis 13, n. 5, serm. 44; n. 6, serm. 45, n. 3, et Caesarii homiliam 27.

The whole of the fifth chapter that remains is absent from some manuscripts, and seems to show us Caesarius rather than Augustine. Compare sermon 13 of the Appendix, n. 5; sermon 44, n. 6; sermon 45, n. 3; and Caesarius's homily 27.

(printed under page 137)

(3) ‹anchor: quidquid nobis› · call in col 261

Mss., quidquid in nobis..... contulit. Sic loqui solet Caesarius.

The manuscripts: "whatever he has bestowed in us." Caesarius is accustomed to speak thus.

(printed under page 137)