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Augustine, Sermones 59-70 (Classis I, de Scripturis: de Evangelio Matthaei)

Sermons LXVI–LXVII

(Sap. I, 11). Quaero, Quare mortua est anima? Quod paulo ante dicebam, quaero, Quare mortuum est corpus? Quia discessit vita ejus anima. Quare mortua est anima? Quia deseruit eam vita ejus Deus.

(Wis. 1:11). I ask: Why is the soul dead? As I was saying a little before, I ask: Why is the body dead? Because its life, the soul, has departed. Why is the soul dead? Because its life, God, has forsaken it.

CAPUT VI. — 7. Mors animae lugenda et timenda magis quam mors corporis. Breviter ergo his cognitis, scitote certumque tenete, corpus mortuum esse sine anima: animam mortuam esse sine Deo. Omnis homo sine Deo mortuam habet animam. Plangis mortuum: plange peccatorem magis, plange impium, plange infidelem. Scriptum est: Luctus mortui, septem dies; fatui autem et impii, omnes dies vitae illorum (Eccli. XXII, 13). An vero non in te sunt viscera miserationis christianae, ut plangas corpus a quo recessit anima, et non plangas animam a qua recessit Deus? Hoc tenens martyr respondeat comminatori: Quid me cogis, ut negem Christum? Cogis ergo ut negem veritatem? Si noluero, quid facis? Percutis corpus meum, ut recedat inde anima mea: sed ipsa anima mea ad se habet corpus. Non est imprudens, non est insipiens. Tu vis ferire corpus meum: vis ut, cum timeo ne ferias corpus meum, et recedat inde anima mea, ego feriam animam meam, et recedat inde Deus meus? Non ergo timeas, martyr, gladium percussoris: linguam tuam time, ne tu te percutias, et occidas non carnem, sed animam. Animam time, ne moriatur in gehenna ignis.

Chapter VI. — 7. The death of the soul is to be mourned and feared more than the death of the body. Having learned these things briefly, then, know and hold for certain that the body is dead without the soul, and the soul is dead without God. Every man without God has a dead soul. You mourn a dead man: mourn rather the sinner, mourn the ungodly, mourn the unbeliever. It is written: The mourning for the dead, seven days; but for the fool and the ungodly, all the days of their life (Ecclus. 22:13). Or are there not in you the bowels of Christian compassion, that you should mourn a body from which the soul has withdrawn, and not mourn a soul from which God has withdrawn? Holding to this, let the martyr answer the one who threatens him: Why do you compel me to deny Christ? Do you then compel me to deny the truth? If I refuse, what do you do? You strike my body, so that my soul may withdraw from it; but my soul itself holds the body to itself. He is not imprudent, he is not foolish. You wish to strike my body: do you wish that, while I fear lest you strike my body and my soul withdraw from it, I should strike my own soul, and my God withdraw from it? Do not therefore fear, martyr, the sword of the striker: fear your own tongue, lest you strike yourself and kill not the flesh but the soul. Fear for the soul, lest it die in the gehenna of fire.

CAPUT VII. — 8. Corporis et animae mors aeterna, quae sit. Inde ergo Dominus, Qui habet potestatem et corpus et animam occidere in gehenna ignis. Quomodo? quando mittetur in gehennam impius, ardebit ibi corpus, ibi anima? Mors corporis, sempiterna poena: mors animae, Dei absentia. Vis nosse quae sit mors animae? Intellige prophetam dicentem, Tollatur impius, ut non videat claritatem Domini (Isa. XXVI, 10). Timeat ergo anima mortem suam, et non timeat mortem corporis sui. Quia si timuerit mortem suam, et vixerit in Deo suo, non eum offendendo et a se repellendo, merebitur in fine recipere corpus suum; non ad poenam aeternam, sicut impii; sed ad vitam aeternam, sicut justi. Illam mortem timentes, et illam vitam martyres diligentes, promissa Dei exspectantes, minas persecutorum contemnentes, et ipsi apud Deum coronari meruerunt, et nobis celebranda illa solemnia reliquerunt.

Chapter VII. — 8. What the eternal death of body and soul is. Hence therefore the Lord, Who has power to kill both body and soul in the gehenna of fire. How? When the ungodly man is sent into gehenna, will the body burn there, and the soul there? The death of the body is everlasting punishment; the death of the soul is the absence of God. Do you wish to know what the death of the soul is? Understand the prophet saying: Let the ungodly be taken away, that he may not see the glory of the Lord (Isa. 26:10). Let the soul therefore fear its own death, and not fear the death of its body. For if it fears its own death, and lives in its God, not offending Him and driving Him away from itself, it will deserve at the end to receive its body again; not to eternal punishment, like the ungodly, but to eternal life, like the just. Fearing that death and loving that life, the martyrs, awaiting the promises of God and despising the threats of the persecutors, both themselves deserved to be crowned with God, and left to us these solemnities to be celebrated.

SERMO LXVI. De verbis Evangelii Matthaei, cap. XI, 2-11, Cum audisset Joannes in vinculis opera Christi, mittens duos de discipulis suis, ait illi: Tu es qui venturus es, an alium expectamus? etc.

Sermon 66. On the words of the Gospel of Matthew, ch. 11:2-11, When John had heard in prison of the works of Christ, sending two of his disciples, he said to Him: Art Thou He Who is to come, or do we look for another? etc.

1. Joannis de Christo testimonium. Lectio sancti Evangelii quaestionem nobis proposuit de Joanne Baptista. Adjuvet nos Dominus ut solvamus eam vobis,

1. The testimony of John concerning Christ. The reading of the holy Gospel has set before us a question about John the Baptist. May the Lord help us to resolve it for you,

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Codex cl., Omnis homo sine Deo mortuus est, et habet animam.

Codex cl.: "Every man without God is dead, and he has a soul."

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Prodit nunc primum ex veteri codice 821 Colbertinae bibliothecae, ante annos circiter octingentos scripto.

It now appears for the first time, from the old codex 821 of the Colbert library, written about eight hundred years ago.

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quomodo eam solvit nobis. Joannes Christi testimonio laudatus est, ut audistis; et sic laudatus, ut in natis mulierum non surrexisset major. Sed major illo erat natus ex Virgine. Quantum major? Ipse praeco dicat, quantum intersit inter se et judicem suum, cujus praeco est. Antecessit enim Christum Joannes, et nascendo, et praedicando: sed antecessit obsequendo, non se praeferendo. Nam et Officium totum ante judicem ambulat; et qui ambulant priores, ipsi sunt posteriores. Quantum ergo testimonium perhibuit Joannes Christo? Ita ut diceret non se dignum esse, qui solveret corrigiam calceamenti ejus. Adhuc quid? Nos, inquit, de plenitudine ejus accepimus (Joan. I, 27, 16). Lucernam se confessus est de illo accensam, et ideo ad pedes ejus confugit, ne ad alta petens vento superbiae exstingueretur. Tam quippe magnus erat, ut Christus putaretur: et si non ipse testis suus esset quia non erat ipse, remaneret error, et putaretur ipse. Qualis humilis? Deferebatur illi honor a populo, et ipse respuebat. Errabant homines in ejus magnitudine, et ipse se humiliabat. Nolebat crescere hominum verbis, quia comprehenderat Dei Verbum.

as He has resolved it for us. John was praised by the testimony of Christ, as you have heard; and praised in such a way that among those born of women none greater had arisen. But greater than he was the One born of the Virgin. How much greater? Let the herald himself say how great the difference is between himself and his judge, whose herald he is. For John went before Christ, both in being born and in preaching: but he went before Him by serving, not by putting himself first. For the whole retinue too walks before the judge; and those who walk in front are themselves the lesser. How great a testimony, then, did John bear to Christ? So great that he said he was not worthy to loose the thong of His sandal. What more? We, he says, have received of His fullness (John 1:27, 16). He confessed that he was a lamp lit from Him, and therefore he took refuge at His feet, lest, by seeking the heights, he should be put out by the wind of pride. For he was so great that he was thought to be the Christ: and had he not been his own witness that he was not He, the error would have remained, and he would have been thought to be He. How humble was he? Honour was offered to him by the people, and he rejected it. Men went astray over his greatness, and he humbled himself. He did not wish to grow by the words of men, because he had grasped the Word of God.

2. Christi testimonium de Joanne. Ergo hoc Joannes de Christo: Christus de Joanne quid? Modo audivimus: Coepit dicere ad turbas de Joanne: Quid existis in desertum videre? arundinem vento moveri? Utique non; quia Joannes non circumflabatur omni vento doctrinae. Sed quid existis videre? hominem mollibus vestitum? Non; quia Joannes aspera erat veste vestitus: habebat enim vestem de pilis camelorum, non de plumis. Sed quid existis videre? prophetam? Ita: et major quam propheta. Quare major quam propheta? Venturum Dominum praenuntiaverunt, quem videre desideraverunt, et non viderunt: huic autem praestitum est quod illi quaesierunt. Vidit Dominum Joannes, vidit; digitum in eum intendit, et ait, Ecce Agnus Dei, ecce qui tollit peccata mundi (Ibid. 29): ecce est. Jam venerat, et non agnoscebatur: et ideo et in ipso Joanne errabatur. Ecce est hic quem desideraverunt videre Patriarchae, quem praenuntiaverunt Prophetae, quem praesignavit Lex. Ecce Agnus Dei, ecce qui tollit peccata mundi. Et ille bonum testimonium perhibuit Domino, et Dominus illi: In natis mulierum, inquit Dominus, nemo surrexit major Joanne Baptista: qui autem minor est in regno coelorum, major est illo; minor tempore, major majestate. Se ipsum volens intelligi hoc dixit. Valde inter homines Joannes est magnus, quo solus inter homines major est Christus. Potest et sic distingui et solvi: In natis mulierum non surrexit major Joanne Baptista: qui autem minor est in regno coelorum, major est illo. Non sic quomodo paulo ante dixi. Qui autem minor est in regno coelorum, major est: regnum coelorum dixit, ubi Angeli sunt; qui ergo inter Angelos minor est, Joanne major est. Commendavit regnum quod desideremus: proposuit civitatem,

2. Christ's testimony concerning John. So this is what John [said] of Christ: what [did] Christ [say] of John? We have just heard: He began to say to the crowds concerning John: What did you go out into the desert to see? A reed moved by the wind? Certainly not; for John was not blown about by every wind of doctrine. But what did you go out to see? A man clothed in soft garments? No; for John was clothed in rough garb: for he had a garment of camels' hair, not of down. But what did you go out to see? A prophet? Yes: and more than a prophet. Why more than a prophet? They foretold the Lord who was to come, Whom they desired to see, and did not see: but to this man was granted what they sought. John saw the Lord, he saw Him; he pointed his finger at Him, and said, Behold the Lamb of God, behold Him Who takes away the sins of the world (John 1:29): behold, it is He. He had already come, and was not recognized: and therefore men went astray even over John himself. Behold, here is He Whom the Patriarchs desired to see, Whom the Prophets foretold, Whom the Law prefigured. Behold the Lamb of God, behold Him Who takes away the sins of the world. And he bore good testimony to the Lord, and the Lord to him: Among those born of women, says the Lord, none has arisen greater than John the Baptist: but he who is lesser in the kingdom of heaven is greater than he; lesser in time, greater in majesty. He said this wishing Himself to be understood. Among men John is very great, than whom, among men, Christ alone is greater. It can also be divided and resolved thus: Among those born of women none has arisen greater than John the Baptist: but he who is lesser in the kingdom of heaven is greater than he. Not in the way I said a little before. But he who is lesser in the kingdom of heaven is greater: He spoke of the kingdom of heaven, where the Angels are; so he who is lesser among the Angels is greater than John. He commended a kingdom for us to desire: He set before us a city,

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Nonnihil deesse hic suspicamur. Forte legendum, Christus eam solvit nobis : quomodo eam solvit nobis ?

We suspect that something is missing here. Perhaps it should be read: "Christ solves it for us: how does he solve it for us?"

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cujus cives esse cupiamus. Quales ibi cives? quam magni cives! Quisquis ibi minor est, Joanne major est. Quo Joanne? Quo nemo major surrexit in natis mulierum.

whose citizens we long to be. What kind of citizens are there? How great the citizens! Whoever is lesser there is greater than John. Than what John? Than him than whom no one greater has arisen among those born of women.

3. Difficultas, an Joannes dubitaverit de Christo. Audivimus verum et bonum testimonium et Joannis de Christo, et Christi de Joanne. Quid sibi ergo vult, quod misit ad eum discipulos suos Joannes, cum inclusus esset in carcere jam occidendus, et ait discipulis suis: Ite, dicite illi: Tu es qui venturus es, an alium exspectamus? Ipsa est tota laudatio? Illa laudatio facta est dubitatio? Quid dicis, Joannes? cui dicis? quid dicis? Judici dicis, praeco dicis. Tu digitum intendisti, tu eum ostendisti: tu dixisti, Ecce Agnus Dei, ecce qui tollit peccata mundi. Tu dixisti, Nos omnes de plenitudine ejus accepimus: tu dixisti, Non sum dignus corrigiam calceamenti ejus solvere. Et modo tu dicis, Tu es qui venis, an alium exspectamus? Ille ipse non est? Tu quis es? Nonne tu es praecursor ipsius? Nonne tu es de quo praedictum est, Ecce mitto Angelum meum ante faciem tuam, et praeparabit viam tuam? Quomodo viam praeparas, et tu erras? Venerunt ergo discipuli Joannis: et Dominus ad illos, Ite, dicite Joanni: Caeci vident, surdi audiunt, claudi ambulant, leprosi mundantur, pauperes evangelizantur: et beatus qui in me non fuerit scandalizatus. Nolite suspicari Joannem scandalizatum esse in Christo. Et tamen verba quasi sic sonant: Tu es qui venis? Opera interroga: Caeci vident, surdi audiunt, claudi ambulant, leprosi mundantur, mortui resurgunt, pauperes evangelizantur: et quaeris an ego sum? Opera, inquit, mea, verba mea sunt. Ite, renuntiate. Illis autem abeuntibus. Ne forte aliquis dicat, Bonus erat primo Joannes, et Spiritus Dei deseruit illum: ideo ista dixit post eorum discessum; post discessum ipsorum quos miserat Joannes, Christus laudavit Joannem.

3. A difficulty: whether John doubted concerning Christ. We have heard the true and good testimony both of John concerning Christ and of Christ concerning John. What then does it mean that John sent his disciples to Him, when he was shut up in prison and already about to be put to death, and said to his disciples: Go, say to Him: Art Thou He Who is to come, or do we look for another? Is that the whole of the praise? Has that praise become doubt? What are you saying, John? To whom are you saying it? What are you saying? You speak to the Judge, you, the herald, speak. You pointed your finger, you showed Him: you said, Behold the Lamb of God, behold Him who takes away the sins of the world. You said, We have all received of His fullness: you said, I am not worthy to loose the strap of His shoe. And now you say, Art Thou He Who comes, or do we look for another? Is He not the very one? Who are you? Are you not His forerunner? Are you not the one of whom it was foretold, Behold, I send My angel before Thy face, and he shall prepare Thy way? How do you prepare the way, and yourself go astray? So the disciples of John came: and the Lord [said] to them, Go, say to John: The blind see, the deaf hear, the lame walk, lepers are cleansed, the poor have the gospel preached to them: and blessed is he who shall not have been scandalized in Me. Do not suspect that John was scandalized in Christ. And yet the words sound as though it were so: Art Thou He Who comes? Ask the works: The blind see, the deaf hear, the lame walk, lepers are cleansed, the dead rise again, the poor have the gospel preached to them: and you ask whether I am He? My works, He says, are My words. Go, report back. But as they were going away. Lest perhaps someone should say, John was good at first, and the Spirit of God deserted him: that is why He said these things after their departure; after the departure of those whom John had sent, Christ praised John.

4. Solvitur difficultas. Quid sibi ergo vult obscura quaestio? Luceat sol, unde illa lucerna accensa est. Prorsus ita solutio evidens solutio est. Joannes seorsum habebat discipulos: non separatus, sed testis paratus. Oportebat enim ut talis perhiberet testimonium Christo, qui et ipse discipulos colligebat, qui ei poterat invidere, si non possit videre. Ergo quia pro magno habebant discipuli Joannis, magistrum suum Joannem; audiebant a Joanne testimonium de Christo, et mirabantur: moriturus, ab illo eos voluit confirmari. Sine dubio enim illi dicebant apud se ipsos: Iste de illo tanta dicit, ipse de se ista non dicit. Ite, dicite illi: non quia ego dubito, sed ut vos instruamini. Ite, dicite illi: quod ego soleo dicere, ab ipso audite; audistis praeconem, confirmamini a judice. Ite, dicite illi: Tu es qui venis, an alium exspectamus? Ierunt, et dixerunt; propter se, non propter Joannem. Et propter illos dixit Christus, Caeci vident, claudi ambulant, surdi audiunt, leprosi mundantur, mortui resurgunt, pauperes evangelizantur. Videtis me, agnoscite

4. The difficulty is resolved. What then does this obscure question mean? Let the sun shine, from which that lamp was lit. Quite plainly, so the solution is an evident solution. John had disciples of his own apart: not separated, but prepared as a witness. For it was fitting that such a one should bear testimony to Christ, one who himself also gathered disciples, who could have envied Him, if he were unable to see. So because the disciples of John held their master John to be great, they heard from John testimony concerning Christ, and they marvelled: being about to die, he wished them to be confirmed by Him. For without doubt they were saying among themselves: This man says such great things of Him, He does not say these things of Himself. Go, say to Him: not because I doubt, but that you may be instructed. Go, say to Him: what I am accustomed to say, hear from Him; you have heard the herald, be confirmed by the Judge. Go, say to Him: Art Thou He Who comes, or do we look for another? They went and said it; for their own sake, not for John's sake. And for their sake Christ said, The blind see, the lame walk, the deaf hear, lepers are cleansed, the dead rise again, the poor have the gospel preached to them. You see Me, recognize

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Vide librum 2 Contra adversarium Legis et Prophetarum, cap. 5.

See book 2 of Against the Adversary of the Law and the Prophets, ch. 5.

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me : videtis facta, factorem agnoscite. Et beatus qui in me non fuerit scandalizatus. Sed de vobis dico, non de Joanne. Nam ut sciremus quia non de Joanne dixit : Illis abeuntibus coepit dicere ad turbas de Joanne : dixit laudes ejus veras verax, veritas.

Me: you see the deeds, recognize the Doer. And blessed is he who shall not have been scandalized in Me. But I say this of you, not of John. For, that we might know that He did not say it of John: When they had gone away, He began to speak to the crowds about John: He, the truthful One, the Truth, spoke true praises of him.

5. Pauperum cura. Puto satis istam solutam esse quaestionem. Sufficiat ergo usque ad ejus solutionem perduxisse sermonem. In mente habete pauperes : facite qui nondum fecistis : credite, non perditis; imo hoc solum perditis, quod non fertis ad quadrigam. Jam reddendum est pauperibus quod obtulistis, qui obtulistis : et multum minus habemus ad summam quam soletis offerre : excutite pigritiam. Ego factus sum mendicus mendicorum : quid ad me? Ego sim mendicus mendicorum, ut vos numeremini in numero filiorum.

5. The care of the poor. I think this question has been sufficiently solved. Let it suffice, then, to have brought the sermon as far as its solution. Keep the poor in mind: do it, you who have not yet done it: entrust it, you do not lose; rather, you lose only this, what you do not carry to the four-horse chariot. Now what you have offered must be paid out to the poor, you who have offered: and we have much less towards the total than you are accustomed to offer: shake off sloth. I have been made a beggar of beggars: what is that to me? Let me be a beggar of beggars, so that you may be numbered among the number of sons.

SERMO LXVII. De verbis Evangelii Matthaei, cap. XI, 25, Confiteor tibi, Pater, Domine coeli et terrae, quia abscondisti haec a sapientibus, etc.

Sermon 67. On the words of the Gospel of Matthew, ch. 11:25, I confess to Thee, Father, Lord of heaven and earth, because Thou hast hidden these things from the wise, etc.

CAPUT PRIMUM. — 1. Confessio duplex est, peccatoris et laudatoris. Tundere pectus quid. Sanctum Evangelium cum legeretur, audivimus exsultasse Dominum Jesum in Spiritu, et dixisse : Confiteor tibi, Pater, Domine coeli et terrae, quia abscondisti haec a sapientibus et prudentibus, et revelasti ea parvulis. Hucusque interim verba Domini, si digne, si diligenter, si quod primum est, pie consideremus; invenimus primitus, non semper cum in Scripturis legimus confessionem, debere nos intelligere vocem peccatoris. Maxime autem hoc dicendum fuit, et hinc admonenda Charitas vestra : quia mox ut hoc verbum sonuit in ore Lectoris, secutus est etiam sonus tunsionis pectoris vestri, audito scilicet quod Dominus ait, Confiteor tibi, Pater. In hoc ipso quod sonuit, Confiteor, pectora tutudistis. Tundere autem pectus quid est, nisi arguere quod latet in pectore, et evidenti pulsu occultum castigare peccatum? Quare hoc fecistis, nisi quia audistis, Confiteor tibi, Pater? Confiteor, andistis : qui confitetur, non attendistis. Nunc ergo advertite. Si, Confiteor, Christus dixit, a quo longe est omne peccatum; non solius est peccatoris, sed etiam aliquando laudatoris. Confitemur ergo, sive laudantes Deum, sive accusantes nos ipsos. Pia est utraque confessio, sive cum te reprehendis, qui non es sine peccato; sive cum illum laudas, qui non potest habere peccatum.

Chapter I. — 1. Confession is twofold, that of the sinner and that of the one who praises. What beating the breast is. When the holy Gospel was being read, we heard that the Lord Jesus exulted in the Spirit and said: I confess to Thee, Father, Lord of heaven and earth, because Thou hast hidden these things from the wise and prudent, and hast revealed them to little ones. So far, for the present, the words of the Lord; if we consider them worthily, if diligently, if, what comes first, piously, we find first of all that we ought not always, when we read of confession in the Scriptures, to understand the voice of a sinner. And this especially had to be said, and on this account your Charity must be admonished: because as soon as this word sounded in the mouth of the Reader, there followed also the sound of the beating of your breasts, namely on hearing that the Lord said, I confess to Thee, Father. At the very sound, I confess, you beat your breasts. But what is beating the breast, except rebuking what lies hidden in the breast, and chastising hidden sin with a visible blow? Why did you do this, except because you heard, I confess to Thee, Father? I confess, you heard: who it is that confesses, you did not attend to. Now, then, pay heed. If Christ, from Whom all sin is far removed, said, I confess, [confession] belongs not to the sinner alone, but sometimes also to the one who praises. So we confess, whether praising God or accusing ourselves. Each confession is pious, whether when you reproach yourself, who are not without sin, or when you praise Him, Who cannot have sin.

2. Peccatoris confessio etiam ipsa est Dei laudatio. Lazari suscitatio, peccatoris resurgentis figura. Si autem bene cogitemus, reprehensio tua, laus ipsius est. Quare enim jam confiteris in accusatione peccati tui? in accusatione tui ipsius quare confiteris, nisi quia ex mortuo vivus factus es? Scriptura quippe ait : A mortuo, quasi qui non sit, perit confessio (Eccli. XVII,

2. The confession of a sinner is itself also praise of God. The raising of Lazarus, a figure of the sinner rising again. But if we think rightly, your reproach is His praise. For why do you now confess in accusing your sin? Why do you confess in accusing yourself, unless because from dead you have been made alive? For Scripture says: From the dead, as from one who is not, confession perishes (Sir. 17:

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It has been corrected against three bn., against four cl., against cb. f. fl. g. lr. m. pr. rm. vd., Amerbach, Erasmus, Paris, Louvain. [several sigla faint in the scan]

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Alias, de Verbis Domini 8.

Formerly, de Verbis Domini 8.

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Citatur a Floro in Epist. ad Rom. I, et Ephes. VI.

It is cited by Florus on the Epistle to the Romans 1, and Ephesians 6.

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26). Si perit a mor⟨t⟩uo confessio, qui confitetur viv⟨i⟩t, et si peccatum confitetur, utique a morte revi⟨x⟩it. Si peccati confessor revixit a morte, quis eum suscitavit? Nullus mortuus est sui ipsius suscitator. Il⟨l⟩e s⟨e⟩ potuit suscitare, qui mortua carne non mortuus est. Etenim hoc suscitavit quod mortuum fuerat. Ille se suscitavit, qui vivebat in se, in carne autem sua suscitanda mortuus erat. Non enim Pater solus Filium suscitavit, de quo dictum est ab Apostolo, Propter quod et Deus eum exaltavit (Philipp. II, 9): sed etiam Dominus se ipsum, id est, corpus suum; unde dicit, Solvite templum hoc, et in triduo suscitabo illud (Joan. II, 19). Mortuus est autem peccator, maxime ille quem moles consuetudinis premit, quasi sepultus est Lazarus. Parum enim erat, quia mortuus; etiam sepultus. Quisquis igitur malae consuetudinis, malae vitae, terrenarum scilicet cupiditatum mole premitur, ita ut in illo jam factum sit, quod in quodam psalmo miserabiliter dicitur, Dixit stultus in corde suo, Non est Deus (Psal. XIII, 1); fit talis, de quali dictum est, A mortuo, velut qui non sit, perit confessio. Quis eum suscitabit, nisi qui remoto lapide clamavit, dicens: Lazare, prodi foras? Quid est autem foras prodire, nisi quod occultum erat foras prodere? Qui confitetur, foras prodit. Foras prodire non posset, nisi viveret: vivere non posset, nisi resuscitatus esset. Ergo in confessione sui accusatio, Dei laudatio est.

26). If confession perishes from the dead, he who confesses is alive, and if he confesses sin, he has surely come back to life from death. If the confessor of sin has come back to life from death, who raised him? No dead man is his own raiser. He could raise Himself Who, though His flesh was dead, was not dead. For He raised that which had been dead. He raised Himself Who was living in Himself, but in His flesh, which was to be raised, was dead. For it was not the Father alone Who raised the Son, of Whom it was said by the Apostle, Wherefore God also has exalted Him (Phil. 2:9); but the Lord also raised Himself, that is, His body; whence He says, Destroy this temple, and in three days I will raise it up (John 2:19). But the sinner is dead, above all he whom the weight of habit presses down, as Lazarus was buried. For it was too little that he was dead; he was also buried. Whoever therefore is pressed down by the weight of bad habit, of a bad life, that is, of earthly desires, so that in him there has already come about what is pitiably said in a certain psalm, The fool has said in his heart, There is no God (Ps. 13:1), becomes such a one as he of whom it was said, From the dead, as from one who is not, confession perishes. Who will raise him, except He Who, when the stone had been removed, cried out, saying: Lazarus, come forth? But what is it to come forth, except to bring forth outside what was hidden? He who confesses comes forth. He could not come forth unless he were alive; he could not be alive unless he had been raised again. Therefore in confession the accusation of oneself is the praise of God.

CAPUT II. — 3. Ecclesia peccatores solvendo quid eis prosit. Dicit ergo aliquis, Quid prodest Ecclesia, si jam confessor voce dominica resuscitatus prodit? Quid prodest Ecclesia confitenti, cui Dominus ait: Quae solveritis in terra, soluta erunt et in coelo (Matth. XVI, 19)? Ipsum Lazarum attende: cum vinculis prodit. Jam vivebat confitendo; sed nondum liber ambulabat, vinculis irretitus. Quid ergo facit Ecclesia, cui dictum est, Quae solveritis, soluta erunt; nisi quod ait Dominus continuo ad discipulos, Solvite illum, et sinite abire (Joan. XI, 14, 17, 43, 44)?

Chapter II. — 3. What the Church profits sinners by loosing them. Someone then says, Of what use is the Church, if the confessor, already raised again by the Lord's voice, comes forth? Of what use is the Church to the one confessing, the Church to which the Lord says: Whatever you loose on earth shall be loosed also in heaven (Matt. 16:19)? Look at Lazarus himself: he comes forth with his bonds. He was already alive by confessing; but he did not yet walk free, entangled in his bonds. What then does the Church do, to which it was said, Whatever you loose shall be loosed, except what the Lord at once said to the disciples, Loose him, and let him go (John 11:14, 17, 43–44)?

4. Laudare Deum. Accusare nos ipsos. Sive ergo nos accusemus, sive Deum laudemus, bis Deum laudamus. Si pie nos accusamus, Deum utique laudamus. Quando Deum laudamus, tanquam eum qui sine peccato est praedicamus: quando autem nos ipsos accusamus, ei per quem resurreximus, gloriam damus. Hoc si feceris, nullam occasionem invenit inimicus, qua te circumveniat ante judicem. Cum enim tu ipse fueris accusator, et Dominus liberator; quid erit ille, nisi calumniator? Merito ille hinc sibi tutelam providit adversus inimicos, non conspicuos, carnem et sanguinem, miserandam potius, quam cavendam; sed adversus illos inimicos contra quos Apostolus nos hortatur ut armemur: Non est nobis colluctatio adversus carnem et sanguinem: id est, adversus homines quos videtis saevire in vos. Vasa sunt, alius utitur: organa sunt, alius tangit. Immisit se, inquit, diabolus in cor Judae, ut traderet Dominum (Id. XIII, 2). Ait aliquis: Quid ergo ego feci? Audi Apostolum:

4. To praise God. To accuse ourselves. Whether therefore we accuse ourselves or praise God, we praise God twice. If we accuse ourselves piously, we surely praise God. When we praise God, we proclaim Him as One Who is without sin; but when we accuse ourselves, we give glory to Him through Whom we have risen again. If you do this, the enemy finds no occasion by which to ensnare you before the judge. For when you yourself are the accuser, and the Lord the deliverer, what will he be but a slanderer? Rightly has that man hence provided himself a defence against enemies, not the visible ones, flesh and blood, which is rather to be pitied than guarded against, but against those enemies against whom the Apostle exhorts us to arm ourselves: Our wrestling is not against flesh and blood: that is, against the men whom you see raging against you. They are vessels, another uses them; they are instruments, another plays them. The devil, he says, put himself into the heart of Judas, that he should betray the Lord (John 13:2). Someone says: What then have I done? Hear the Apostle:

Editors' notes and page, col. 434

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(1) ‹anchor: bis Deum laudamus› · call in col 434

Fossatensis Ms., his Deum laudamus

The Saint-Maur-des-Fossés manuscript: "by these we praise God" (his; the first letter is uncertain in the scan)

(printed under page 223)

(2) ‹anchor: occasionem invenit inimicus› · call in col 434

Fossatensis Ms., nullam accusationem invenit inimicus.

The Saint-Maur-des-Fossés manuscript: "the enemy finds no accusation."

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Neque detis locum diabolo (Ephes. IV, 27). Tu mala voluntate locum dedisti: intravit, possedit, utitur. Si locum non dares, non possideret.

And do not give place to the devil (Eph. 4:27). You by an evil will gave him place: he entered, took possession, makes use of you. If you did not give him place, he would not possess you.

CAPUT III. — 5. Inimici nostri invisibiles. Ergo nos admonens ait, Non est nobis colluctatio adversus carnem et sanguinem, sed adversus principes et potestates. Possit quisque putare adversus reges terrae, adversus potestates saeculi. Quare? ipsi non caro et sanguis? Semel dictum est, non adversus carnem et sanguinem. Avertere ab omni homine. Qui ergo restant inimici? Adversus principes et potestates spiritualis nequitiae, rectores mundi. Quasi plus dedit diabolo et angelis ejus. Plus dedit, rectores mundi appellavit. Sed ne male intelligas, exponit quid sit mundus, cujus sunt illi rectores. Rectores mundi, tenebrarum harum (Ephes. VI, 12). Quid est, mundi tenebrarum harum? Quibus est rector, dilectoribus suis et infidelibus, plenus est mundus. Has Apostolus appellat tenebras. Harum rectores, diabolus et angeli ejus. Hae tenebrae non naturales sunt, non incommutabiles sunt: mutantur, et lux efficiuntur; credunt, et credendo illuminantur. Quod cum in eis factum fuerit, audient, Fuistis enim aliquando tenebrae, nunc autem lux in Domino (Id. V, 8). Nam quando tenebrae, non in Domino: iterum quando lux, non in te, sed in Domino. Quid enim habes quod non accepisti (I Cor. IV, 7)? Quia ergo sunt invisibiles inimici, invisibiliter sunt expugnandi. Quippe hostem visibilem vincis feriendo: invisibilem vincis credendo. Visibilis est hostis homo; visibile est et ferire: invisibilis est hostis diabolus; invisibile est et credere. Est ergo pugna invisibilis adversus invisibiles inimicos.

Chapter III. — 5. Our invisible enemies. Therefore, admonishing us, he says: Our wrestling is not against flesh and blood, but against principalities and powers. Anyone might think this means against the kings of the earth, against the powers of the world. Why? Are they themselves not flesh and blood? It has been said once: not against flesh and blood. Turn away from every human being. Which enemies, then, remain? Against the principalities and powers of spiritual wickedness, the rulers of the world. It is as if he gave more to the devil and his angels. He did give more: he called them rulers of the world. But lest you understand this wrongly, he explains what the world is of which they are the rulers. Rulers of the world, of this darkness (Eph. 6:12). What does "of the world of this darkness" mean? The world is full of those whose ruler he is, his lovers and the unbelieving. These the Apostle calls darkness. Their rulers are the devil and his angels. This darkness is not natural, it is not unchangeable: they are changed and become light; they believe, and by believing they are enlightened. When this has been done in them, they will hear: For you were once darkness, but now light in the Lord (Eph. 5:8). For when you were darkness, you were not in the Lord; again, when you are light, you are light not in yourself, but in the Lord. For what do you have that you have not received (1 Cor. 4:7)? Since, then, the enemies are invisible, they must be overcome invisibly. For a visible foe you conquer by striking; an invisible one you conquer by believing. Man is a visible foe, and striking too is visible; the devil is an invisible foe, and believing too is invisible. There is therefore an invisible fight against invisible enemies.

CAPUT IV. — 6. Unde praesidium contra inimicos. Ab his inimicis quomodo se tutum dicit quidam? Hoc enim coeperam dicere, et necesse habui de istis inimicis aliquanta cum mora tractare. Jam ergo cognitis inimicis, videamus tutelam. Laudans invocabo Dominum, et ab inimicis meis salvus ero (Psal. XVII, 4). Habes quid agas. Laudans invoca: sed Dominum laudans invoca. Si enim te laudaveris, ab inimicis tuis salvus non eris. Laudans invoca Dominum, et ab inimicis tuis salvus eris. Quia quid ait ipse Dominus? Sacrificium laudis glorificabit me; et ibi via est, ubi ostendam illi salutare meum (Psal. XLIX, 23). Ubi via? In sacrificio laudis. Noli pedem extra hanc viam mittere. In via esto: a via noli recedere; a laude Domini nec unguem, nedum pedem. Si enim volueris ab hac via deviare, et pro Domino te laudare, non eris salvus ab illis inimicis: quia de ipsis dictum est, Juxta semitam scandala posuerunt mihi (Psal. CXXXIX, 6). Quidquid ergo putaveris boni te habere abs te, deviasti a laude Dei. Quid jam miraris, si te seducit inimicus, quando tui ipsius seductor es? Audi Apostolum: Qui enim putat se aliquid esse, cum nihil sit, se ipsum seducit (Galat. VI, 3).

Chapter IV. — 6. Whence protection against the enemies. How does a certain man say that he is safe from these enemies? For this is what I had begun to say, and I found it necessary to treat of these enemies at some length. Now, then, the enemies being known, let us see the safeguard. Praising, I will call upon the Lord, and I shall be safe from my enemies (Ps. 17:4). You have what you should do. Praising, call upon Him: but call upon the Lord, praising Him. For if you praise yourself, you will not be safe from your enemies. Praising, call upon the Lord, and you will be safe from your enemies. For what does the Lord Himself say? The sacrifice of praise will glorify Me; and there is the way where I will show him My salvation (Ps. 49:23). Where is the way? In the sacrifice of praise. Do not set your foot outside this way. Be in the way: do not withdraw from the way; from the praise of the Lord not by a nail's breadth, still less by a foot. For if you choose to turn aside from this way, and to praise yourself in place of the Lord, you will not be safe from those enemies: for of them it was said, Beside the path they have set stumbling-blocks for me (Ps. 139:6). Whatever good, then, you think you have from yourself, you have turned aside from the praise of God. Why now do you wonder if the enemy leads you astray, when you are your own seducer? Hear the Apostle: For whoever thinks himself to be something, when he is nothing, deceives himself (Gal. 6:3).

7. Gratia in Christo maxime elucet, et in latrone. Dominum ergo attende confitentem: Confiteor tibi,

7. Grace shines forth most of all in Christ, and in the thief. Attend, then, to the Lord confessing: I confess to Thee,

Editors' notes and page, col. 435

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(1) ‹anchor: Nam quando tenebrae› · call in col 435

Hoc loco apud Lov. additur, in te; quod a caeteris libris abest.

At this place in Louvain is added "in yourself"; which is absent from the other books.

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Pater, Domine coeli et terrae. Confiteor tibi, laudo te. Laudo te, non accuso me. Quantum autem pertinet ad ipsius hominis susceptionem, tota gratia, singularis gratia, perfecta gratia. Quid meruit homo ille qui Christus est, si tollas gratiam, et tantam gratiam, qua unum oportebat esse Christum, et ipsum esse quem novimus? Tolle gratiam istam, quid Christus, nisi homo? quid nisi quod tu? Suscepit animam, suscepit corpus, suscepit plenum hominem: coaptat sibi, unam facit Dominus cum servo personam. Quanta ista gratia? Christus in coelo, Christus in terra: simul Christus et in coelo et in terra: nec duo Christi, sed idem Christus et in coelo et in terra. Christus apud Patrem, Christus in utero virginis: Christus in cruce, Christus apud inferos subveniens quibusdam: ea autem ipsa die Christus in paradiso cum latrone confitente. Et ibi latro quid meruit, nisi quia illam viam tenuit, ubi ostendit salutare suum? A qua tibi pes non exeat. In eo enim quod se accusavit, Deum laudavit, et vitam suam beatam fecit. Praesumpsit quidem a Domino, et ait illi, Domine, memento mei, cum veneris in regnum tuum. Considerabat enim facinora sua, et pro magno habebat, si ei vel in fine parceretur. Dominus autem continuo, cum ille diceret, Memento m⟨e⟩i; sed quando? Cum veneris in regnum tuum: Amen, inquit, dico tibi, hodie mecum eris in paradiso (Luc. XXIII, 42, 43). Misericordia obtulit quod miseria distulit.

Father, Lord of heaven and earth. I confess to Thee, I praise Thee. I praise Thee, I do not accuse myself. But as far as concerns the assumption of that very man, it is wholly grace, singular grace, perfect grace. What did that man who is Christ merit, if you take away grace, and so great a grace, by which it was fitting that there be one Christ, and that He be the one whom we know? Take away that grace, and what is Christ but a man? what but what you are? He took up a soul, He took up a body, He took up a whole man: He fits [him] to Himself, the Lord makes one person with the servant. How great is this grace? Christ in heaven, Christ on earth: Christ at once both in heaven and on earth: not two Christs, but the same Christ both in heaven and on earth. Christ with the Father, Christ in the womb of the virgin: Christ on the cross, Christ among those below, coming to the aid of some: and on that very day Christ in paradise with the confessing thief. And there what did the thief merit, except that he kept to that way where He showed His salvation? From which may your foot not go out. For in that he accused himself, he praised God, and made his life blessed. He presumed indeed upon the Lord, and said to Him, Lord, remember me, when Thou comest into Thy kingdom. For he was considering his crimes, and he held it a great thing if he were spared even at the end. But the Lord at once, when the other said, Remember me; but when? When Thou comest into Thy kingdom: Amen, He says, I say to you, today you will be with Me in paradise (Luke 23:42–43). Mercy offered what misery deferred.

CAPUT V. — 8. Fides denegata superbis. Sapientes et prudentes. Parvuli. Stultus tenebrosus in corde. Audi ergo Dominum confitentem: Confiteor tibi, Pater, Domine coeli et terrae. Quid confiteor? in quo te laudo? Haec enim confessio, ut dixi, laudem habet. Quia abscondisti haec a sapientibus et prudentibus, et revelasti ea parvulis. Quid est hoc, fratres? A contrario sensu intelligite. Abscondisti haec, inquit, a sapientibus et prudentibus: et non dixit, Revelasti ea stultis et imprudentibus: sed ait, Abscondisti quidem a sapientibus et prudentibus, et revelasti ea parvulis. Sapientibus et prudentibus irridendis, arrogantibus falso grandibus, vere autem tumentibus, opposuit non insipientes, non imprudentes, sed parvulos. Qui sunt parvuli? Humiles. Ergo, Abscondisti haec a sapientibus et prudentibus. Nomine sapientium et prudentium, superbos intelligi ipse exposuit, cum ait, Revelasti ea parvulis. Ergo Abscondisti non parvulis. Quid est, non parvulis? Non humilibus. Quid est, non humilibus, nisi superbis? O via Domini! aut non erat, aut latebat, ut revelaretur nobis. Unde Dominus exsultavit? Quia revelatum est parvulis. Debemus esse parvuli; nam si voluerimus esse magni, quasi sapientes et prudentes, non nobis illud revelatur. Qui sunt magni? Sapientes et prudentes. Dicentes se esse sapientes, stulti facti sunt. Habes remedium a contrario. Si dicendo te esse sapientem stultus factus es; dic te stultum,

Chapter V. — 8. Faith denied to the proud. The wise and prudent. The little ones. The fool darkened in heart. Hear then the Lord confessing: I confess to Thee, Father, Lord of heaven and earth. What do I confess? in what do I praise Thee? For this confession, as I said, contains praise. Because Thou hast hidden these things from the wise and prudent, and hast revealed them to little ones. What is this, brethren? Understand it from the contrary sense. Thou hast hidden these things, He says, from the wise and prudent: and He did not say, Thou hast revealed them to the foolish and imprudent: but He says, Thou hast hidden them indeed from the wise and prudent, and hast revealed them to little ones. To the wise and prudent, who are to be laughed at, the arrogant, falsely great but truly swollen, He opposed not the unwise, not the imprudent, but the little ones. Who are the little ones? The humble. Therefore, Thou hast hidden these things from the wise and prudent. By the name of the wise and prudent, He Himself explained that the proud are to be understood, when He says, Thou hast revealed them to little ones. Therefore, Thou hast hidden them from those who are not little ones. What is 'not little ones'? Not humble. What is 'not humble', except proud? O way of the Lord! either it did not exist, or it lay hidden, that it might be revealed to us. Why did the Lord exult? Because it was revealed to little ones. We ought to be little ones; for if we wish to be great, as if wise and prudent, it is not revealed to us. Who are the great? The wise and prudent. Saying that they were wise, they became fools. You have the remedy from the contrary. If by saying that you are wise you have become a fool; say that you are a fool,

Editors' notes and page, col. 436

Footnotes

(1) ‹anchor: not visible› · call in col 436

Am. Er. et aliquot Mss., et vitam suam beatam praesumpsit; omisso verbo, fecit, cujus loco duo Mss. habent, fixit.

Amerbach, Erasmus and several manuscripts: "and he presumed his life blessed"; omitting the word "fecit" (made), in place of which two manuscripts have "fixit" (fixed).

(printed under page 224)

(2) ‹anchor: non imprudentes› · call in col 436

Am. Er. et plerique Mss., non sapientes, non prudentes.

Amerbach, Erasmus and most manuscripts: "not the wise, not the prudent."

(printed under page 224)

(3) ‹anchor: aut non erat› · call in col 436

Fossatensis Ms., Quasi via Domini aut non erat, etc.

The Saint-Maur-des-Fossés manuscript: "As though the way of the Lord either was not," etc.

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et sapiens eris. Sed dic: dic, et intus dic; quia sic est ut dicis. Si dicis, noli coram hominibus dicere, et coram Deo non dicere. Prorsus quod ad te ipsum pertinet, quod ad tua, tenebrosus es. Quid est enim aliud esse stultum, nisi esse tenebrosum in corde? Denique de illis sic ait, Dicentes se esse sapientes, stulti facti sunt. Antequam hoc dicerent, quid rursum? Et obscuratum est insipiens cor eorum (Rom. I, 22, 21). Dic quia tu tibi lumen non es. Ut multum, oculus es; lumen non es. Quid prodest patens et sanus oculus, si lumen desit? Ergo dic, a te tibi lumen non esse; et clama quod scriptum est, Tu illuminabis lucernam meam, Domine: lumine tuo, Domine, illuminabis tenebras meas (Psal. XVII, 29). Meae enim nihil nisi tenebrae: tu autem lumen fugans tenebras, illuminans me: non a me mihi lumen existens; sed lumen non participans, nisi in te.

and you will be wise. But say it: say it, and say it within; for it is as you say. If you say it, do not say it before men and not say it before God. Altogether, as far as concerns you yourself, as far as concerns what is yours, you are dark. For what else is it to be a fool, but to be dark in heart? Indeed, of those men he speaks thus: Saying that they were wise, they became fools. Before they said this, what [comes] further back? And their foolish heart was darkened (Rom. 1:22, 21). Say that you are not a light to yourself. At most you are an eye; you are not the light. What does an open and healthy eye profit, if light is lacking? Therefore say that you have no light from yourself; and cry out what is written: Thou wilt light my lamp, O Lord: by Thy light, O Lord, Thou wilt illumine my darkness (Ps. 17:29). For what is mine is nothing but darkness: but Thou art the light that puts darkness to flight, illumining me: not a light existing for me from myself, but partaking of light only in Thee.

9. Joannes non lumen, sed lucerna. Sic et Joannes amicus sponsi, Christus putabatur, lumen putabatur. Non erat ille lumen; sed ut testimonium perhiberet de lumine. Quod autem erat lumen? Erat lumen verum. Quid est verum? Quod illuminat omnem hominem. Si verum lumen quod illuminat omnem hominem; ergo et Joannem recte dicentem, recte confitentem, Nos autem de plenitudine ejus accepimus (Joan. I, 8, 9, 16). Vide si aliud dixit, quam, Tu illuminabis lucernam meam, Domine. Denique jam illuminatus, testimonium perhibebat. Propter caecos, lucerna dici testimonium perhibebat. Vide quia lucerna est: Vos, inquit, misistis ad Joannem, et voluistis exsultare ad horam in lumine ejus: ille erat lucerna ardens et lucens (Id. V, 33, 35). Ille lucerna, hoc est, res illuminata, accensa ut luceret. Quae accendi potest, potest et exstingui. Sed ut non exstinguatur, ventum superbiae non patiatur. Ergo, Confiteor tibi, Pater, Domine coeli et terrae, quia abscondisti haec a sapientibus et prudentibus, lumen se putantibus, et tenebrae erant; et eo quod tenebrae erant, et lumen se putabant, nec illuminari potuerunt. Illi autem qui tenebrae erant, et tenebras se esse confitebantur, parvuli erant, non magni; humiles erant, non superbi. Recte ergo dicebant, Tu illuminabis lucernam meam, Domine. Se agnoscebant, Dominum laudabant, a via salutari non recedebant. Laudantes Dominum invocabant, et ab inimicis suis salvi erant.

9. John not the light, but a lamp. So John too, the friend of the bridegroom, was thought to be the Christ, was thought to be the light. He was not the light; but [he came] that he might bear witness of the light. What, then, was the light? It was the true light. What is true? That which illumines every man. If it is the true light which illumines every man, then [it illumined] John also, who rightly said, rightly confessed, But we have received of His fullness (John 1:8, 9, 16). See whether he said anything other than, Thou wilt light my lamp, O Lord. Indeed, once illumined, he bore witness. For the sake of the blind, a lamp bore witness to the day. See that he is a lamp: You sent, He says, to John, and you were willing to rejoice for an hour in his light: he was a burning and a shining lamp (John 5:33, 35). He was a lamp, that is, a thing illumined, kindled so that it might shine. What can be kindled can also be put out. But that it may not be put out, let it not suffer the wind of pride. Therefore, I confess to Thee, Father, Lord of heaven and earth, because Thou hast hidden these things from the wise and prudent, who thought themselves light, and were darkness; and because they were darkness and thought themselves light, they could not be illumined either. But those who were darkness, and confessed that they were darkness, were little ones, not great; they were humble, not proud. Rightly therefore did they say, Thou wilt light my lamp, O Lord. They acknowledged themselves, they praised the Lord, they did not depart from the way of salvation. Praising, they called upon the Lord, and they were saved from their enemies.

10. Oratio ad Dominum. Conversi ad Dominum Deum Patrem omnipotentem, puro corde ei, quantum potest parvitas nostra, maximas atque uberes gratias agamus; precantes toto animo singularem mansuetudinem ejus, ut preces nostras in beneplacito suo exaudire dignetur, inimicum a nostris actibus et cogitationibus sua virtute expellat, nobis multiplicet fidem, gubernet mentem, spirituales cogitationes concedat, et ad beatitudinem suam perducat, per Jesum Christum Filium ejus, Amen.

10. Prayer to the Lord. Turning to the Lord God, the Father almighty, with a pure heart let us give Him, as far as our littleness is able, the greatest and most abundant thanks; praying with our whole soul to His singular gentleness, that in His good pleasure He may deign to hear our prayers, by His power drive the enemy from our actions and thoughts, multiply faith for us, govern our mind, grant us spiritual thoughts, and lead us to His blessedness, through Jesus Christ His Son, Amen.

Editors' notes and page, col. 437

Footnotes

(1) ‹anchor: ut dicis› · call in col 437

Er. Lugd. Ven. Lov. sic exhibent hunc locum : Dic te stultum, et sapiens eris. Sic dic. Dic, et intus dic; quia sic est ut dicis. M.

Erasmus, Lyons, Venice, Louvain present this passage thus: "Call yourself a fool, and you will be wise. Say so. Say it, and say it inwardly; because it is as you say." M.

(printed under page 225)

(2) ‹anchor: rursum› · call in col 437

Apud Er., quid sursum? M.

In Erasmus: "what [is] above?" M. [first word faint in the scan]

(*) ‹anchor: not visible (title of the sermon)› · call in col 438 Collatus est ad cb. f. fl. m. Ulim. Par. Lov.

It has been collated against cb. f. fl. m., Ulimmerius, Paris, Louvain.

(printed under page 225)