PL 39 · cols. 1922–1925

Appendix to Augustine's Sermones: Sermones supposititii, Sermones 77-93

Sermons XCII–XCIII

PL 39:1922

Licet et hoc nomen conveniat Domino Salvatori, secundum quod Moyses ait: Prophetam vobis suscitabit Dominus vester, tanquam me ipsum audietis. Erit autem omnis anima quae non audierit Prophetam illum, exterminabitur de plebe (Deut. XVIII, 18, 19); tamen quando hoc discipuli illi dicebant, verum Deum esse Christum omnimodis non credebant. Denique videte quid dixerunt: Nos, inquit, sperabamus quia ipse esset redempturus Israel. O discipuli, sperabatis; jam desperastis? Latro dicit in cruce, Memento mei, Domine, cum veneris in regnum tuum: et vos dicitis; Nos autem sperabamus. Ecce vos non credebatis vel resurrecturum; et latro credidit etiam regnaturum. Cum ergo in discipulis ita refrigerasset fides, ut talia loquerentur, respondit Dominus: O stulti et tardi corde ad credendum (Luc. XXIV, 13-25). Quare stulti erant? Quia adhuc aquam bibebant: adhuc Christus aquam spiritualiter in vinum converti non fecerat.

Although this name too befits the Lord Saviour, according to what Moses says: Your Lord will raise up a Prophet for you; you shall hear Him as you hear me. And every soul that does not hear that Prophet shall be exterminated from the people (Deut. 18:18–19); yet when those disciples were saying this, they did not in any way believe that Christ was true God. Indeed, see what they said: We, he says, were hoping that it was He who would redeem Israel. O disciples, you were hoping; have you now despaired? The thief says on the cross, Remember me, Lord, when Thou comest into Thy kingdom: and you say, But we were hoping. See, you did not believe that He would even rise again; and the thief believed that He would even reign. Since, then, faith had so grown cold in the disciples that they spoke such things, the Lord answered: O foolish and slow of heart to believe (Luke 24:13–25). Why were they foolish? Because they were still drinking water: Christ had not yet caused the water to be changed spiritually into wine.

9. Metretae binae vel ternae, Trinitatis mysterium et praecepta charitatis. — Capientes singulae metretas binas vel ternas. Non enim dixit, Aliae capiebant binas, aliae ternas; sed de omnibus dixit, quia capiebant singulae metretas binas vel ternas. Et quia secundum litteram hoc intelligi non potest, videamus quid spiritualiter in illis sentire possimus. Jam enim supra diximus, quod aqua illa quae erat in hydriis, prophetia vel Vetus Testamentum possit intelligi: quare ergo metretas binas vel ternas? Sine dubio propter mysterium Trinitatis. Quare etiam vel binas? Propter duo praecepta dilectionis. In Lege enim et Prophetis non solum mysterium Trinitatis agnoscitur, sed etiam duo praecepta charitatis assidue praedicantur. Videamus tamen si et in Evangelio possimus invenire metretas binas vel ternas. Ego, inquit, et Pater unum sumus (Joan. X, 30); ecce habes binas. Da vel ternas. Ite, inquit, baptizate omnes gentes in nomine Patris et Filii et Spiritus sancti (Matth. XXVIII, 19); ecce habes ternas.

9. The two or three measures: the mystery of the Trinity and the precepts of charity. — Holding each two or three measures. For he did not say, Some held two, others three; but he said of all of them that each held two or three measures. And since this cannot be understood according to the letter, let us see what we can perceive in them spiritually. For we said above that the water which was in the jars can be understood as prophecy or the Old Testament: why then two or three measures? Without doubt on account of the mystery of the Trinity. Why also two? On account of the two precepts of love. For in the Law and the Prophets not only is the mystery of the Trinity recognized, but the two precepts of charity are also constantly preached. Let us see, however, whether in the Gospel too we can find two or three measures. I and the Father, He says, are one (John 10:30); see, you have two. Give three as well. Go, He says, baptize all nations in the name of the Father and of the Son and of the Holy Spirit (Matt. 28:19); see, you have three.

10. Qualiter fervor animi fovendus. Unde, fratres dilectissimi, quia hoc quod fecit in Apostolis Christus, etiam in nobis implere dignatus est; ut qui per infidelitatem tepidi eramus et frigidi, per fidem ferventes esse mereamur in opere Dei, cum ipsius adjutorio, quantum possumus, laboremus, ut usque in fin⟨e⟩m bonorum operum perseverantiam tenere mereamur; et ita in lectionibus sanctarum Scripturarum nos exercere jugiter studeamus, ut cum Propheta dicere possimus, Potasti nos vino compunctionis (Psal. LIX, 5); et iterum, Calix tuus inebrians quam praeclarus est (Psal. XXII, 5)! Sicut enim per amorem Dei aqua nostra in vinum conversa est; ita e contrario timere debemus, ne amando mundum, et ejus concupiscentias diligendo, vinum no⟨s⟩trum convertatur in aquam. Et ideo quantum possumus, bonis operibus insistentes, Dei misericordiam deprecemur; ut in nobis opera vel beneficia sua ipse pro sua pietate custodiat: qui cum Patre et Spiritu sancto vivit et regnat Deus in saecula saeculorum. Amen.

10. How the fervour of the soul is to be fostered. Therefore, most beloved brethren, since what Christ did in the apostles He has deigned to accomplish in us also, so that we who through unbelief were lukewarm and cold may deserve through faith to be fervent in the work of God, let us labour as much as we can, with His help, that we may deserve to hold fast perseverance in good works to the end; and let us so strive to exercise ourselves continually in the readings of the holy Scriptures that we may be able to say with the Prophet, Thou hast made us drink the wine of compunction (Ps. 59:5); and again, Thy inebriating cup, how glorious it is (Ps. 22:5)! For just as through the love of God our water has been changed into wine, so on the contrary we must fear lest, by loving the world and cherishing its lusts, our wine be turned into water. And therefore, persevering as much as we can in good works, let us entreat the mercy of God, that He in His goodness may guard in us His works or benefits: Who with the Father and the Holy Spirit lives and reigns, God, for ages of ages. Amen.

SERMO XCII. Item in Joannis cap. II, 1-10, de nuptiis in Cana Galilaeae.

Sermon 92. Again on John chapter 2:1-10, on the wedding at Cana of Galilee.

1. Cur Christus ad nuptias venit. Cur ait, Nondum venit hora mea. Domini et Salvatoris nostri virtus, fratres charissimi, praesente lectione evidenter ostenditur, cum mirabilia ejus non obscuritate verborum, sed eloquii puritate narrantur. Denique Evangelista ita mysterii interna custodit, ut rem gestam fido sermone designet: sic enim ait, Vocatus est Dominus Jesus ad nuptias, et mater sua. Nec dedignatus est conversationem hominum, qui usum carnis exceperat; nec saecularia instituta contempsit, qui ad haec

1. Why Christ came to the wedding. Why He says, My hour has not yet come. The power of our Lord and Saviour, dearest brethren, is clearly shown in the present reading, since His wonders are narrated not with obscurity of words but with purity of speech. Indeed the Evangelist so guards the inner things of the mystery that he describes the deed done in faithful language: for he says thus, The Lord Jesus was invited to the wedding, and His mother. Nor did He disdain the society of men, He Who had taken on the condition of flesh; nor did He despise worldly institutions, He Who for these

Editors' notes and page, col. 1922

Footnotes

(a) ‹anchor: SERMO XCII› · call in col 1922

Alias, de Tempore 41.

Formerly On the Season 41.

(printed under page 223)

(b) ‹anchor: de nuptiis in Cana Galilaeae› · call in col 1922

In Appendice nunc primum collocatur. Dubium Lovanienses relinquunt, supposititium asserunt Verlinus et Vindingus. Auctor quippe, hic in num. 3, Mariam non putat dici mulierem: contra vero Augustinus in serm. 52, n. 10 et alibi passim.

Now placed in the Appendix for the first time. The Louvain editors leave it doubtful; Verlinus and Vindingus declare it spurious. For the author, here in no. 3, holds that Mary is not called "woman"; whereas Augustine holds the contrary in sermon 52, no. 10, and here and there elsewhere.

(printed under page 223)

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running head: SERMO XCII. (left part of the running head cut off at the image edge; column number 1922 omitted)
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PL 39:1923

venerat corrigenda. Interfuit nuptiis, ut concordiae jura firmaret: interfuit nuptiis, et comessationes non renuit nuptiarum; ut psalmos et tympana ad Dei Patris gloriam praedicandam concitaret, ut Pater honoraretur in Filio, et a Patre Filius nosceretur. Erat, inquit, mater ejus ibi. Quam libenter Maria ad has nuptias venit, in quibus Dei mirabilia comprobat. Vinum divina suggestione suggeritur defecisse. Numquid latere Deum poterat, quid in ea domo, in qua erat, gereretur? Sed non ignorans rerum Deus respondit: Quid mihi et tibi est, mulier? Nondum venit hora mea. Hac responsione interim debea⟨m⟩us advertere, quod de nuptiali vino pars aliqua adhuc forte resederat: ideo nondum erat Domini plena hora virtutum; ne miscere magis elementa, quam mutare videretur. Sed ait, Nondum venit hora mea; ut ita sint Dei mirabilia manifesta, ut nec argumen⟨ta⟩ valeat inimicus, nec perfidia Judaeus insimulet.

had come to be corrected. He was present at the wedding to strengthen the rights of concord: He was present at the wedding, and did not refuse the feastings of the wedding, so that He might stir up psalms and timbrels for proclaiming the glory of God the Father, that the Father might be honoured in the Son, and the Son be known by the Father. His mother, it says, was there. How gladly Mary comes to this wedding, at which she proves the wonders of God. By divine prompting it is suggested that the wine has run out. Could what was being done in that house, in which He was, be hidden from God? But God, Who is not ignorant of things, answered: What is it to me and to you, woman? My hour has not yet come. By this answer we ought meanwhile to notice that some part of the wedding wine had perhaps still remained: therefore the Lord's hour of mighty works was not yet full, lest He should seem to mix the elements rather than to change them. But He says, My hour has not yet come, so that the wonders of God might be so manifest that neither the enemy could prevail with arguments, nor the Jew accuse them through his faithlessness.

2. Nihil animus fallitur, qui Deum fideliter confitetur. Et dicit Maria ministris: Quaecumque dixerit vobis, facite. Quam bene mater Domini credulitatem suadet ministris, ut non desint vina prandentibus: Quaecumque dixerit, facite. Intelligimus jam esse mysterium, cum Dei mandata se nosse, sollicite mater hortatur. Ait Dominus Jesus ad ministros: Implete hydrias aqua. Et cum implevissent, ait: Haurite nunc, et ferte architriclino. Quod cum princeps architriclinus accepisset, statim intellexit vina illata posterius esse sublimia. Et cum nesciret quod Dominus fecisset, sponso ait: Quid tam sero meliora profers vina, cum haec prima esse debuerant? Vidimus ergo convenire mysterium, et quod Salvator dicit, Nondum venit hora mea: et cum accusat princeps achitriclinus tarditatem sponsi, videamus attentius ordinis hujus, quae Evangelista designat, aperta mysteria. Videamus quae sint nuptiae, qui ministri, qui princeps architriclinus, qui sponsus, quomodo ad nuptias Deus, quomodo Maria; unde ex aqua vinum, quare postea melius, quare Deus in hora differre voluerit. Equidem nulla sunt apud credentium mentes occulta mysteria. Nihil animus fallitur, qui Deum fideliter confitetur. Nam qui scit Salvatoris adventum vitae nostrae esse remedium, facile virtutis ejus misericordiam pura veritate cognoscit.

2. The mind that faithfully confesses God is in no way deceived. And Mary says to the servants: Whatever He tells you, do it. How well the mother of the Lord urges belief upon the servants, so that wine may not be lacking to those at the meal: Whatever He says, do it. We understand now that it is a mystery, when the mother anxiously exhorts them to know the commands of God. The Lord Jesus says to the servants: Fill the jars with water. And when they had filled them, He says: Draw now, and carry it to the steward of the feast. When the chief steward of the feast had received it, he at once understood that the wine brought in later was superior. And since he did not know that the Lord had done it, he says to the bridegroom: Why do you bring out the better wine so late, when it ought to have come first? We have seen, then, that the mystery fits, and what the Saviour says, My hour has not yet come: and since the chief steward of the feast blames the bridegroom's lateness, let us look more attentively at the open mysteries of this sequence, which the Evangelist marks out. Let us see what the wedding is, who the servants are, who the chief steward of the feast is, who the bridegroom is, how God comes to the wedding, how Mary comes; whence wine from water, why the later wine is better, why God willed to delay in the hour. Indeed no mysteries are hidden from the minds of believers. The mind that faithfully confesses God is in no way deceived. For whoever knows that the coming of the Saviour is the remedy of our life easily recognizes with pure truth the mercy of His power.

3. Ecclesia Christum ad nuptias vocat. Ab eo optat vinum. Quid Christum detinebat. Vocatur Salvator ad nuptias; hoc est, Ecclesiae voto Spiritus sanctus invocatur. Venit cum discipulis suis, id est in hoc loco, turba sanctorum. Quid dici apertius potest? Mirabilia Dei Maria mater exspectabat, hoc est, virtutem Christi exspectat Ecclesia: appropinquare compellit; ait enim Maria, Ecce vina deficiunt: id est, quare populus jam non invenit remedium? Maria Deum probare festinat; vinum Ecclesia optat excipere; ut fiat ex nuptiali prandio spirituale convivium. Dicit enim, Quid mihi et tibi est, mulier? Numquid mulierem dicit Mariam, quae virgo post partum inventa est? Sed Ecclesiam, quae non solum mulier, sed etiam meretrix nuncupatur, quae errantem populum et per aevum et lubricam aetatem lascivum, tanquam prostitutam suscepit sponsam, et quasi docta mater adornat. Nondum, inquit, venit hora mea: hoc est, passionis tempus superest. Nondum venit hora mea; nondum populus credidit, nondum Judaeus insequitur: adhuc habet diabolus unde laetetur, adhuc triumphi mei palma non proditur, adhuc locum crucis persecuturus ignorat, ac necdum Judas mentitur. Nondum venit hora mea: sunt prius quae purgentur in saeculo; et sic vita proficit in populo.

3. The Church calls Christ to the wedding. From Him she desires wine. What was holding Christ back. The Saviour is called to the wedding; that is, by the prayer of the Church the Holy Spirit is invoked. He comes with His disciples, that is, in this place, the company of the saints. What could be said more plainly? Mary the mother was awaiting the wonders of God, that is, the Church awaits the power of Christ: she urges Him to draw near; for Mary says, See, the wine is running out: that is, why does the people no longer find a remedy? Mary hastens to put God to the proof; the Church desires to receive the wine, so that from the wedding meal a spiritual banquet may be made. For He says, What is it to me and to you, woman? Does He call Mary a woman, who was found a virgin after childbirth? Rather He calls the Church so, which is named not only woman but even harlot, which received a people wandering and wanton through the ages and through slippery youth, as one takes a prostitute for a bride, and, like a skilled mother, adorns it. My hour, He says, has not yet come: that is, the time of the passion still remains. My hour has not yet come; not yet has the people believed, not yet does the Jew pursue Me: the devil still has something to rejoice over, the palm of My triumph is still not revealed, the one who is to persecute Me still does not know the place of the cross, and Judas does not yet lie. My hour has not yet come: there are things that must first be purged in the world; and so life makes progress in the people.

4. Ecclesia docet parere doctori. Vinum optimum nonnisi exhausto deteriori. Vinum optimum, sanguis Christi. Dicit Maria ministris, Facite quaecumque jusserit; hoc est, obtemperate doctori, ministris mandat

4. The Church teaches obedience to the teacher. The best wine comes only when the worse has been drained. The best wine, the blood of Christ. Mary says to the servants, Do whatever He commands; that is, obey the teacher; command is given to the servants

Editors' notes and page, col. 1923

Footnotes

(1) ‹anchor: not visible› · call in col 1923

Forte, concinnaret.

Perhaps concinnaret ("would arrange").

(printed under page 224)

(2) ‹anchor: not visible› · call in col 1923

Forte, tegumento velet.

Perhaps tegumento velet ("would veil with a covering").

(printed under page 224)

(3) ‹anchor: inventa est? Sed› · call in col 1923

Subaudiendum, dicit.

Understand dicit ("he means").

(printed under page 224)

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running head: 1923 APPENDIX.
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PL 39:1924

Ecclesia. Qui sunt ministri, nisi officia Levitarum, quae Dei mysteriis sunt deputata? Implentur hydriae aqua; hoc est, vacuatae nuptiali vino, id est, potu sordido, fontis puritate supplentur, et benedictione Domini in saporem vini vertuntur; ut ex aqua spiritus potum qui jam prandentibus defecerat, reputaret. Aquam in vinum convertit; humanae fragilitati virtus augetur. Princeps architriclinus vinum melius probat: hoc est, dominici vigoris saporem humana corda senserunt. Nam qui primum vinum melius judicavit, primus et credidit. Quod vinum est, quod optimum judicatur, quod architriclinus princeps queritur sero prolatum, nisi sanguis Dominicae passionis? Hoc est enim quod Deus in hora suspendit, hoc est quod ministri suscipiunt, hoc est quod servat sponsus, hoc est quod princeps architriclinus, qui fidei primus est, veneratur. Advertamus ergo attento corde nos sanctas Scripturas audire debere; ut coelestem doctrinam fida credulitate possimus agnoscere, et ab omni mundi hujus impedimento liberari; ipso adjuvante qui vivit et regnat in saecula saeculorum. Amen.

by the Church. Who are the servants, if not the offices of the Levites, which have been appointed to the mysteries of God? The water jars are filled with water; that is, emptied of the nuptial wine, that is, of a sordid drink, they are filled up with the purity of the spring, and by the blessing of the Lord they are turned into the savour of wine; so that the Spirit, out of water, might restore the drink which had already failed those at the meal. He turns water into wine; strength is added to human frailty. The chief steward approves the wine as better: that is, human hearts have perceived the savour of the Lord's vigour. For he who first judged the wine better was also the first to believe. What is the wine which is judged the best, which the chief steward complains was brought out late, if not the blood of the Lord's Passion? For this is what God held back until the hour, this is what the servants take up, this is what the bridegroom keeps, this is what the chief steward, who is first in faith, venerates. Let us therefore take heed with attentive heart that we ought to hear the holy Scriptures, so that we may be able to recognize the heavenly teaching with faithful belief, and be freed from every hindrance of this world; with the help of Him Who lives and reigns for ages of ages. Amen.

SERMO XCIII. De verbis Evangelii Joannis, cap. IV, 5 15, Venit Jesus in civitatem Samariae, quae dicitur Sichar, etc., et de non differendo Baptismo.

Sermon 93. On the words of the Gospel of John, chap. 4:5-15, Jesus came into a city of Samaria which is called Sychar, etc., and on not delaying Baptism.

1. Christus legitimus haeres Jacob est factus. In lectione Evangelii infirmitatem humani generis suscepisse Dominum Jesum Christum, plenissime nobis sanctus Evangelista monstravit. Siquidem cum dixisset, venisse Dominum in civitatem Samariae, quae dicitur Sichar, juxta praedium quod dedit Jacob Joseph filio suo; in quo praedio erat fons Jacob; addidit, Jesus, inquit, fatigatus ex itinere sedebat sic supra puteum. Venit Dominus noster Jesus Christus ad praedium quod sanctus Jacob Joseph filio suo dereliquerat: quod praedium non tam Joseph, quam Christo, arbitror derelictum, cujus figuram sanctus Joseph patriarcha portabat, quem vere sol adorat et luna, et omnes stellae benedicunt. Ad hoc praedium ideo venit Dominus, ut Samaritani, qui haereditatem sibi patriarchae Israel vindicare cupiebant, agnoscerent possessorem suum, et converterentur ad Christum, qui legitimus patriarchae haeres est factus.

1. Christ was made the lawful heir of Jacob. In the reading of the Gospel the holy Evangelist has shown us most fully that the Lord Jesus Christ took up the weakness of the human race. For when he had said that the Lord came into a city of Samaria which is called Sychar, near the estate which Jacob gave to his son Joseph, on which estate was Jacob's well, he added: Jesus, he says, wearied from the journey, was sitting thus upon the well. Our Lord Jesus Christ came to the estate which holy Jacob had left to his son Joseph: an estate which I consider to have been left not so much to Joseph as to Christ, Whose figure the holy patriarch Joseph bore, Whom truly the sun and moon adore and all the stars bless. The Lord came to this estate for this reason, that the Samaritans, who desired to claim for themselves the inheritance of the patriarch Israel, might recognize their owner and be converted to Christ, Who was made the lawful heir of the patriarch.

2. Fatigatur Christus ob infirmitatem nostram. Requiescit in fidelibus. — Jesus, inquit, fatigatus ex itinere sedebat sic supra puteum. Videte diversitatem mysterii. Inter Apostolos exsultabat in spiritu in monte positus; non solum confortabat eos, verum etiam gloriam his propriam demonstrabat: in Samaria constitutus, fatigatus ex itinere sedebat supra puteum. Numquid Dei virtus poterat fatigari? Non utique: sed fatigabatur, quod fidelem populum invenire non poterat. Tunc ergo fatigatur Christus, quando nullam virtutem in suo populo recognoscit. Hodieque fatigat eum inobedientia nostra, fatigat eum infirmitas nostra. Infirmi enim sumus, quando non ea quae fortia sunt atque perpetua, sed temporalia et caduca sectamur. Bene ait, Sedebat supra puteum, non requiescebat; quoniam in Samaritanis non poterat requiescere. Et hora, inquit, erat quasi sexta. Sexta die Deus de limo terrae hominem figuravit; sexta hora venit Samariam visitare: ut qui in eum Samaritani crederent, ipse in his inciperet requiescere; ut verum illud quietis sabbatum celebraret. Sedebat ergo Dominus supra puteum.

2. Christ is wearied on account of our weakness. He rests in the faithful. — Jesus, he says, wearied from the journey, was sitting thus upon the well. See the diversity of the mystery. Among the Apostles, set on the mountain, He exulted in spirit; not only did He strengthen them, but He also showed them His own glory: placed in Samaria, wearied from the journey, He was sitting upon the well. Could the power of God be wearied? Certainly not: but He was wearied because He could not find a faithful people. Christ, then, is wearied when He recognizes no virtue in His people. And today our disobedience wearies Him, our weakness wearies Him. For we are weak when we pursue not the things that are strong and everlasting, but the temporal and perishable. He says well, He was sitting upon the well, not He was resting; since among the Samaritans He could not rest. And it was, he says, about the sixth hour. On the sixth day God fashioned man from the slime of the earth; at the sixth hour He came to visit Samaria: so that, when the Samaritans believed in Him, He Himself might begin to rest in them, so that He might celebrate that true sabbath of repose. The Lord, therefore, was sitting upon the well.

3. Christus fons cur supra puteum sedit. — Et venit Samaritana mulier haurire aquam. Magnum mysterium. Venit mulier ad puteum; et fontem quem non speravit, invenit. Dicit ad eum Dominus: Da mihi bibere. Bonus Dominus ultro se offert non quaerenti, ut compleatur illud propheticum, Palam apvarui

3. Why Christ, the spring, sat upon the well. — And a Samaritan woman came to draw water. A great mystery. The woman came to the well; and she found a spring which she had not hoped for. The Lord says to her: Give Me to drink. The good Lord freely offers Himself to one not seeking, so that that prophetic word might be fulfilled, Openly I appeared

Editors' notes and page, col. 1924

Footnotes

(a) ‹anchor: not visible (sermon title)› · call in col 1924

Alias, de Tempore 92.

Formerly On the Season 92.

(printed under page 224)

(b) ‹anchor: not visible (sermon title)› · call in col 1924

In Appendice nunc primum collocatur. Erat itidem apud Lovanienses dubius, apud Verlinum et Vindingum spurius. Caesarii stilum et verba continet. De num. 4 vide serm. Appendicis 45, n. 6 et 46, n. 5.

Now placed in the Appendix for the first time. It was likewise doubtful with the Louvain editors and spurious with Verlinus and Vindingus. It has the style and words of Caesarius. On no. 4 see Appendix sermons 45, no. 6, and 46, no. 5 [the second sermon number is unclear in the scan].

(printed under page 224)

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running head: APPENDIX. 1924
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other: the word apvarui was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 1925
other: Q1 mended the English across the break ("I appeared" now ends this column; col 1925's English begins "to those not seeking Me"). The tail at the top of col 1925 reads "varui" in the scan (italic, low resolution); whether the page prints a misprint for "parui" or the join misread it is UNSURE (Q1).

PL 39:1925

non quaerentibus me, inventus sum ab his qui non interrogaverunt nomen meum (Isai. LXV, 1, sec. LXX). Petit bibere daturus: sedit supra puteum; ut non in altitudine quaeramus aquam, sed de eo fonte qui supra omnes aquas est, salutaria nobis pocula hauriamus. Quis est fons, nisi Dominus noster Jesus Christus, cui dicitur, Quoniam apud te est fons vitae, et in lumine tuo videbimus lumen (Psal. XXXV, 10)? Bonus fons qui nos de hujus vitae refrigeravit incendio, et inundatione sua ariditatem nostri pectoris superavit.

to those not seeking Me, I was found by those who did not ask after My name (Isa. 65:1, according to the Septuagint). He Who was going to give asks to drink: He sat upon the well, so that we might not seek water in the depth, but might draw saving cups for ourselves from that fountain which is above all waters. What is the fountain, if not our Lord Jesus Christ, to Whom it is said, For with Thee is the fountain of life, and in Thy light we shall see light (Ps. 35:10)? A good fountain, which has cooled us from the burning of this life, and by its flooding has overcome the dryness of our breast.

4. Baptismum qui differunt, donum Dei nesciunt. Adventus Christi gratia. Unde et mulieri dicitur, Si scires donum Dei, et quis est qui dicit tibi, Da mihi bibere; tu forsitan petisses ab eo, et dedisset tibi aquam vivam. Non omnes sciunt donum Dei; quia non omnes desiderant aquam vivam. Si enim desiderarent, nunquam circa se Baptismi sacramenta differrent. Igitur de se pronuntiant, et vitae suae testimonium perdunt, qui ideo volunt tardius baptizari, ut flagitia et scelera multa committant. Noli differre, o homo, remedia salutis tuae: quoniam nescis quando a te anima tua repetatur. Denique Samaritana ignara mysterii, dicebat: Domine, neque hauritorium habes, et puteus est altus. Ante adventum Domini et puteus altus erat, et sine hauritorio aquam sibi unusquisque haurire non poterat. Venit Dominus fons vivus, ut Pharisaeorum corda dilueret, sitim exstingueret, pectora satiaret, non quaerens hauritorium, sed ultro se infundens mentibus singulorum. Et addidit: Omnis qui biberit ex hac aqua quam ego dabo ei, non sitiet in aeternum; sed fiet in eo fons aquae salientis in vitam aeternam. Unum Baptismum docet, qui post ingressum aeterni fontis et coelestis poculi sacramentum, unumquemque nostrum sitire non patitur. Et ideo nos quibus tanta beneficia nullis praecedentibus meritis praestitit divina misericordia, quantum possumus, cum ipsius adjutorio laboremus, ut tantae pietatis gratia non nobis judicium pariat, sed profectum. Qu⟨o⟩d ipse praestare dignetur, cui est honor et gloria in saecula saeculorum. Amen.

4. Those who put off Baptism do not know the gift of God. The grace of Christ's coming. Hence it is also said to the woman, If you knew the gift of God, and who it is who says to you, Give Me to drink, you would perhaps have asked of Him, and He would have given you living water. Not all know the gift of God, because not all desire living water. For if they desired it, they would never put off the sacraments of Baptism in their own regard. Therefore they pronounce upon themselves, and lose the testimony of their life, who wish to be baptized later for this reason, that they may commit many shameful deeds and crimes. Do not put off, O man, the remedies of your salvation, since you do not know when your soul may be demanded back from you. Then the Samaritan woman, ignorant of the mystery, said: Lord, You have no drawing-vessel, and the well is deep. Before the coming of the Lord the well was indeed deep, and without a drawing-vessel no one could draw water for himself. The Lord, the living fountain, came, to wash clean the hearts of the Pharisees, to quench thirst, to satisfy breasts, not seeking a drawing-vessel, but of His own accord pouring Himself into the minds of each one. And He added: Everyone who drinks of this water which I shall give him will not thirst for ever; but there will become in him a fountain of water springing up into eternal life. He teaches one Baptism, which, after entry into the sacrament of the eternal fountain and of the heavenly cup, does not allow any one of us to thirst. And therefore let us, to whom the divine mercy has granted such great benefits with no preceding merits, labour as much as we can, with His help, so that the grace of such great kindness may bring forth for us not judgement but progress. May He deign to grant this, to Whom is honour and glory for ages of ages. Amen.

Editors' notes and page, col. 1925

Footnotes

(1) ‹anchor: testimonium perdunt› · call in col 1925 (left column)

Forte, produnt.

Perhaps produnt ("they betray").

(printed under page 225)