PL 54 · cols. 297–300

Leo the Great, Sermons

Sermon XLVIII

saepe et diu fuerat significatum, in praestituto tempore non dubitaretur impletum. Unde licet, ex quo Verbum caro factum est (Joan. i, 14), ita in Christo Dei atque hominis una persona sit, ut in nullis actionibus fiat naturae utriusque divisio; studet tamen evangelica veritas ipsum quem Dei Filium praedicat, saepissime filium hominis profiteri: ut quamvis ea quae disseruntur, alia sint humanitatis, alia Deitatis, sub nomine tamen filii hominis utraque memorentur: ne fides Dominum Jesum Christum natum ex Maria virgine, Deum simul atque hominem creditura, conctetur fateri aut in Deo humanitatem, aut in homine Deitatem; ut et in Verbo suscepti hominis vera sit humilitas, et in carne suscipientis Dei vera majestas.

[…] had been signified often and long, might not be doubted to have been fulfilled at the appointed time. Hence, although, from the time that the Word was made flesh (John 1:14), there is in Christ one Person of God and man in such a way that in no actions is there made a division of either nature, yet the truth of the Gospel is at pains very often to profess as son of man Him Whom it preaches as Son of God: so that, although of the things that are set forth some belong to the manhood and some to the Godhead, yet both are recorded under the name of the son of man: lest faith, which is to believe the Lord Jesus Christ born of the Virgin Mary to be at once God and man, should hesitate to confess either manhood in God or Godhead in man; so that both in the Word there may be the true lowliness of the man taken up, and in the flesh the true majesty of God Who took it up.

Cap. III. — Haec, dilectissimi, per occasionem paschalis festi, cui puritatem cordium praeparare debemus, de incarnatione Verbi perstrinxisse sufficiat, quoniam aliquoties hinc instructos vos esse meministis. Nunc devotionem vestram de eo, quod tempus poscit, adwoneo ut sanctum ac salubre jejunium operibus pietatis ornatis. Et quia p⟨r⟩o indulgentia maxime laborandum est delictorum, indubitabilem vobis divinam misericordiam promittatis, si ipsi quoque circa subditos vestros omnem offensam transtuleritis ad veniam. Placidos enim atque concordes ad tantam festivitatem decet Dei populos convenire: ut severitas ultionum, quae nunc etiam in publicis judiciis relaxatur, multo magis in Christianorum cordibus mitigetur, quia ad hoc potius intenta debet esse cura sanctorum, ne ullus algeat, ne ullus esuriat, ne quis inopia deficiat, ne quis moerore tabescat, ne aliquem vincula obstrictum, ne aliquem habeat carcer inclusum. Quantaelibet enim existant causae offensionis, ab homine tamen in hominem, non tam delicti magnitudo quam naturae est cogitanda communio; ut de judicio quo alterum judicat, misericordiam Dei judicantis obtineat. Beati enim misericordes, quoniam ipsorum miserebitur Deus (Matth. v, 7): qui vivit et regnat in saecula saeculorum. Amen.

Chap. III. — Let it suffice, dearly beloved, to have touched briefly on these things concerning the incarnation of the Word on the occasion of the paschal feast, for which we ought to prepare purity of heart, since you remember that you have several times been instructed on this. Now I admonish your devotion concerning that which the season demands, that you adorn the holy and wholesome fast with works of piety. And since we must labour above all for the pardon of offences, you may promise yourselves the undoubted mercy of God, if you yourselves also, towards those subject to you, have turned every offence over to pardon. For it befits the peoples of God to come together peaceable and of one mind to so great a festival: so that the severity of punishments, which even now is relaxed in the public courts, may be much more softened in the hearts of Christians, because the care of the saints ought rather to be intent on this, that no one be cold, no one hungry, no one fail through want, no one waste away with grief, no one be held bound by chains, no one shut up in prison. For however great the causes of offence that arise, yet between man and man it is not so much the magnitude of the fault as the fellowship of nature that must be considered; so that, by the judgement with which one judges another, he may obtain the mercy of God the Judge. For blessed are the merciful, for God will have mercy on them (Matt. 5:7): Who lives and reigns for ever and ever. Amen.

SERMO XLVIII [Al. XLVII].

SERMON XLVIII [Al. XLVII].

De Quadragesima X.

On Lent, X.

Editors' notes and page, col. 297

Footnotes

(a) ‹anchor: in nullis actionibus› · printed under col 297

Iidem codices ac prima editio cum ms. Bon., sit. Dein, profiteri pro confiteri ex Quesnello retinuimus auctoritate duorum mss. S. Petri.

The same manuscripts and the first edition, with the Bonn manuscript, [read] "sit". Next, we have kept "profiteri" [to profess] for "confiteri" [to confess] from Quesnel, on the authority of two manuscripts of St Peter's.

(b) ‹anchor: vera sit› · printed under col 297

Editi, humanitas, Emendationem suppeditarunt codd. S. Petri, quae reprobari nequit, cum vera hominis humilitas verae Dei majestati frequenti apud Leonem locutione opponatur.

The editions [read] "humanitas" [humanity]. The manuscripts of St Peter's supplied the emendation, which cannot be rejected, since the true lowliness of man is set against the true majesty of God in a turn of phrase frequent in Leo.

Quesnellus, erga subditos. Reposuimus circa ex caeteris editis ac plerisque codicibus. Ita etiam serm. 50, c. 3: Sive itaque circa subjectos, sive circa aequales.

Quesnel [reads] "erga subditos" [towards those subject]. We have restored "circa" from the other editions and most manuscripts. So too sermon 50, ch. 3: "Whether, then, towards those subject, or towards equals".

Editors' prose

Synopsis. — I. Ad paschale sacramentum, quod alia omnia consecrat, omnes per quadraginta dierum jejunium praeparare se debere. Gratiae operatio et humana cooperatio. — II. Invidiam de bono proximi, quae diaboli propria est, maxime esse cavendam. — III. Sine charitate nudas esse et infructuosas virtutes; nullum debere illius virtutis esse terminum. —

Synopsis. — I. That all must prepare themselves through the fast of forty days for the paschal mystery, which consecrates all the others. The working of grace and human co-operation. — II. That envy of a neighbour's good, which is proper to the devil, is above all to be guarded against. — III. That without charity the virtues are bare and fruitless; that there ought to be no limit to that virtue. — [continued in col 298]

Page

running head: 297 SERMO XLVIII. (one head centred across the page, cols 297–298)
marginal letters: A ‹saepe et diu fuerat›; B ‹Cap. III. — Haec›; C ‹algeat, ne ullus esuriat›; D ‹jejunium praeparare (synopsis)›
old-edition numerals: 180 after ‹quod tempus poscit,›
signature: PATROL. LIV. (the sheet number 10 stands under col 298)
other: caption SERMO XLVIII [Al. XLVII]. and sub-caption De Quadragesima X. printed in col 297 only; the synopsis runs from col 297 into the head of col 298

PL 54:298

Cap. I. — Inter omnes, dilectissimi, dies quos multis modis honorabiles habet Christiana devotio, nullus est excllentior festivitate paschali, per quam in Ecclesia Dei universarum solemnitatum dignitas consecratur. Siquidem etiam ipsa Domini ex matre generatio huic est impensa sacramento; nec alia fuit Dei Filio causa nascendi, quam ut cruci posset affigi. In utero enim Virginis suscepta est caro mortalis; in carne mortali completa est dispositio passionis; effectumque est ineffabili consilio misericordiae Dei, ut esset nobis sacrificium redemptionis, abolitio peccati, et ad aeternam vitam initium resurgendi. Considerantes autem quid per crucem Domini adepta est universitas mundi, cognoscimus ad celebrandum Paschae diem merito nos quadraginta dierum jejunio praeparari, ut digni possimus divinis interesse mysteriis.

Chap. I. — Among all the days, dearly beloved, which Christian devotion holds honourable in many ways, none is more excellent than the paschal festival, through which the dignity of all the solemnities in the Church of God is consecrated. For even the Lord's very birth from His mother was spent upon this mystery; nor was there any other cause for the Son of God to be born than that He might be fastened to the cross. For in the Virgin's womb mortal flesh was taken up; in mortal flesh the dispensation of the passion was accomplished; and it was brought about by the unspeakable counsel of God's mercy that it should be for us a sacrifice of redemption, the abolition of sin, and the beginning of rising again to eternal life. Considering, then, what the whole world has gained through the cross of the Lord, we recognize that we are rightly prepared for celebrating the day of Easter by a fast of forty days, that we may be able to take part worthily in the divine mysteries.

Non enim summos tantum antistites, aut secundi ordinis sacerdotes, nec solos sacramentorum ministros, sed omne corpus Ecclesiae, universumque fidelium numerum, ab omnibus contaminationibus oportet esse purgatum, ut templum Dei, cui fundamentum est ipse fundator, in omnibus lapidibus speciosum, et in tota sui parte sit lucidum. Nam si regum aedes et sublimiorum praetoria potestatum omni ornatu rationabiliter excoluntur, ut excellentiora sint eorum domicilia quorum ampliora sunt merita, quanto opere aedificandum, quanto est honore decorandum Deitatis ipsius habitaculum! Quod licet inchoari et perfici sine suo auctore non possst, habet tamen ab aedificante donatum, ut etiam labore proprio quaerat augmentum. Viva enim rationabilisque materies ad exstructionem templi hujus assumitur; et per spiritum gratiae ut voluntarie in unam compagem congruat incitatur. Quae ideo dilecta, ideo quaesita est, ut et ipsa ex non quaerente quaerens, et ex non diligente sit diligens, dicente beato Joanne apostolo: Nos ergo diligamus invicem, quia Deus prior dilexit nos (I Joan. iv, 19). Cum igitur et omnes simul et singuli quique fidelium unum idemque Dei templum sint, sicut perfectum hoc in universis, ita perfectum debet esse in singulis: quia etsi non eadem est membrorum omnium pulchritudo, nec in tanta varietate partium meritorum potest esse parilitas, communionem tamen obtinet decoris, connexio charitatis. In sancto enim amore consortes, etiamsi non iisdem utuntur gratiae beneficiis, gaudent tamen invicem

For not only the highest bishops, or the priests of the second order, nor the ministers of the sacraments alone, but the whole body of the Church and the entire number of the faithful must be cleansed from all defilements, so that the temple of God, whose foundation is its Founder Himself, may be beautiful in all its stones and shining in every part of itself. For if the halls of kings and the courts of the higher powers are reasonably adorned with every ornament, so that the dwellings of those whose merits are greater may be more excellent, with how great labour must the dwelling-place of the Godhead itself be built, with how great honour must it be adorned! And although it cannot be begun and completed without its Author, yet it has this as a gift from the Builder, that it should also seek increase by its own labour. For living and rational material is taken up for the construction of this temple; and it is stirred by the spirit of grace to fit together willingly into one structure. It was loved and sought for this reason, that from not seeking it too should become seeking, and from not loving should become loving, as the blessed apostle John says: Let us therefore love one another, because God first loved us (1 John 4:19). Since, then, both all the faithful together and each one of them singly are one and the same temple of God, as this is perfect in all, so it must be perfect in each: because, even though the beauty of all the members is not the same, and there cannot be equality of merits in so great a variety of parts, yet the bond of charity holds a communion of comeliness. For those who are partners in holy love, even if they do not enjoy the same gifts of grace, yet rejoice in one another's […]

Editors' notes and page, col. 298

Footnotes

(d) ‹anchor: nullus› · printed under col 298

Quidam codices, nihil est excellentius.

Some manuscripts [read] "nihil est excellentius" [nothing is more excellent].

(e) ‹anchor: huic› · printed under col 298

Editi ante Quesn. et plures codd., fuit.

The editions before Quesnel and several manuscripts [read] "fuit" [was].

(f) ‹anchor: Considerantes autem› · printed under col 298

Quesnellus, quidquid.

Quesnel [reads] "quidquid" [whatever].

(g) ‹anchor: est ipse› · printed under col 298

Deest fundator in ms. Corb. Quesnelli. Mox, pretiosum pro speciosum in mss. Vat. collect. 5.

"Fundator" is lacking in Quesnel's Corbie manuscript. Soon after, "pretiosum" [precious] for "speciosum" [beautiful] in the Vatican manuscripts of collection 5.

(h) ‹anchor: templi hujus assumitur;› · printed under col 298

Restituimus lectionem omnium editionum ante Quesnellum, quae item est nostrorum codicum. Ille autem, nullo allegato codice, sic: Et per spiritum gratiae voluntariae in unam compagem congrue incitatur.

We have restored the reading of all the editions before Quesnel, which is likewise that of our manuscripts. He, however, citing no manuscript, [reads] thus: "And through the spirit of voluntary grace it is fittingly stirred into one structure."

(i) ‹anchor: pulchritudo, nec› · printed under col 298

Tres nostri codices, in tota.

Three of our manuscripts [read] "in tota" [in the whole].

Editors' prose

IV. — Misericordia quemque debere misericordiam promereri. — V. Eleemosynas abunde esse erogandas hoc tempore.

IV. — That each must merit mercy by mercy. — V. That alms are to be given abundantly at this time.

Page

running head: SERMO XLVIII. 298 (one head centred across the page, cols 297–298)
marginal letters: A ‹IV. — Misericordia (synopsis)›; B ‹crucem Domini adepta›; C ‹ipsius habitaculum!›; D ‹tate partium meritorum›
old-edition numerals: 181 after ‹In utero enim›
signature: 10 (sheet number, under col 298; PATROL. LIV. stands under col 297)
other: the synopsis of Sermo XLVIII continues from col 297 (items IV–V)

PL 54:299

bonis suis, et non potest ab eis extraneum esse quod diligunt, quia incremento ditescunt proprio, qui profectu laetantur alieno.

[…] good things, and what they love cannot be foreign to them, because those who rejoice in another's progress are enriched by their own increase.

Cap. II. — In hac, dilectissimi, unitate sanctorum, ubi idem amatur, idem deiigitur, idemque sentitur, nec superbis locus est, nec invidis, nec avaris, et quidquid est illud quo aut vanitas gloriatur, aut ira saevit, aut luxuria lascivit. non in Christi foedere, sed in diaboli parte censetur, longeque a sedibus pietatis excluditur. Fremit itaque innocentiae adversarius et pacis inimicus, et quia ipse in veritate non stetit (Joan. viii, 44), totamque naturae suae gloriam, dum superbit, amisit, dolet hominem Dei misericordia reparari, et in ea bona quae ipse perdidit introduci. Nec mirum si peccati auctor probitate recte agentium cruciatur, et eorum quos dejicere non potest stabilitate torquetur: quandoquidem etiam inter homines reperiuntur qui opera hujus malignitatis imitentur.

Chap. II. — In this unity of the saints, dearly beloved, where the same thing is loved, the same thing chosen, and the same thing thought, there is no place for the proud, nor for the envious, nor for the covetous, and whatever that is in which either vanity glories, or anger rages, or lust wantons, is reckoned not within the covenant of Christ but on the devil's side, and is shut out far from the seats of piety. And so the adversary of innocence and enemy of peace rages, and because he himself did not stand in the truth (John 8:44), and lost all the glory of his nature while he grew proud, he grieves that man is restored by the mercy of God and brought into those good things which he himself lost. Nor is it any wonder if the author of sin is tormented by the uprightness of those who act rightly, and racked by the steadfastness of those whom he cannot cast down: since even among men there are found those who imitate the works of this malice.

Multi enim, quod dolendum est, profectibus uruntur alienis et quia virtutibus vitia displicere noverunt, armantur in eorum odium quorum non sequuntur exemplum. Servi autem Dei et discipuli veritatis etiam dissimiles sui diligunt, et bellum vitiis potius quam hominibus indicunt, nulli malum pro malo reddentes (Rom. xii, 17), sed correctionem peccantium semper optantes. Pulchrum enim valde est, et divinae benevolentiae comparandum, sui quemque in altero meminisse, et amare propriam etiam in hoste naturam. Siquidem plurimos novimus in optimos mores transiisse de pessimis, ex ebriosis sobrios, ox crudelibus misericordes, ex rapacibus largos, ex incontinentibus castos, ex ferocibus factos esse tranquillos. Dicente autem Domino: Non veni vocare justos, sed peccatores (Matth. ix, 13), nulli Christiano quemquam odisse permittitur, quia nemo nisi in remissione peccatorum salvatur; et quos viles fecit carnalis sapientia, nescimus quam pretiosos spiritalis factura sit gratia.

For many, which is to be lamented, are burned by the progress of others, and because they know that vices displease virtues, they arm themselves in hatred of those whose example they do not follow. But the servants of God and disciples of the truth love even those unlike themselves, and declare war on vices rather than on men, rendering to no one evil for evil (Rom. 12:17), but always desiring the correction of those who sin. For it is very beautiful, and to be compared with the divine benevolence, that each should remember himself in another, and love his own nature even in an enemy. For we know that very many have passed from the worst ways to the best, have become sober from drunken, merciful from cruel, generous from rapacious, chaste from incontinent, calm from fierce. And since the Lord says: I came not to call the just, but sinners (Matt. 9:13), no Christian is permitted to hate anyone, because no one is saved except in the remission of sins; and we do not know how precious spiritual grace will make those whom carnal wisdom has made worthless.

Cap. III. — Sit ergo sanctus Dei populus, sit benignus: sanctus, ut declinet prohibita; benignus, ut faciat imperata. Quamvis enim magnum sit habere fidem rectam sanamque doctrinam, et multa laude digna sit circumcisio gulae, lenitas mansuetudinis, puritas castitatis, nudae sunt tamen omnes sine charitate virtutes, nec potest dici in qualibet morum excellentia fructuosum quod non dilectionis partus ediderit. Unde in Joannis Evangelio Dominus dicit:

Chap. III. — Let the people of God, then, be holy, let it be kind: holy, that it may turn away from things forbidden; kind, that it may do things commanded. For although it is a great thing to have right faith and sound doctrine, and the curbing of the gullet, the gentleness of meekness and the purity of chastity are worthy of much praise, yet all virtues are bare without charity, nor can anything be called fruitful, in whatever excellence of conduct, which the offspring of love has not brought forth. Hence in the Gospel of John the Lord says:

Editors' notes and page, col. 299

Footnotes

(a) ‹anchor: profectibus uruntur alienis› · printed under col 299

Editi, et quia se virtutibus vacuos despici noverunt. Ita etiam plures codd., quorum unus omittit, se, alius vero, et qui se. Haec autem lectio, quae a bonis malos despici indicat, adversari videtur subsequentibus Auctoris verbis, quibus bonos non in malos, sed in vitia male animatos affirmat. Hinc praetulimus lectionem duorum mss. S. Petri et unius Vat.

The editions [read] "et quia se virtutibus vacuos despici noverunt" [and because they know that they, being empty of virtues, are despised]. So also several manuscripts, of which one omits "se" and another [reads] "et qui se". But this reading, which indicates that the wicked are despised by the good, seems to conflict with the Author's following words, in which he affirms that the good are ill-disposed not towards the wicked but towards vices. Hence we have preferred the reading of two manuscripts of St Peter's and one Vatican [manuscript].

(b) ‹anchor: Siquidem plurimos› · printed under col 299

Quesn., noverimus.

Quesnel [reads] "noverimus".

Duo codd. S. Petri addunt, calumniantibus pharisaeis et scribis. Dein, quam speciosos et pretiosos spiritalis, etc., in prima editione et ms. Bon.

Two manuscripts of St Peter's add "calumniantibus pharisaeis et scribis" [while the Pharisees and scribes were slandering]. Next, "quam speciosos et pretiosos spiritalis" [how beautiful and precious spiritual (grace)] etc., in the first edition and the Bonn manuscript.

Page

running head: 299 S. LOENIS MAGNI SERMONES. (one head centred across the page, cols 299–300; LOENIS so printed)
marginal letters: A ‹vicem bonis suis›; B ‹test stabilitate torquetur›; C ‹bus misericordes, ex rapacibus›; D ‹excellentia fructuosum›
old-edition numerals: 182 after ‹nec invidis,›
signature: none
other: note (d), printed under col 299 and running into col 300, has its call in col 300 and is set in n300

PL 54:300

In hoc cognoscent omnes quia mei discipuli estis, si dilectionem habueritis ad invicem (Joan. xiii, 35); et in ejusdem apostoli Epistola legitur: Charissimi, diligamus invicem, quoniam charitas ex Deo est, et omnis qui diligit, ex Deo natus est et cognoscit Deum: et qui non diligit, non novit Deum, quoniam Deus charitas est (I Joan. iv, 7, 8). Discutiant ergo se fidelium mentes, et intimos sui cordis affectus vera examinatione dijudicent; ac si repositum aliquid in conscientiis suis de fructibus charitatis invenerint, Deum sibi inesse non dubitent, et ut magis magisque tanti hospitis sint capaces, fiant perseverantis misericordiae operibus ampliores. Si enim dilectio Deus est, nullum habere debet terminum charitas, quia nullo potest claudi fine Divitas.

By this all will know that you are My disciples, if you have love for one another (John 13:35); and in the Epistle of the same apostle it is read: Dearly beloved, let us love one another, for charity is from God, and everyone who loves is born of God and knows God: and he who does not love does not know God, for God is charity (1 John 4:7, 8). Let the minds of the faithful, then, examine themselves, and judge the inmost affections of their hearts with true scrutiny; and if they find anything of the fruits of charity laid up in their consciences, let them not doubt that God is in them, and, that they may more and more be able to hold so great a Guest, let them grow larger through works of persevering mercy. For if love is God, charity ought to have no limit, because the Godhead can be enclosed by no bound.

Cap. IV. — Ad exercendum igitur, dilectissimi, charitatis bonum, quamvis tempus omne sit congruum, praesentes tamen dies specialius cohortantur: ut qui Pascha Domini cupiunt cum animi et corporis sanctificatione suscipere, hanc maxime gratiam conentur acquirere, qua et omnium continetur summa virtutum, et multitudo tegitur peccatorum. Et ideo celebraturi illud eminens super omnia sacramentum, quo iniquitates nostras Jesu Christi sanguis abolevit, misericordiae primitus hostias praeparemus; ut quod nobis bonitas Dei contulit, nos quoque eis qui in nos peccavere praestemus. In oblivionnm mittantur injuriae, supplicium jom nesciant culpae, et a vindictae metu omnes subditorum absolvantur offensae- Neminem teneant claustra poenalia, nec in custodiis tenebrosis tristes reorum gemitus perseverent. Si quisquam tales pro aliquo delicto obnoxios tenet, peccatorem se esse non dubitet; et ut indulgentiam ipse accipiat, gaudoat se invenisse cui parcat, ut cum secundum doctrinam Dei dicimus: Dimitte nobis debita nostra sicut et nos dimittimus debitoribus nostris (Matth. vi, 12), non ambigamus per nostrae orationis formam, divinam nos obtinere clementiam.

Chap. IV. — For exercising the good of charity, then, dearly beloved, although every time is suitable, yet the present days urge us more especially: that those who desire to receive the Pasch of the Lord with sanctification of soul and body should strive above all to acquire this grace, in which both the sum of all virtues is contained and a multitude of sins is covered. And therefore, as we are about to celebrate that mystery pre-eminent above all, by which the blood of Jesus Christ blotted out our iniquities, let us first prepare the sacrifices of mercy; so that what the goodness of God has bestowed on us, we too may bestow on those who have sinned against us. Let injuries be cast into oblivion, let faults now know no punishment, and let all the offences of those subject to us be freed from the fear of vengeance. Let no penal prisons hold anyone, nor let the sad groans of the accused continue in dark dungeons. If anyone holds such persons bound for some offence, let him not doubt that he is a sinner; and that he himself may receive pardon, let him rejoice to have found someone to spare, so that when, according to the teaching of God, we say: Forgive us our debts as we also forgive our debtors (Matt. 6:12), we may not doubt that through the form of our prayer we obtain the divine clemency.

Cap. V. — In pauperes quoque et diversis debilitatibus impeditos benignior nunc largitas exeratur, ut gratiae Deo multorum voce referantur, et jejuniis nostris egentium refectio suffragetur. Nulla enim devotione fidelium magis Dominus delectatur, quam ista quae pauperibus ejus impenditur, et ubi curam misericordiae invenit, ibi imaginem suae pietatis agnoscit. Non timeatur in iis expensis defectio facultatum, quoniam ipsa benignitas magna substantia est, nec

Chap. V. — Towards the poor also, and those hindered by various infirmities, let a kinder generosity now be put forth, so that thanks may be rendered to God by the voice of many, and the refreshment of the needy may support our fasts. For the Lord is delighted by no devotion of the faithful more than by that which is spent on His poor, and where He finds the care of mercy, there He recognizes the image of His own lovingkindness. Let no failure of means be feared in these expenses, since kindness itself is great wealth, nor […]

Editors' notes and page, col. 300

Footnotes

(d) ‹anchor: si dilectionem› · printed under col 299, running over into the foot of col 300

Codd. Vatt. collect. 4 et 5, habeatis. Mox prima editio: Unde in epistola ejusdem Evangelii (lege evangelistae) legitur. Dein post voces, qui diligit, duo codd. Vat. addunt, fratrem suum.

The Vatican manuscripts of collections 4 and 5 [read] "habeatis". Soon after, the first edition [reads]: "Unde in epistola ejusdem Evangelii (read evangelistae) legitur" [Hence in the epistle of the same Gospel (read: evangelist) it is read]. Next, after the words "qui diligit" [who loves], two Vatican manuscripts add "fratrem suum" [his brother].

(e) ‹anchor: dijudicent;› · printed under col 300

Prima editio, ut si.

The first edition [reads] "ut si".

(f) ‹anchor: sint capaces› · printed under col 300

Eadem editio nec non Antuerpiensis an. 1583. fiant perseveranter in misericordiae operibus ampliores.

The same edition and also the Antwerp [edition] of the year 1583 [read] "fiant perseveranter in misericordiae operibus ampliores" [let them grow larger perseveringly in works of mercy].

(g) ‹anchor: hostias praeparemus› · printed under col 300

Sic ex duobus mss. S. Petri. Al., et quod.

So from two manuscripts of St Peter's. Others [read] "et quod".

(h) ‹anchor: metu omnes› · printed under col 300

Vocem subditorum, quam Quesnellus in marginem rejecerat, ex anterioribus editis ac nostris codd. restituimus, cum solemne sit S. pontifici hortari, ut circa subditos omnis offensa transferatur ad veniam, ut in serm. antecedenti, c. 3, et similiter in aliis. Postea Quesnellus, Si quis tales.

The word "subditorum" [of those subject], which Quesnel had relegated to the margin, we have restored from the earlier editions and our manuscripts, since it is customary for the holy pontiff to exhort that towards those subject every offence be turned over to pardon, as in the preceding sermon, ch. 3, and similarly in others. Afterwards Quesnel [reads] "Si quis tales" [If anyone such].