PL 54 · cols. 368–371

Leo the Great, Sermons

Sermon LXVII

beato Paulo apostolo: An ignoratis, quia quicumque baptizati sumus in Christo Jesu, in morte ipsius baptizati sumus? Consepulti enim sumus cum illo per baptismum in morte, ut quomodo surrexit Christus a mortuis per gloriam Patris, ita et nos in novitate vitae ambulemus. Si enim complantati facti sumus similitudini mortis ejus, simul et resurrectionis erimus. Hoc scientes quia vetus homo noster simul crucifixus est, ut destruatur corpus peccati, ut ultra non serviamus peccato. Qui enim mortuus est, justificatus est a peccato. Si autem mortui sumus cum Christo, credimus quia simul etiam vivemus cum illo (Rom. vi, 3-8): qui vivit et regnat cum Patre et Spiritu sancto in saecula saeculorum. Amen.

[…] the blessed apostle Paul says: Do you not know that all of us who have been baptized in Christ Jesus have been baptized in His death? For we have been buried together with Him through baptism into death, so that as Christ rose from the dead through the glory of the Father, so we too may walk in newness of life. For if we have been planted together in the likeness of His death, we shall be also [in the likeness] of His resurrection; knowing this, that our old man has been crucified with Him, so that the body of sin may be destroyed, that we may no longer serve sin. For he who has died has been justified from sin. But if we have died with Christ, we believe that we shall also live together with Him (Rom. 6:3–8): Who lives and reigns with the Father and the Holy Spirit for ever and ever. Amen.

SERMO LXVII [Al. LXV].

SERMON 67 [Otherwise 65].

De Passione Domini XVI; die Dominica habitus.

On the Lord's Passion, 16; delivered on the Lord's Day.

CAP. I. — Semper quidem, dilectissimi, fidelium mentes in divinorum operum decet admiratione versari, et rationales animos iis maxime cogitationibus inhaerere, per quas incrementum fidei consequantur. Dum enim pii cordis intentio, vel ad generalia beneficia, vel ad specialia ipsius gratiae dona dirigitur, multas a se vanitates abigit, et a corporalibus curis in quoddam secretum spiritale secedit. Sed hoc in tempore Dominicae passionis multo avidius excellentiusque faciendum est, ut ea quae sacris sunt lectionibus recensita, sane intelligentiae suscipiantur auditu, et quae magna sunt verbis, appareant majora mysteriis. Prima namque erigendi sursum nostri cordis est ratio quod ea quae etiam evangelica veritas enarravit, voces propheticae non tamquam gerenda, sed tamquam gesta cecinerunt; et quod humanae aures nondum cognoverant faciendum, jam Spiritus sanctus praedicabat impletum. Nam rex David, cujus secundum hominem semen est Christus, diem crucis Domini mille et plus quam centum annorum aetate

CHAP. I. — It is always fitting, beloved, that the minds of the faithful should be occupied in wonder at the divine works, and that rational souls should cling above all to those thoughts through which they may obtain an increase of faith. For while the attention of a devout heart is directed either to the general benefits or to the special gifts of His grace, it drives many vanities away from itself and withdraws from bodily cares into a certain spiritual retreat. But at this time of the Lord's passion this must be done far more eagerly and more excellently, so that the things that have been recounted in the sacred readings may be received with the hearing of a sound understanding, and those things that are great in words may appear greater in their mysteries. For the first reason for lifting up our heart is that the prophetic voices sang of those things which the truth of the Gospel also related, not as things to be done but as things done; and what human ears had not yet learned was to be done, the Holy Spirit was already proclaiming as fulfilled. For King David, of whose seed according to [His] manhood Christ is, […] the day of the Lord's cross by an age of more than a thousand and a hundred years […]

Editors' notes and page, col. 368

Footnotes

(i) ‹anchor: Consepulti enim sumus› · printed under col 368

Erat in editis, cum ipso per baptismum in mortem. Secuti sumus lectionem duorum mss. S. Petri, et totidem Vat.

The printed editions had "cum ipso per baptismum in mortem" [with Him through baptism into death]. We have followed the reading of two manuscripts of St Peter's and as many Vatican ones.

(j) ‹anchor: ut ultra› · printed under col 368

Unus cod. addit jam.

One manuscript adds "jam" [now].

(k) ‹anchor: Dum enim› · printed under col 368

Sic ex duobus codd. S. Petri. Alias, pia.

Thus from two manuscripts of St Peter's. Elsewhere, "pia" [devout (intention)].

(l) ‹anchor: multas a se› · printed under col 368

Cod. Corbeiensis Quesnelli, varietates.

Quesnel's Corbie manuscript [reads] "varietates" [varieties].

(m) ‹anchor: cordis est ratio› · printed under col 368

Prima editio, quod ea etiam quae.

The first edition [reads] "quod ea etiam quae".

(n) ‹anchor: jam Spiritus› · printed under col 368

Adjecimus sanctus ex prima aliisque nonnullis editionibus ante Rainaudum et Quesnellum, et ex plerisque nostris codicibus.

We have added "sanctus" [Holy] from the first and some other editions before Raynaud and Quesnel, and from most of our manuscripts.

(o) ‹anchor: diem crucis Domini› · printed under cols 368–369

Sequitur pontifex noster chronologiam Eusebii, quam et secuti sunt Martyrologii Romani auctores VIII kal. Januar. Qui accuratiorem supputationem volet, adeat recentiores chronologos, Dionysium Petavium de Doctrina temporum et in Rationario, Jacobum Usserium, et alios, quorum unus anonymus ad calcem Bibliorum ab Antonio Vitré edit. Paris. 1662. Ex cujus calculo a morte David ad mortem D. N. Jesu Christi, anni tantum numerantur mille et quinquaginta; ab initio autem regni Davidis, mille et nonaginta. QUESNELLUS. — Verius autem Leo Prosperi Chronico usus est, ut ostendemus in observationibus ad serm. 76. Prosper vero in re praesenti Eusebium expresse laudat et sequitur. Post pauca, historia crucis Dominicae, qui, etc., legitur in nonnullis codd.

Our pontiff follows the chronology of Eusebius, which the authors of the Roman Martyrology also followed at the eighth day before the Kalends of January. Whoever wants a more exact reckoning should go to the more recent chronologers, Denis Petau in the De Doctrina temporum and in the Rationarium, James Ussher, and others, one of whom is the anonymous [author] at the end of the Bible edited by Antoine Vitré, Paris, 1662. By his calculation only one thousand and fifty years are counted from the death of David to the death of our Lord Jesus Christ; but from the beginning of David's reign, one thousand and ninety. QUESNEL. — More truly, however, Leo used the Chronicle of Prosper, as we shall show in the observations on sermon 76. Prosper indeed on the present matter expressly cites and follows Eusebius. A little further on, "historia crucis Dominicae, qui," etc. [the history of the Lord's cross, who …] is read in some manuscripts.

Editors' prose

SYNOPSIS.— I. Quantum prosit beneficiorum Dei contemplatio, quorum praedictio fidem astruit.— II. Sic passionem Christi Dei consilio decretam esse, ut nec ipse sceleris auctor, nec Judaei excusabiles sint. — III. Nec ipsos interfectores Christi a redemptionis munere esse repulsos. — IV. Quam detestandum sit Judae crimen: quanta criminis poena. — V. Christum per voluntariam mortem et remedium dedisse et exemplum. — VI. Mortem Christi, omnem et superbiae et desidiae locum auferre; nec praecepta adimpleri nisi per ipsum. — VII. Christum in membrorum suorum persona dixisse: Quare me dereliquisti?

SYNOPSIS.— I. How much the contemplation of God's benefits profits, whose foretelling establishes faith.— II. That the passion of Christ was decreed by God's counsel in such a way that neither is He the author of the crime nor are the Jews excusable. — III. That not even the slayers of Christ themselves were repelled from the gift of redemption. — IV. How detestable the crime of Judas is: how great the punishment of the crime. — V. That Christ by a voluntary death gave both a remedy and an example. — VI. That the death of Christ takes away all room both for pride and for sloth; and that the commandments are not fulfilled except through Him. — VII. That Christ said in the person of His members: Why hast Thou forsaken Me?

Page

running head: 367 S. LEONIS MAGNI SERMONES. 368 (across the page)
marginal letters: A ‹cente beato Paulo›; B ‹De Passione Domini XVI (sub-caption line)›; C ‹tur. Dum enim›; D ‹hominem semen est›
old-edition numerals: 259 after ‹ita et nos›; 260 before ‹dirigitur›
signature: none
other: col opens with "cente", the tail of "di-cente" from col 367 (set there); caption SERMO LXVII [Al. LXV] and its sub-caption printed within col 368 only; in the synopsis "Qaantum" is a worn italic u, set Quantum

PL 54:369

praecessit, et nihil eorum suppliciorum quae sibi memorat illata perpessus est. Sed quia per os ejus ille loquebatur qui carnem passibilem ex ipsius erat stirpe sumpturus, merito sub ipsius persona praemittitur historia crucis, qui in se gerebat corpoream originem Salvatoris. Vere enim David in Christo est passus, quia vere Jesu in David est carne crucifixus.

[…] preceded, and he himself suffered none of those punishments which he recounts as inflicted on him. But because through his mouth that One was speaking Who was to take passible flesh from his stock, rightly the history of the cross is set forth beforehand in the person of him who bore in himself the bodily origin of the Saviour. For truly David suffered in Christ, because truly Jesus was crucified in the flesh [that came] from David.

CAP. II.— Cum ergo omnia quae in Dominum majestatis Judaica admisit impietas, tanto ante praedicta sint, et non tam de futuris quam de praeteritis propheticus sit sermo contextus, qui aliud nobis quam sempiternarum dispositionum Dei incommutabilis ordo reseratur, apud quem et discernenda jam dijudicata, et futura jam facta sunt? Cum enim et qualitates actionum nostrarum, et effectus omnium voluntatum scientia divina praeveniat, quanto magis nota Deo sunt opera sua? Et recte placuit quasi facta recoli, quae non poterant omnino non fieri. Unde et apostoli Spiritus Dei pleni, cum inimicorum Christi minas saevitiamque paterentur, concordi ad Deum voce dixerunt: Convenerunt enim vere in civitate ista adversus sanctum puerum tuum Jesum, quem unxisti, Herodes et Pontius Pilatus cum gentibus et populis Israel facere, quae manus tua et consilium tuum decreverunt fieri (Act. iv, 27, 28).

CHAP. II.— Since, then, all that Jewish impiety committed against the Lord of majesty was foretold so long before, and the prophetic discourse was composed not so much about things to come as about things past, what else is disclosed to us but the unchangeable order of the eternal dispositions of God, with Whom things yet to be distinguished are already judged, and things to come are already done? For since the divine knowledge anticipates both the qualities of our actions and the effects of all our wills, how much more are His own works known to God? And rightly it pleased [Him] that those things should be recalled as done which could not in any way not come to pass. Hence the apostles too, filled with the Spirit of God, when they were suffering the threats and savagery of the enemies of Christ, said to God with one accord: For truly there assembled in this city against Thy holy servant Jesus, Whom Thou didst anoint, Herod and Pontius Pilate with the gentiles and the peoples of Israel, to do what Thy hand and Thy counsel decreed should be done (Acts 4:27, 28).

Nunquid iniquitas persequentium Christum ex Dei est orta consilio, et illud facinus quod omni majus est crimine manus divinae praeparationis armavit? Non hoc plane de summa justitia sentiendum est, multum diversum multumque contrarium est id quod in malignitate Judaeorum est praecognitum, et quod in Christi est passione dispositum. Non inde processit voluntas interficiendi, unde moriendi; nec de uno exstitit spiritu atrocitas sceleris, et tolerantia Redemptoris. Impias furentium manus non immisit in se Dominus, sed admisit; nec praesciendo quod f⟨a⟩ciendum esset, coegit ut fieret, cum tamen ad hoc carnem suscepisset ut fieret.

Did the iniquity of those persecuting Christ then arise from God's counsel, and did the hand of the divine preparation arm that deed which is greater than every crime? This is plainly not to be thought of the supreme justice: very different and very contrary is that which was foreknown in the malice of the Jews and that which was disposed in the passion of Christ. The will to kill did not proceed from the same source as the will to die; nor did the atrocity of the crime and the patience of the Redeemer arise from one spirit. The Lord did not set the impious hands of the raging upon Himself, but admitted them; nor by foreknowing what was to be done did He compel it to be done, although He had taken flesh for this very purpose, that it should be done.

CAP. III.—Denique inter crucifixum se crucifigentes

CHAP. III.—In short, between the Crucified and those crucifying Him

Editors' notes and page, col. 369

Footnotes

(o) continued from col 368, set in n368

(a) ‹anchor: omnia quae› · printed under col 369

Prima editio cum codd. collect. 3 et 4, pro, in Dominum majestatis, habet in Christo, aliae editiones ante Quesn. cum mss. collect. 5, in Christum. Lectionem textus a Quesnello inductam probat codex S. Petri. Mox in prima editione et in ms. S. Petri, praedicata, pro praedicta.

The first edition, with the manuscripts of collections 3 and 4, has "in Christo" for "in Dominum majestatis"; the other editions before Quesnel, with the manuscripts of collection 5, "in Christum". The manuscript of St Peter's confirms the reading of the text introduced by Quesnel. Next, in the first edition and in the manuscript of St Peter's, "praedicata" [preached] for "praedicta" [foretold].

(b) ‹anchor: praedicta sint,› · printed under cols 369–370

Erat in editis, ut non tam de futuris quam de praesentibus. Magis placuit lectio codicis S. Petri: Leo enim ex contextu significare videtur prophetias non tam praedixisse de Christo aliqua veluti futura, verum etiam quaedam velut praeterita ut cum David cecinit: Foderunt manus meas et pedes meos, etc., quae licet praeterito tempore elata, non tamen David, sed Christo conveniunt, ut notavit Auctor capite superiori: David nihil eorum suppliciorum quae sibi memorat illata perpessus est. Sed. . . . . vere David in Christo est passus, quia vere Jesus in David est carne crucifixus. Ac praeterea hoc capite subjecit: Recte placuit quasi facta (nota praeteritum tempus) recoli, quae non poterant omnino non fieri.

The printed editions had "ut non tam de futuris quam de praesentibus" [so that not so much about things to come as about things present]. The reading of the manuscript of St Peter's pleased us more: for Leo seems from the context to mean that the prophecies not only foretold some things about Christ as future, but also certain things as past, as when David sang: They have dug My hands and My feet, etc., which, although uttered in the past tense, yet suit not David but Christ, as the Author noted in the previous chapter: "David suffered none of those punishments which he recounts as inflicted on him. But . . . . . truly David suffered in Christ, because truly Jesus was crucified in the flesh [that came] from David." And besides, in this chapter he added: "Rightly it pleased that those things should be recalled as done" (note the past tense) "which could not in any way not come to pass."

Sic nostri codd. et editi ante Quesnellum, apud quem, unanimi.

Thus our manuscripts and the editions before Quesnel; in him, "unanimi" [unanimous].

(d) ‹anchor: Convenerunt enim› · printed under col 370

Prima editio et cod. Bon., viri. Mox adjectivum sanctum a Quesnello inductum probant duo Lectionaria S. Petri.

The first edition and the Bologna manuscript [have] "viri" [men]. Next, two Lectionaries of St Peter's confirm the adjective "sanctum" [holy] introduced by Quesnel.

(e) ‹anchor: ex Dei est orta consilio,› · printed under col 370

Forte, et illos ad facinus. QUESN. in margine.

Perhaps "et illos ad facinus" [and (armed) them for the deed]. QUESNEL in the margin.

Page

running head: 369 SERMO LXVI. 370 (across the page; so printed, though the sermon is LXVII)
marginal letters: A ‹praecessit, et nihil›; B ‹voluntatum scientia divina praeveniat›; C ‹in Christi est passione›; D ‹beside footnote (o), below the text›
old-edition numerals: 261 before ‹civitate ista›
signature: none
other: the last word "crucifigen-tes" is hyphenated over the break into col 370 and set whole here

PL 54:370

tam dispares causae sunt, ut quod a Christo susceptum est, non possit resolvi; quod ab illis commissum, possit aboleri. Qui enim venit peccatores salvos facere (Matth. ix, 13), nec ipsis quidem interfectoribus suis misericordiam denegavit, sed impiorum malum in bonum credentium commutavit: ut mirabilior fieret gratia Dei, non secundum merita hominum, sed secundum multitudinem divitiarum sapientiae et scientiae Dei misericorditer praeparata, quando et ipsos qui fuderant sanguinem Salvatoris, reciperet unda baptismatis.

[…] the causes are so unlike that what was undertaken by Christ cannot be undone, [while] what was committed by them can be wiped out. For He Who came to save sinners (Matt. 9:13) did not deny mercy even to His own slayers, but changed the evil of the impious into the good of believers: so that the grace of God might become more wonderful, prepared in mercy not according to the merits of men but according to the multitude of the riches of the wisdom and knowledge of God, when the water of baptism received even those who had shed the Saviour's blood.

Nam, sicut Scriptura, quae apostolorum actus continet, loquitur, cum praedicatio beati Petri apostoli Judaeorum corda compungeret, et agnita impietate sui sceleris dicerent: Quid faciemus, viri fratres? idem Apostolus ait: Poenitentiam agite, et baptizetur unusquisque vestrum in nomine Jesu Christi, in remissionem peccatorum vestrorum; et accipietis donum Spiritus sancti. Vobis est enim repromissio, et filiis vestris, et omnibus qui longe sunt, quoscumque advocaverit Dominus Deus noster; moxque addidit Scriptura, et dixit: Qui ergo receperunt sermonem ejus baptizati sunt, et appositae sunt in illo die animae circiter tria millia (Act. ii, 37 — 41). Quod itaque Dominus Jesus Christus furorem frementium pati voluit, in nullo auctor eorum criminum fuit; nec egit ut haec vellent, sed cessit ut possent; et sic usus est obcaecatae plebis insania, quomodo et perfidia traditoris, quem ab immanitate concepti sceleris, et beneficiis revocare est dignatus et verbis, assumendo in discipulum, provehendo in apostolum, monendo signis, consecrando mysteriis, ut cui nihil benevolentiae deesset ad correctionem, nihil occasionis superesset ad crimen.

For, as the Scripture which contains the acts of the apostles says, when the preaching of the blessed apostle Peter pierced the hearts of the Jews, and, having recognized the impiety of their crime, they said: What shall we do, brethren? the same Apostle says: Do penance, and let each of you be baptized in the name of Jesus Christ for the remission of your sins; and you shall receive the gift of the Holy Spirit. For the promise is to you and to your children, and to all who are far off, whomever the Lord our God shall call; and presently the Scripture added and said: Those, then, who received his word were baptized, and there were added on that day about three thousand souls (Acts 2:37–41). That the Lord Jesus Christ willed to suffer the fury of men raging, therefore, He was in no way the author of their crimes; nor did He bring it about that they willed these things, but He yielded so that they could; and He made use of the madness of the blinded people just as of the treachery of the betrayer, whom He deigned to call back from the monstrousness of the crime he had conceived both by benefits and by words, by taking him up as a disciple, advancing him to be an apostle, warning him by signs, consecrating him by mysteries, so that he to whom nothing of kindness was lacking for his correction should have no occasion left for the crime.

CAP. IV. — Sed tu impiissime homo, semen Chanaan, et non Juda (Dan. xiii, 56), nec jam vas electionis, sed filius perditionis et mortis, utiliora tibi diaboli incitamenta credebas: ut facibus inflammatus avaritiae, ad triginta argenteorum lucrum inardesceres, et quid divitiarum amitteres non videres.

CHAP. IV. — But you, most impious man, seed of Canaan and not of Judah (Dan. 13:56), no longer a vessel of election but a son of perdition and death, you believed the incitements of the devil more profitable to you: so that, inflamed by the torches of avarice, you burned for the gain of thirty pieces of silver, and did not see what riches you were losing.

Editors' notes and page, col. 370

Footnotes

(b) continued from col 369, set in n369

(c) call in col 369, printed under col 370, set in n369 (d) call in col 369, printed under col 370, set in n369 (e) call in col 369, printed under col 370, set in n369

(f) ‹anchor: donum Spiritus sancti. Vobis› · printed under col 370

Verbum est a Quesnello omissum, quod et in Graeco et in Vulgato textu legitur, restituimus ex nostris mss. et caeteris editionibus, quae praeterea, post enim, addunt facta.

The word "est", omitted by Quesnel, which is read both in the Greek and in the Vulgate text, we have restored from our manuscripts and the other editions, which moreover add "facta" after "enim".

(g) ‹anchor: in apostolum,› · printed under col 370

Prima editio, movendo.

The first edition [reads] "movendo" [moving].

(h) ‹anchor: credebas:› · printed under col 370

Duo codd. S. Petri, ut facilius inflammatus avaritia.

Two manuscripts of St Peter's [read] "ut facilius inflammatus avaritia" [so that, the more easily inflamed by avarice].

Page

running head: 369 SERMO LXVI. 370 (across the page; so printed, though the sermon is LXVII)
marginal letters: A ‹tes tam dispares›; B ‹nitentiam agite›; C ‹cui nihil benevolentiae›; D ‹beside footnote (b), below the text›
old-edition numerals: 262 after ‹concepti sceleris,›
signature: none
other: col opens with "tes", the tail of "crucifigen-tes" from col 369 (set there); the mark after "viri fratres" is damaged and read as "?"; "unusquisqae" is a worn italic u, set unusquisque

PL 54:371

Nam etsi non putabas credendum esse promissis, quae fuit ratio ut tantillus pecuniae modus praeponeretur acceptis? Imperabas daemoniis, medebaris infirmis, honorabaris cum apostolls, et ut famem tuae cupiditatis expleres, patebant tibi furta de loculis. Sed animum interdictorum avidum, quod minus licuit, amplius incitavit; nec tam placuit quantitas pretii quam magnitudo peccati. Unde facinus commercii tui non ideo detestandum est quia Dominum viliter aestimasti, sed quia Redemptorem etiam tuum, ne tibi parceres, vendidisti. Et merito tibi tua poena commissa est, quia in supplicium tuum nemo te saevior potuit inveniri.

For even if you thought the promises were not to be believed, what reason was there that so paltry a sum of money should be preferred to what you had received? You commanded demons, you healed the sick, you were honoured with the apostles, and, to sate the hunger of your greed, thefts from the purse lay open to you. But what was less permitted spurred on all the more a mind greedy for forbidden things; and it was not so much the amount of the price that pleased you as the greatness of the sin. Hence the crime of your bargain is to be detested not because you valued the Lord cheaply, but because you sold even your own Redeemer, so as not to spare yourself. And rightly was your punishment entrusted to you, because no one crueller than you could be found for your torment.

CAP. V.—Quod igitur in tempore praestituto, secundum propositum voluntatis suae Jesus Christus crucifixus et mortuus et sepultus est, non propriae conditionis necessitas, sed nostrae captivitatis redemptio fuit. Ideo enim Verbum caro factum est, ut de utero Virginis sumeretur natura passibilis, et quod in Filium Dei non poterat perpetrari, in filium hominis posset admitti. Nam licet in ipso ortu coruscarent in eo signa Deitatis, et omnia incrementa corporalium provectuum divinis essent plena miraculis, infirmitatum tamen nostrarum susceperat veritatem, et excepta communione peccati, nihil a se humanae infirmitatis excluserat, ut et sua nobis inferret, et in se nostra curaret. Ab omnipotenti enim medico duplex nobis miseris remedium praeparatum est, cujus aliud est in sacramento, aliud in exemplo; ut per unum conferantur divina, per aliud exigantur humana. Quia sicut Deus justificationis est auctor, ita homo devotionis est debitor.

CHAP. V.—That, then, Jesus Christ was crucified and died and was buried at the appointed time, according to the purpose of His will, was not the necessity of His own condition but the redemption of our captivity. For the Word was made flesh for this reason, that a passible nature might be taken from the Virgin's womb, and that what could not be perpetrated against the Son of God might be admitted against the son of man. For although at His very birth the signs of the Godhead shone in Him, and all the stages of His bodily growth were full of divine miracles, yet He had taken on the reality of our infirmities, and, the sharing of sin excepted, He had excluded from Himself nothing of human infirmity, so that He might both bring His own to us and heal ours in Himself. For by the almighty Physician a twofold remedy has been prepared for us wretched ones, of which one part lies in the mystery, the other in the example; so that by the one divine things may be conferred, by the other human things required. Because, just as God is the author of justification, so man is the debtor of devotion.

CAP. VI.—Per hanc ergo, dilectissimi, salutis nostrae ineffabilem reparationem, nec superbiae nobis, nec desidiae locus relinquitur: quia et nihil habemus nisi quod accepimus, et jugiter admonemur ut dona gratiae Dei non negligenter habeamus (I Tim. iv, 14). Juste enim nobis instat praecepto qui praecurrit auxilio, et benigne incitat ad obedientiam qui ducit ad gloriam. Unde merito Dominus ipse nobis factus est via (Joan. xiv, 6), quia nisi per Christum non itur ad Christum. Per ipsum autem ad ipsum tendit qui per semitam patientiae et humilitatis ejus incedit: in quo plane itinere nec aestus deest laboris, nec nubes tristitiae, nec procella formidinis. Ibi sunt insidiae iniquorum, persecutiones infidelium, minae potentium, contumeliae superborum: quae Dominus virtutum et Rex gloriae (Ps. xxiii, 10) ideo omnia in infirmitatis nostrae forma, et in carnis peccati similitudine percurrit (Rom. viii, 4), ut inter praesentis

CHAP. VI.—Through this ineffable restoration of our salvation, then, beloved, no room is left us either for pride or for sloth: because we both have nothing except what we have received, and we are continually admonished not to hold the gifts of God's grace negligently (1 Tim. 4:14). For justly does He press on us with His command Who runs before us with His help, and kindly does He urge us to obedience Who leads us to glory. Hence rightly the Lord Himself has become the way for us (John 14:6), because except through Christ one does not go to Christ. And he goes to Him through Him who walks by the path of His patience and humility: on which road plainly there is lacking neither the heat of toil, nor the cloud of sadness, nor the storm of fear. There are the snares of the wicked, the persecutions of unbelievers, the threats of the powerful, the insults of the proud: all of which the Lord of hosts and King of glory (Ps. 23:10) ran through in the form of our infirmity and in the likeness of sinful flesh (Rom. 8:4) for this reason, that amid the present […]

Editors' notes and page, col. 371

Footnotes

(a) ‹anchor: Nam etsi› · printed under col 371

Editi ante Quesnellum et plures codd. collectionum posteriorum delent non, sed legitur in duobus S. Petri mss.

The editions before Quesnel and several manuscripts of the later collections delete "non", but it is read in two manuscripts of St Peter's.

(b) ‹anchor: cum apostolls, et ut› · printed under col 371

Vulg. finem. Quesnelli emendationem confirmant nostri codices.

The common text [reads] "finem" [end]. Our manuscripts confirm Quesnel's emendation.

Ita cum Quesn. probatiores codd. Al., admonitum.

So, with Quesnel, the more approved manuscripts. Others [read] "admonitum" [warned].

(d) ‹anchor: in Filium Dei› · printed under col 371

Vulgati ante Quesn., non potuit.

The common editions before Quesnel [read] "non potuit" [could not].

(e) ‹anchor: sua nobis› · printed under cols 371–372

Sic ex duobus mss. S. Petri. Al., insereret. Dein, pro voce miseris, unus codex S. Petri habet, in Christo.

Thus from two manuscripts of St Peter's. Others [read] "insereret" [might implant]. Then, for the word "miseris" [wretched], one manuscript of St Peter's has "in Christo" [in Christ].

(f) ‹anchor: per aliud› · printed under col 372

Ita Quesnellus cum suis et nostris codicibus. Aliae editiones, erigantur.

So Quesnel with his manuscripts and ours. Other editions [read] "erigantur" [be raised up].

(g) ‹anchor: similitudine› · printed under col 372

Mss. collect. 4 et 5 percucurrit.

The manuscripts of collections 4 and 5 [read] "percucurrit".