Letter 50: Since our letter carrier is already rushing to the ship and I myself am hurrying to match his haste, I will set down...

Paulinus to Lord Augustine. Concerning a few matters that have now just come into my mind, while the bearer of this letter hurries to the ship and I myself rush in his haste, I will set forth some things, so that you may not write back to me without a little garland. And if perhaps these things are clear, and yet seem obscure to me, let none of the prudent sons who may stand around you during the hour of this little reading from among our own people laugh at my foolishness; but rather let the goodwill of brotherly love favor me by instructing, so that I may be made a sharer with those who see, and from your teaching, with minds enlightened, may consider the wonders out of the law of the Lord. Tell me, then, blessed teacher of Israel, what it is that he says in the fifteenth psalm: To the saints who are in his land, he has made wonderful all his wills among them. [Ps. 15:3-4.] For their infirmities were multiplied; afterward they made haste. Whom does he call saints, who are saints in the land? Surely not those Jews who, as sons of the flesh of Abraham and not sons of the promise, are excluded from the seed which was named in Isaac? Are they therefore saints in the land because they are saints by carnal descent, but in life and sense are earthly, who relish earthly things and grow old in carnal observance in the oldness of the letter, not being reborn into a new creature, because they did not receive him through whom the old things passed away and were made new? For perhaps he calls them saints in this psalm in the same way as he calls them righteous in the Gospel, where he says: I have not come to call the righteous but sinners, that is, those righteous men who glory in the holiness of their lineage and in the letter of the law, to whom it is said: Do not glory in Abraham your father, for God is able from these stones to raise up sons of Abraham. The figure of these men is set forth in that Pharisee who, recounting his own righteous deeds as though to a Lord who did not know them, proclaimed them in the temple, not praying that he might be heard, but demanding as it were a debt owed to his merit for his works, good indeed but ungrateful to God, because what righteousness had built up, pride was tearing down; and he did this not in silence but cried it out with his voice, so that it might appear that he was not speaking to the divine ears, since he wished also to be heard by men. And therefore he did not please God, because he pleased himself, since the Lord scattered the bones of men who please themselves. They were confounded, he says, because he despised them, he who does not despise a humble and contrite heart. Finally, in that very parable of the Gospel in which the person of the Pharisee and of the publican is compared, the Lord himself plainly shows what he accepts in a man and what he rejects, just as it is written: that God resists the proud, but gives grace to the humble. Therefore he testifies that the publican went out from the temple more justified on account of the confession of his sins than the Pharisee on account of the imputation of his own righteous deeds. And deservedly that praiser of himself withdrew rejected from the face of God, who, while by his very name he made show of his expertise in the law, had forgotten the Lord saying in the prophet: Over whom shall I dwell except over the humble and quiet man, and him who trembles at my words? But the other, in a contrite heart, is received as his own accuser and obtains pardon for his confessed sins on account of the grace of humility, while that holy Pharisee, such as the holy Jews are, carries away the burden of sins from the boasting of his sanctity. Of his very figure, surely, are those Jews of whom the apostle says that, desiring to establish their own righteousness, which is from the law, they were not made subject to the righteousness of God, which is from faith, which was reckoned to Abraham our father unto righteousness, not from works, because according to the omnipotence of God he believed God; in whose sight that man is truly righteous who lives by faith, and is not a saint in the land but in heaven, because he walks not according to the flesh but according to the spirit, whose conversation is in heaven, not glorying in the circumcision of the flesh but in the circumcision of the heart, which is performed not by the letter but by the spirit invisibly; whence his praise is not from men but from God. Next, as to what he joins in the same little verse: He has made his wills wonderful among them, I believe he says it from this, that for them first he kindled the lamp of the law and gave precepts of living. For he made known, he says, his ways to Moses and his wills to the sons of Israel. Then he wrought among them the very sacrament of his piety, God being born in the flesh from a virgin among their nation, and from their flesh made man from the seed of David; then the mighty works of healings, which he performed among them and in their presence; whereby indeed he was not only not believed in but even blasphemed by them, when they said: This man, if he were from God, would not heal on the sabbaths; and: He does not cast out demons except by Beelzebub, the prince of demons. On account of this mind, blinded by hardened impiety, their infirmities and their darkness were multiplied. But what is it that he says: Afterward they made haste? Was it unto repentance, like those in the Acts of the Apostles who, pricked by the preaching of blessed Peter, believed in him whom they had crucified and, hastening to be cleansed of so great a sin, ran to the gift of grace? Or rather, because the virtues of the soul are strengthened from the faith and love of God, were the infirmities of the soul multiplied for those impious men, void of both, seized by deadly languors from the impiety of their crimes? For Christ is the light and life of believers, and there is health under his wings. Whence it is no wonder if both the darkness and the infirmities of those men were multiplied unto destruction, who did not receive life and light, nor were willing to remain under his wings. These men, as he himself testifies, weeping in his Gospel, he often wished to gather under his wings, as a hen gathers her chicks, and they would not. With their infirmities, therefore, multiplied, whither did they make haste? Perhaps to clamoring for the cross of the Lord and to wresting it, against the unwilling Pilate, with wicked cries, so as to fill up the measure of their fathers, so that these men might slay the Lord of the prophets, whose fathers slew the very prophets by whom it was announced that this savior of the world was to come; afterward they made haste. For their feet are swift to shed blood. Destruction and unhappiness are in their ways, and the way of peace they have not known, that is, Christ, who says: I am the way. In the following psalm I desire to have this expounded to me, what he says: Of your hidden things their belly is filled. They are filled with swine's flesh, or, as I hear it is written in certain psalters, They are filled with sons, and they left the remnants to their little ones. Again, in another psalm I am wont to wonder, understanding the Son speaking to the Father, in the fifty-eighth psalm, where concerning the Jews his enemies, of whom he had said above: Behold, they themselves shall speak in their mouth, and a sword is in their lips, a little further on he says: Slay them not, lest at any time they forget your law; scatter them in your power, and bring them down, O Lord. This we see fulfilled in them down to the present day. For they have been brought down from their ancient glory, living without a temple and without sacrifices and without prophets, in the dispersion among all nations. But why do we wonder that already through the prophet he was asking for their not being slain, for whom also, at the very time of his passion, while they were leading him to the cross, he was already praying, saying: Father, forgive them, for they do not know what they do? But as to what he added: Lest ever they forget your law, as though for this reason even without the faith of the Gospel their life were necessary, I confess this is obscure to me. For what does it profit these men unto salvation, which is sought by faith alone, to be occupied in the memory and meditation of the law? Unless perhaps it is for the honor of the law itself or of the lineage of Abraham, so that even in the earthly portion of his carnal seed, which seems to be reckoned according to the sand of the sea, the letter of the ancient law may persevere; or perhaps so that some, by reading the law, may be enlightened unto the faith of Christ, who is the end of both the law and the prophets and shines forth prefigured and prophesied in all their books; or because from those impious ones of theirs is to come the generation of the elect, who, chosen from the individual tribes, shall be sealed in twelve thousands each, to whom the very revelation of blessed John, from the voice of the announcing angel, bears this testimony, that they will cling more intimately to the company of the eternal King, being wholly unstained and untouched by human union, of whom he says particularly: They shall follow the Lamb wherever he goes, because they did not defile themselves with women; for they are virgins. In the sixty-sixth, besides other things, this is most obscure to me, what he says: Nevertheless God shall shatter the heads of his enemies, the crown of the hair of those who walk on in their offenses; what it is to walk on, in one's offenses, on the crown of the hair. For he did not say the crown of the head, but the crown of the hair, which is without feeling. Or does he wish to show a man filled up with sins? It is written: Every heart in sorrow, from the feet even to the head. And a little further on, what he says: The tongue of your dogs from the enemies, from him. From which him? And can the Gentiles be called the dogs of God, whom he himself in the Gospel names dogs? Or, lest perhaps he should call those the dogs of God, such as can be reckoned, namely those who, under the Christian name, live in a Gentile manner, whose portion is set with the unbelievers, because the God whom they worship with words they deny by their deeds? These things, then, concerning the psalms; now also from the apostle I shall set forth whatever there may be. He says to the Ephesians what in another epistle he had said concerning the grades or orders of the dispositions of God, the Holy Spirit working the divisions of graces: And some indeed he gave as apostles, some as prophets, others as evangelists, others as pastors and teachers, for the perfecting of the saints, and the rest. This I wish you to distinguish for me in this diversity of names, what is the property of offices or graces belonging to each name: what is proper to the apostles, what to the prophets, what to the evangelists, what to the pastors, and what to the teachers; for in all these diverse names I see that a similar and almost a single office of teaching was handled. But these prophets, whom he placed after the apostles, I do not think to be those who were before the apostles in the order of times, but those to whom now, under the apostles, there was granted through grace either the interpretation of the scriptures and the discernment of minds, or the prediction of time to come, as Agabus perceived, who both foretold the famine that was at hand and announced in word what blessed Paul was to suffer in Jerusalem and showed it by the sign of his girdle. Between pastors specially and teachers I wish to discern what difference there is, since to those set over the church both names are wont to be ascribed. Likewise, what he says to Timothy: I beseech therefore, first of all, that supplications, prayers, intercessions, givings of thanks be made for all men; I ask that you expound to me what distinction there is in this diversity of words, since all the things which he said are to be done seem to me to belong to the office of prayer. Likewise, what he says to the Romans, I ask and request that you set forth to me. For I confess that I grope much in blindness in this sentence of the apostle concerning the Jews, where he says: According to the Gospel indeed enemies for your sakes; but according to the election most dear for the sake of the fathers. How are the same men both enemies for our sakes, who have believed from the Gentiles, as though the Gentiles could not have believed unless the Jews had not believed? Or was that one God, the creator of all, who wills all men to be saved and to come to the knowledge of the truth, not capable of acquiring both, unless he should possess the one in place of the other? Then, most dear for the sake of the fathers: how, or whence, most dear, if they do not believe and persist in being enemies to God? Did he not say: Those who hated you, O God, I hated, and over your enemies I pined away? With a perfect hatred I hated them. Surely I think this paternal voice speaks to the Son through the prophet in the same psalm, where above, concerning the portion of believers, he had said: But to me your friends, O God, are made exceedingly honorable; their principalities are exceedingly strengthened. But what does it profit those men unto salvation, which is grasped only through faith and the grace of Christ, if they are most dear to God for the sake of the fathers? To what good are they loved, whom it is necessary to be condemned for this reason, that, on account of their own unbelief, being at variance with the faith of the prophets and patriarchs, their parents, they are enemies to the Gospel of Christ? If, therefore, they are most dear to God, how shall they perish? And if they do not believe, how shall they not perish? If for the sake of the fathers they are loved without their own merit, how shall they not also for the sake of the fathers be saved? But, even if Noah, Daniel, and Job were in the midst of them, they shall not save their impious sons; they alone shall be saved. Furthermore, draw out for me another thing more obscure, from the deep, and bring it forth into the shallows. In the epistle to the Colossians I am altogether unable to gather what he says: Let no one seduce you, wishing it in humility and in the religion of angels, things which he has not seen, walking on, vainly puffed up by the sense of his flesh and not holding the head. Of what angels does he speak? If of the hostile and evil ones, what is their religion or what their humility, and who is the master of this seduction, who, under the pretext of I know not what angelic religion, as though from things seen and ascertained, teaches what he has not seen? Without doubt the heretics, who both follow and bring forth the doctrines of demons, with inventions conceived from their own spirit, feigning, as if seen, phantasms which they have not seen, and sowing them in evilly credulous hearts by pestilent disputations; these are they who do not hold the head, that is Christ, the fount of truth, whose doctrine whatever opposes is insane. And these are the blind leaders of the blind, of whom I think it is said: They have forsaken me, the fount of living water, and have dug for themselves broken cisterns, which do not hold water. Then, in the following passage he added: Touch not, neither taste, neither handle, which are all unto destruction by the very use, according to the precepts and doctrines of men, having indeed a show of wisdom in superstition and humility, unto not sparing the body, not in any honor unto the satisfying of the flesh. What are these things, in which the master of truth attests that the reasoning of wisdom is present, and yet denies that the very truth of religion is present? Or does he perhaps speak of such men as those of whom he says to Timothy: Having the appearance of piety, but denying the power of it? I ask, then, particularly, that you resolve for me these two chapters of the epistle to the Colossians word by word, because he has mingled execrable things with praiseworthy ones. For what is so praiseworthy as the reasoning of wisdom? And what is so execrable as the superstition of error? Humility too, both pleasing to God and chiefly praiseworthy in true religion, together with the reasoning of wisdom, is granted to those very men, concerning whose doctrines and acts it is said to us: Touch not, neither taste, things which are unto destruction, because they are not from God, and everything that is not from faith is sin. But God has scattered the counsels of the wise, who are foolish before God through the prudence of the flesh, which cannot be subject to the law of God. For he knows the thoughts of men, that they are vain. What humility and what reasoning of wisdom he says is present in superstition that comes from the doctrines of men, I inquire. And as to what he says: Unto not sparing the body, not in any honor unto the satisfying of the flesh, I altogether understand this too little, because in the same sentence there seems to me to be a great distinction. For I think that he says this about some feigned or useless abstinence, such as is wont to be affected by the heretics: Unto not sparing the body; but as to what he added: Not in any honor, because, exercising the appearance of a holy work not in the faith of the truth, they act with the honor or fruit of no glory, which they accomplish to their great reproach of perverse error, transfiguring themselves into ministers of righteousness. But what he added: Unto the satisfying of the flesh, seems to me contrary to what he says: Unto not sparing the body. For it seems to me that that man does not spare the body, because he tames the flesh by fastings, as the apostle says: I make my body livid and reduce it to servitude; from which work the satisfying of the flesh is alien. Unless perhaps even the very care of satisfying the flesh, which is most shameful for those who make a show of the observance of religion, he called a not sparing of the body, according to that precept of honorableness which he says elsewhere, that each one should know how to possess his vessel honorably, so as to present his body as a living host and pleasing to God, not unto the satisfying of the flesh, because the distension of the body kills the sobriety of the soul and is hostile to chastity. It remains that I suggest to your beatitude something also from the gospel passages, not indeed as many as are wont to occur to one reading at leisure (for there was no leisure now to seek things scattered through the books, or to stir up the memory in recollecting), but at least a few which come into my mind at the hour of this dictation, I will inquire about. Concerning the manner of the resurrection, the letter, not large but full of the instruction of faith, by which you wrote back to my second consultation while I was wintering at Carthage: if you have it preserved among your papers, I ask that you send it, or at any rate weave it again for me, which is easy for you. For even if the writing is not extant, because perhaps the brief letter, as a hasty one, has been scorned to be kept among your books, renew it for me ready in the same sense from the treasury of your heart, and send it to me among the other answers which you will render me, as I hope, Christ granting to me and to you a passage of days, so that I may receive those things by which your labor may bear fruit in me, according to these chapters of the scriptures, concerning which I have questioned you, who see as it were through God, that I may hear what in you or from you God speaks to me. But this I ask you to make clear to me: how, or by what reasoning, the Lord after the resurrection was both not recognized and recognized -- either by the women who came first to the sepulcher, or afterward by those two on the road, then by his disciples. For he rose in the same body in which he also suffered. And how was the form of the same body not the same that it had been? Or, if it was the same, how was it not recognized by those who had known it? But that, I believe, belongs to the sacrament, that he who had not been recognized by those walking on the road was revealed in the breaking of bread. Yet I wish to hold this very thing by your understanding, not my own. And as to what he says to Mary: Touch me not, for I have not yet ascended to the Father, if, while he stood close at hand, she was not permitted to touch him, how could she touch him when he had ascended to the Father, unless perhaps by the advance of faith and the ascent of the mind, by which God becomes far off or near to man? And she had doubted concerning Christ, whom she had supposed to be the gardener. Therefore perhaps she deserved to hear: Touch me not. For she was judged unworthy to touch Christ with her hand, whom she had not yet apprehended by faith nor understood to be God, since she had supposed him to be the gardener, of whom a little before she had heard from the angels: Why do you seek the living among the dead? Touch me not, therefore, because I have not yet ascended for you to the Father, to whom as yet I seem to be only a man; afterward you shall touch me, when you have ascended to recognizing me by believing. Concerning also those words of the most blessed Symeon, what you think, set forth for me, that I may follow your understanding -- those words by which, when he had come into the temple, by the working of the Spirit, to see Christ from the oracle of God, and, having received the infant Lord, had blessed him in his bosom, he said to Mary: Behold, this one is set for the ruin and the resurrection of many in Israel, and for a sign which shall be contradicted; and a sword shall pierce through your own soul, that the thoughts of many hearts may be revealed. Is he to be believed to have prophesied this concerning the passion of Mary, which is nowhere written? Or rather concerning her maternal affection, by which afterward, at the time of the passion, standing by the cross on which was fixed that which she herself had borne, she was transfixed with the grief of a mother's bowels, and the spear of the cross which had pierced him who was her son according to the flesh, while she herself looked on, penetrated her soul? For I see it said thus also in the psalms concerning Joseph: They humbled his feet in fetters, the iron passed through his soul; as in the Gospel Symeon said: And a sword shall pierce through your own soul. He did not say the flesh, but the soul, in which the affection of piety is contained and the goad of grief works as it were a sword, when one is afflicted either by some injury to one's own flesh, as Joseph, who endured the sufferings not of death but of injuries, sold into a slave and bound as a guilty man and given to prison; or when one is tormented by the sadness or grief of inward affection, as in the case of Mary, whom her maternal mind had certainly led to the cross of the Lord, on which she then thought only of the son of her own body, so that, when she had seen him dead, she might mourn with human weakness and gather him for burial, presuming nothing for herself concerning his resurrection, since the punishment of the passion, set before her eyes, blinded the faith of the wonder that was to follow. Although the Lord himself, not trembling with the weakness of a dying man, consoled that same woman standing by his cross, but, willingly perishing, holding death in his power with the full virtue of one living and the constancy of one to rise again, admonished her from the cross, saying concerning the blessed apostle John: Woman, behold your son; and likewise to him standing there in the same place: Behold your mother. Already, that is, departing from the human fragility by which he had been born of a woman, through the death of the cross, into the eternity of God, that he might be in the glory of God the Father, he assigns to a man the duties of human piety, and from his disciples he chooses the younger as the younger, so that fittingly he might assign to a virgin apostle a virgin mother, teaching two things together in the same sentence: leaving us a model of piety, since he is solicitous concerning his mother, so that her whom he was leaving in body he might not leave by his care -- yet not about to leave her even in body, because him whom she was seeing dying she was soon to see alive again -- and that other thing, which pertained to the faith of all, designating by this voice, under a hidden reasoning of the divine counsel, the salvation-bearing sacrament of his piety: so that he might both assign her a mother to be had in place of a mother and to be consoled in his stead, and in turn might deliver to her a new son in place of his own body, nay, so that I may so speak, might beget him; whereby he might show that, besides himself, who had been born of that virgin, she had neither had nor had a son, because not even the savior would have had such great care of her desolation, if she had not had him as her only one. But let us return to the words of Symeon, in whose conclusion I confess that my understanding grows dim. And a sword, he says, or a spear, shall pierce through your soul, that the thoughts of many hearts may be revealed. According to the letter this is utterly obscure to me, because we nowhere read that the most blessed Mary was slain, so that that holy man might be seen to have prophesied to her a bodily future passion by a bodily sword. But what he added: That the thoughts of many hearts may be revealed (for God, he says, searches the hearts and reins), and the apostle says concerning the future judgment: that then God will make manifest the hidden things of hearts and the secrets of the darkness; and likewise the apostle, spiritually expressing the heavenly arms with which we ought to be armed in our inner man, calls the sword of the spirit the word of God, of which he says to the Hebrews: Living is the word of God, and effective, and more penetrating than every two-edged sword, reaching, he says, even to the division of the soul and the spirit, and the rest which you know. What wonder, then, if the fiery force of that word and the more penetrating edge of the two-edged sword pierced through the soul of holy Joseph of old and afterward of blessed Mary? For we have learned that iron passed through the body neither of the one nor of the other. And so that it may appear more plainly that there the prophet put iron for the sword of the word, in the verse that immediately follows he says: The word of the Lord set him on fire. For the word of God is both fire and sword, the Word himself, God, saying both things concerning himself: I have come, he says, to send fire upon the earth, and what do I wish but that it be already kindled? Likewise elsewhere he says: I have not come to send peace but a sword. You see him designating the one force of his doctrine by the diverse name of fire and of sword. Or how could the passion or tribulation brought upon Mary by the sword have come to pass? And so I desire to know this, what it pertained to Mary that the thoughts of many hearts should be revealed, or where it appeared that, from this, that a sword -- whether carnal in iron, or spiritual in the word of God -- passed through her soul, thence the thoughts of many hearts were revealed. Expound to me, therefore, especially this conclusion from the words of Symeon, because I do not doubt that it is clear to your holy soul, which from the purity of the inner eye deserved the illumination of the Holy Spirit, through whom it can search and behold even the deep things of God. May God have mercy on me through your prayers, and may he enlighten his countenance over me through the lamp of your word, holy lord, most blessed brother in the Lord Christ, of one mind, my master in the faith of the truth and my upholder in the bowels of the love of Christ.

L. AVGVSTINO PAVLINVS. De paucis, quae nunc iam ad nauem currente litterarum perlatore et mihi in ipsius festinatione properanti in mentem uenerunt, ne sine corollario mihi rescribas, aliqua proponam. quae si forte lucida sunt et mihi uidentur obscura, nemo prudentium filiorum, qui forte de nostris in hora lectiunculae huius circa te steterint, de insipientia mea rideat, sed potius beniuolentia fraternae caritatis faueat instruendo, ut efficiar uidentium particeps et ex doctrina tua inluminatis mentibus considerantium mirabilia de lege domini. Dic ergo mihi, benedicte doctor Israel, quid sit quod dicit in psalmo quinto decimo: sanctis, qui in terra sunt eius, mirificauit omnes uoluntates suas inter illos. 17] (Ps. 118,18). 18] Ps. 15, 3. 4. CrFMUacyfgrjQ<p . — incipit (om. Fcyf) epistola (om. cg) paulini (epi add. g) ad (scm add. rrcp, beatum add. g) augustinum (epm add. ij, LIII add. (p) rFcyfgr}<p, item epfa sč\'i paulini ad scfii aug XLVIII - M, incipit epla paulini ad beatum augustinum de diuersis quaestionibus XLI a, epistola sancti paulini episcopi ad augustinum episcopum, in qua petit sibi declarari tredecim dubia de sacris scripturis ueteris ac uoui testamenti que ibidem ennumerat U 7 augustino paulinus g, domino sancto fratri augustino paulinus U, domino fratri unanimo sS5 et uenerabili aug epo paulinus in dñõ salutem M, om. cet . 8 de] e (spatio ante e uacrto) g nuntiam (p1, nunc U currente ray litterarum om. U 9 perlatore ray latore per littora U mente CTy 10 colorario (p*, collorario C mihi om. FUf 11 lucida sunt fortasse f prudentum Col., prudentia Ff, om. U 12 uris a 13 circa] cura f te om. ra steterunt Ff potius] tuis U 14 cartis F instituendo a ut] non Ff 15 particeps uidentium FUf 16 miracula U 17 benedictor (doctor om.) c 18 dicit to mo CFUcyftp, dicitur cet . XV Cc Col., . V-X - g sunt in terra FMJJaf 19 eius om. U miraficauit g1 uoluutas g multiplicatae sunt enim infirmitates eorum, postea accelerauerunt. quos ait sanctos, qui in terra sint sancti? num illos Iudaeos, qui filii carnis Abrahae et non filii repromissionis excluduntur a semine, quod in Isaac uocatum est? ideo sanctos in terra, quia sancti genere carnali, uita autem sensuque terreni sunt, qui terrena sapiunt et carnali obseruantia in uetustate litterae consenescunt, non renascentes in nouam creaturam, quia non receperunt eum, per quem uetera transierunt et facta sunt noua? sic enim forte eos in hoc psalmo sanctos appellat, quomodo et in euangelio iustos, ubi dicit: non ueni iustos uocare sed peccatores, id est illos iustos, qui in sanctitate generis et littera legis gloriantur, quibus dicitur: nolite gloriari patrem Abraham, quia potens est deus de lapidibus istis excitare filios Abraham. quorum forma in illo Pharisaeo proponitur, qui iustitias suas tamquam nescienti domino recolens praedicabat in templo, non orans ut exaudiretur, sed exigens quasi debitum meriti pro operibus bonis quidem sed ingratis deo, quia quod iustitia aedificauerat superbia destruebat, nec id ipsum silentio sed uoce clamabat, ut appareret eum non diuinis auribus loqui, quia et ab hominibus uellet audiri. atque ideo non placuit 4] (Rom. 9, 7). 5] (Ps. 15, 3). 6] (Phil. 3, 19). 7] (Rom. 7, 6). (Gal. 6,15). 8] (loh. 1, 11). (Apoc. 21, 4. 5). 11] Matth. 9, 13. 12] (Rom. 2, 23). 13] Matth. 3, 9; Luc. 3, 8. 15] (Luc. 18,11). 1 enim i. f. m. 1.1. e. p. accei (sic) c erfl g, eos F 2 qui-sancti om. U in terra sunt rCMa, sunt in terra Ff 3 num. g, non Cf illi iudaei qui sunt U habrahae c promissionis FUcf 4 isaach r, ysaac CMUcfg 5 ideoque M sancti U in genere FUftp* 6 qui] quia rMatp* et] et ideo Ta carnalia y seruantia y, obseruatione FUf 7 in tustate F reinasceutes gl 8 qui y perceperunt FUf 9 enim om. f eos forte FUf 10 psalmo hoc (hos F) FUf quomodo] quo f et om. ra euuangelio g et sic infra 11 iustos uocare Ccyg, uocare iustos cet . id est om. F 12 litterg ra 13 patrem CMcygtp1, in patre U Col., habere patrem a, patrem habere t), patrem s. habere (s. habere add. m. 1) r, dicentes patrem habemus habraham U, in patre cet . 14 suscitare rj abraham Crcyrjtp, abrahae cet . 15 illo om. FUf 16 nascienti C1 18 quidem bonis C ingratus y 19 edificauerit g silentio id ipsum FUf, ipsum silentio ij 20 clamauit FUf ita ut f appareite (sic) g 21 qui y Col . deu uou placuit a deo, quia placebat sibi, quoniam dissipauit dominus ossa hominum sibi placentium. confusi sunt, inquit, quia spreuit illos, qui cor humile et contribulatum non spernit. Denique et in ipsa euangelii parabola, qua Pharisaei et publicani persona confertur, euidenter ostendit ipse dominus quid in homine suscipiat, quid repellat, sicut scriptum est: quia deus superbis resistit, humilibus autem dat gratiam. ideo protestatur magis iustificatum abisse e templo publicanum de confessione peccatorum suorum quam Pharisaeum de inputatione iustitiarum suarum. merito autem ille laudator sui repudiatus abscessit a facie dei, qui cum ipso nomine peritiam legis praeferret, oblitus fuerat in propheta dicentem dominum: super quem habitabo nisi super humilem et quietum et trementem sermones meos? ille autem in corde contrito sui accusator accipitur et obtinet ueniam de confessis peccatis propter gratiam humilitatis, sancto illo Pharisaeo, quales Iudaei sancti sunt, reportante sarcinam peccatorum de iactantia sanctitatis. ipsius nimirum sunt forma Iudaei illi, de quibus apostolus ait, quod suam iustitiam statuere cupientes, quae ex lege est, iustitiae dei non sunt subiecti, quae est ex fide, quae reputata est Abraham patri nostro 2] Ps. 52, 6. 3] (Ps. 50, 19). 4] (Luc. 18, 10). 7] Prone 3, 34; Iac. 4,6; I Petro 5,5. 13] Es. 66,2. 19] (Rom. 10,3). 21] (Rom. 4,2). 1 quia 8. I. g, quod C dissipauit dissipauit M dns dissipauit (dissipabit f) FUf, deus dissipauit 71 omnium a 2 placentium sibi a, qui sibi placent FUf deus spreuit g 3 eos FUf contribulatum ex contritum g m. 2 contritum et humile (humiliatum U) FUf 4 quam pharesaey U 5 conferunt U euidenter om. U ipse om. ra 6 quid ex quod c, qui y recipiat U quidue U 7 superbis deus a resistit superbis FUf, super resistit c 8 ideo] autem add. c, sed del. m. 1 e] de ru a r 11 laudat C, laudatur 171 sui om. 71 abcessit y 12 perferret c in] in g 13 deum FU f habitabo g in mg., sed requiescet sps meus in textu exp . 14 sermones meos] uerba mea tj 15 contrito corde FUf accusutor M 16 confesis c humilaatis c1 pre sancto U 17 illo OWl. FUf iudei sunt sancti FUf reportantes Γ FMUyf sarcina c 18 de] et ex sed \'1 m.2 iactatia c, iactantiam \'1 ipsius] huius add. \'1 B. I. m..2 19 de om. Mytp ait apostolus FUf 20 est om. F 21 ex fide est « ruputata U patri nostro Abraham Col . abrahae FUf ad iustitiam, non ex operibus, quia secundum omnipotentiam dei credidit deo, apud quem ille uere iustus est, qui ex fide uiuit, nec sanctus in terra est sed in caelo, quia non carne sed spiritu ambulat, cuius conuersatio in caelis est non gloriantis in circumcisione carnis sed in circumcisione cordis, quae non littera sed spiritu agitur inuisibiliter, unde laus eius non est ex hominibus sed ex deo. Deinde quod iungit in eodem uersiculo: miras fecit uoluntates suas inter illos, credo ex eo dicit, quod ipsis primum lucernam legis accendit et praecepta uiuendi dedit. notas enim, inquit, fecit uias suas Moysi et filiis Israel uoluntates suas. deinde ipsum pietatis suae sacramentum in ipsis operatus est, natus in carne ex uirgine deus in gente ipsorum et de carne ipsorum factus ex semine Dauid homo, deinde uirtutes sanitatum, quas in ipsis et coram ipsis perfecit, quippe per haec non modo non creditus sed et blasphematus ab eis, cum dicerent: hic homo si a deo esset, non curaret sabbatis, et non eicit daemonia nisi in Beelzebub principe daemoniorum. 2] (Hebr. 10, 38; Rora. 1, 17). 3] (Rom. 8, 4; Phil. 3, 20). 5] (Rom. 2, 28). 8] Ps. 15, 3. 11] Ps. 102, 7. 12] (I Tim. 3, 16). 14] (Rom. 1, 3; Matth. 1, 1). 15] (Luc. 13, 32). 17J (Ioh. 9, 16). (Matth. 12, 24). 1 quia] sed U 2 dei ex deo c a apud F 3 sanctis CFUf est om. FUf non; g, om . t) in carne sed in ra 4 cuius om. r glorianti rCcygw1, glorians FUcl f 5 circuncisione a, concisione CM crjtp1, conscisione y in circuncisione Faf, om. U 7 est non ex hominibus Uf, non ex hominibus ray Col., nomen est non ex hominibus C .8 denique FU f iungitur a in eodem uersiculo adiungit FUf mirans y facit C 9 dici FUf in ipsis FUf 10 primo M, primam FUf 11 enim om. FUf, s. I. add. g1 fecit inquit FUf moisi r Moysi-suas om. FUf 12 id ipsum fa suae pietatis U 13 ds ex dl g deus ex uirgine M 14 et om. y factus est CUf 15 quas om. a, quas fecit U perfecit] fecit y, ostendit perfecit FUccf quippe per scripsi, qui per M Col., qui propter g, quippe cet . 16 haec] homo U non modo non MUacg, non modo cet . creditus] non est add. Col . et om. FUcf blasphematus est g Col . eius e1 17 quia si hic homo esset a deo U curasset ra 18 eiecit Ff belzebub FU f, behelzebub ftp propter hanc mentem obdurata inpietate caecatam multiplicatae sunt infirmitates et tenebrae eorum. Sed quid est quod ait: postea accelerauerunt? utrum in paenitentiam, sicut illi in actibus apostolorum qui beati Petri praedicatione conpuncti crediderunt in eum, quem crucifixerant et festinantes tanto expiari peccato ad donum gratiae cucurrerunt? an uero, quia uirtutes animae ex fide et caritate dei roborantur, illis inpiis utroque uacuis multiplicatae sunt infirmitates animae ex inpietate scelerum mortiferis languoribus occupatae? Christus etenim lumen et uita credentium est et sanitas sub pennis eius. unde non mirum si et tenebrae et infirmitates eorum multiplicatae sunt in interitum, qui uitam et lucem non receperunt neque sub pennis eius manere uoluerunt. quos, ut ipse flens in euangelio suo protestatur, saepe uoluit congregare sub alas suas, sicut gallina congregat pullos suos, et noluerunt. multiplicatis ergo infirmitatibus quo accelerauerunt? forte in crucem domini conclamandam et inuito Pilato nefariis uocibus extorquendam, ut adinplerent mensuram patrum suorum, ut isti dominum prophetarum occiderent, quorum patres ipsos prophetas interfecerunt, a quibus hic mundi saluator esse uenturus nuntiabatur, postea accelerauerunt. ueloces enim pedes eorum ad effundendum sanguinem. contritio et infelicitas in uiis 1] Ps. 15, 4. 4] (Act. 2, 37). 10] (Joh. 1,9. 8, 12. 11,25. 14, 6). 11] (Malach. 4, 2) 15] (Matth. 23, 3; Luc. 13, 34). 19] (Matth. 23,32). 22] (Ps. 13, o). 1 hanc] hoc y 2 iniquitates U, impietates y et tenebrae add. in mg. 9 eorum et tenebrae rFU ex f 3 est g s. 1 . acceleuerunt g 4 penitentia U qui om. c, quia y 6 toto F domum f 7 quod C 8 dei om. y uacuis] naturis F 9 ei] et 1/ langoribus FMftp 10 enim FU, om. f 11 n* (in eras.) g 12 in etternum U 13 quia FUf, quifj g (ufa ? eras.) lucem et uitam FUf suppennis C 14 noluorunt F quod Mrjtp ut] et MU 15 congregare ipsos M1/CţJ sicut] quemadmodum FUf sicut-suos om. M 16 ergo] igitur U infirmatatibus gl 17 quo] qm C, quid 11 cruce rFUcy 18 conclamauerunt et (et om. F) FUf pilito gl nefarius c1 extorquendo FUf 19 implerent FUf mensuras g partium f dm Cl 20 occiderunt F partes f1 inteifecerunt] occiderunt FUf 21 a] et a y hinc 11 eorum, et uiam pacis non cognouerunt id est Christum qui dicit: ego sum uia. In consequenti psalmo illud mihi exponi desidero quid dicat: de absconditis tuis adinpletus est uenter eorum. saturati sunt porcina uel, sicut in quibusdam psalteriis scriptum audio, saturati sunt filiis et reliquerunt quae superfuerunt paruulis suis. Rursus in alio psalmo admirari soleo filium ad patrem loqui intellegens, in psalmo quinquagesimo octauo, ubi de Iudaeis inimicis, de quibus supra dixerat: ecce ipsi loquentur in ore suo, et gladius in labiis eorum, paulo infra dicit: ne occideris eos, ne quando obliuiscantur legis tuae. disperge illos in uirtute tua et destrue eos, domine. quod in his usque in hodiernum diem uidemus inpleri. destructi sunt enim a ueteri sua gloria sine templo et sine sacrificiis ac sine prophetis in omnium gentium dispersione uiuentes. sed quid miramur, quod iam per prophetam pro eis non occidendis rogabat, pro quibus et sub ipso tempore passionis iam ad crucem eum ducentibus precabatur dicens: pater, dimitte eis, non enim sciunt quid faciunt. uerum quod adiecit: ne umquam obliuiscantur legis tuae, tamquam propter hoc necessaria esset etiam sine fide euangelii 2] Ioh. 14, 6. 4] Ps. 16, 14. 10] Ps. 58, 8. 12] Ps. 58, 12. 20] Luc. 23, 34. 21] Ps. 58, 12. 1 agnouerunt C\'1/ ips Cl 3 in] et in FUf illu tp1 mihi om. M desiderio y1 quod (quid JJ1) dicit Farj, qui dicat y 4 impletus f 5 filiis ante porcina eras. y uel g 8. 1 . 7 paruulis suis quae superfuerunt rFU ayf 8 rursum FUf in om. r ammiraris crj soleo om . tj, oleo c mo ao admirari soleo in psalmo L VIII M ad] et F 9 in-octauo om. M in psalmo om. g psalmo] scilicet M ubi om. FUyf 10 dixeram F ipso C1 11 eorum] ipsorum U infra] ante U 12 ne] non c eos om. U obliuiscentur C legi U 13 tuae g s. I . destreue g1 eos] illos FUf domine] <t c 14 quod-inpleri add. g in mg . implere y 15 destructi sunt ex destructis y tibi enim Ff gloria sua FUf 16 sacrificio FUf in] ut (et m. 2) in 1] 17 quod ex quid g per tp s. l., add. c m. 2 prophetarum C1 18 occendentis g ipso] quo U passionis tempore a 20 non enim sciunt] quia nesciunt FUf facia c sup . uerum scr . miram TJ m. 2 uerum om. y 21 qd C umquam] quando a obliuiscentur U obliuiscantur umquam y 22 esse y etiam om. FUf uita eorum, obscurum mihi fateor. quid enim his ad salutem, quae sola fide quaeritur, prodest in legis memoria et meditatione uersari? nisi forte propter honorem legis ipsius uel generis Abraham, ut etiam in parte terrena carnalis seminis eius, quae uidetur secundum arenam maris conputari, legis antiquae littera perseueret, ni forte aliqui legendo legem inluminentur ad fidem Christi, qui et legis et prophetarum finis est et in omnibus eorum libris praefiguratus ac prophetatus elucet; aut quia ex ipsis inpiis eorum generatio uentura est electorum, qui de singulis tribubus electi in duodenis milibus signabuntur, quibus ipsa reuelatio beati Iohannis ex uoce angeli praenuntiantis hoc testimonium perhibet, quia comitatui regis aeterni familiarius adhaerebunt penitus inmaculati et humanae coniunctionis expertes, de quibus specialiter ait: sequentur agnum quocumque ierit, quia cum mulieribus se non coinquinauerunt; uirgines enim sunt. In sexagesimo sexto praeter alia illud obscurissimum mihi est quod ait: uerumtamen deus conquassabit capita inimicorum suorum uerticem capilli perambulantium in 3] (Gen. 22, 17. 32,12). 7] (Rom. 10, 4). 10] (Apoc. 7, 5). 14] Apoc. 14, 4. 18] Ps. 67, 22. 1 uita eorum sine fide euangelii FUf his om. FUf, mihi y 2 memoriam et mundationem uorsari U 3 forte C s. I. m. 2 honorem] gloriam FUf legis om. a generis] gentis C1, seminis FUf 4 parte] pace M sed i parte add. s. I . eius om. y 5 uidentur rCynl(p arena ipl antiqui JJ1 littera antiquae legis FUf 6 litter*a tp, memoria « ni scripsi, ac Eosw., ne w aliquid c legendo legendo U inluminetur c 7 alt . et om. FUfy1 et in] in U 8 libris eorum FUf ac] aut y 9 quia om. y electorum generatio uentura U est Oni. U 10 singulis in mg. g tribribus ip, tribus y electi om. y duodenibus C signuntur gl, signantur a, siguabantur FUf, designtur r 11 reualatio c bea c, sancti FUf uoce] uerbis y in spac. ua.c. m. 2 euangelii FU f renuutiantis y, puunciantes gl 12 perhibuit y comitam Ff, cogitaui U 13 et et c coniuctionis c 14 speciliter g1 sequeatur rCFUacrg, sequuntur cet . 15 qui FUf non se U 16 inquinauerunt Fftj enim 180 sunt] omnes M 17 autem sexto FUf, sexto psalmo «, VII psalmo g, septimo Col . illud mihi obscurissimum M Col., obscurissimum illud mihi n, illud obscurum mihi g 18 couquassauit rCMyj), concassauit (in couquassauit corr.) y 19 suorum um. U parabolautem U delictis suis, quid sit uerticem capilli perambulare in delictis. non enim dixit, uerticem capitis, sed uerticem capilli, qui sine sensu est. an repletum peccatis hominem uult ostendere? scriptum est: omne cor in dolore a pedibus usque ad caput, et paulo infra quod ait: lingua canum tuorum ex inimicis ab ipso, a quo ipso? et numquid canes dei possunt dici gentiles, quos ipse in euangelio canes nominat? aut ne forte ipsos canes dei dicat, quales aestimari possunt, si qui in nomine Christiano gentiliter uiuant, quorum pars cum infidelibus ponitur, quia deum, quem uerbis colunt, factis negant? Haec interim de psalmis; nunc et de apostolo quodcumque proponam. dicit ad Ephesios quod in alia epistola dixerat de gradibus uel ordinibus dispositionum dei operante spiritu sancto diuisiones gratiarum: et quosdam quidem dedit apostolos, quosdam autem prophetas, alios uero euangelistas, alios autem pastores et doctores ad consummationem sanctorum et reliqua. hoc opto distinguas mihi in hac diuersitate nominum, ■ quae sit cuique nomini officiorum uel gratiarum proprietas, quid proprium sit apostolorum, quid prophetarum, quid euangelistarum, quid pastorum quidue 4]. Es. 1,5. 5] Ps. 67, 24. 7] (Matth. 15,26). 9] (Matth. 24, 51). 10] (Tit. 1, 16). 15] I Cor. 12, 28; Eph. 4, 11. 1 suis om. C suis-delictis um. U sit] est My peraiubulautium C 2 delictis suis rcc alt . uerticem om. M 3 seusus Ctp1 4 est] enim add. FUf pedibus] uertice c 5 ustque U canis F, canes f, catulorum M cp 6 tuorum um. M cp et om. FUf nunquit F, nuquid M 7 possent dicū \' y, dici possunt FUf Col . caues iu euangelio PU t canaes g 8 aut ne (ne add. m. 1) C, an M dicit M, appellat PU f equales FU aestimari crFacfcp, extimari U, aestimare g, existimari cet . 9 si qui ex sequi g xplani M uiuunt C, uiuut g 12 et om. M 13 dixit y hefesios U, hephesios C, ephesior 11 14 et ordinibus ac U ordijordinibus 9 dispositionis Ff 15 gratiarum sunt M 17 consumationem CFUcf 18 sanctorum om. a, exp. r reliqua] cetera y hic g in om. FUyf 19 hanc diuersitatem FUf quid P, quod f cuicuwque FUf, unicuij 11 nominum y officium FUf 20 proprietates U pr . quod U f alt . quod U 21 pr . quod U pastorum] apiorum y doctorum; in omnibus enim his diuersis nominibus simile et prope unum doctrinae officium uideo fuisse tractatum. hos autem prophetas, quos post apostolos posuit, non puto illos esse, qui ordine temporum ante apostolos fuerunt, sed istos, quibus iam sub apostolis per gratiam donabatur aut interpretatio scripturarum et inspectio mentium aut praedictio temporis secuturi, ut Agabus cernebat, qui et famem instantem praedixit et quae beatus Paulus in Hierosolymis passurus esset et uerbo denuntiauit et signo zonae eius ostendit. inter pastores specialiter et doctores quid intersit, dinoscere uolo, quia praepositis ecclesiae utrumque nomen adscribi solet. Item quod ait ad Timotheum: obsecro igitur primum omnium fieri obsecrationes orationes postulationes gratiarum actiones pro omnibus hominibus, quaeso exponas mihi, quod discrimen sit in hac diuersitate uerborum, cum omnia mihi, quae gerenda dixit, orationis officio conuenire uideantur. Item quod ad Romanos ait, interrogo et rogo, ut edisseras mihi. multum enim caecutire me fateor in hac apostoli sententia de Iudaeis, quod ait: secundum euangelium quidem inimici propter uos; secundum electionem autem carissimi propter patres. quomodo idem et inimici propter 7] (Act. 11, 28. 21, 11). 12] I Tim. 2,1. 20] Rom. 11, 28. 1 enim om . y nominibus diuersis FUf proprie F 2 doctrinas r uideo] in deo F 3 post om. Cra coputo FUf 4 in ordine FMUf illos Col . 5 aut] ut Ccyijfp1 sed dei. 11 6 et] aut FMUf iuspectatio mentium TJ, inspectatione tuu y praedicatio Cyqip 7 cernebat exp. cp m. 2, cernebus c1 fam ei C et ex ut c m.2 8 quia beatus om. M in om. M ierusolimis Ca, ierosolimis r, hierosolimis cet . esset om. U 9 spiritualiter U 10 dignoscere Uc 11 ascribi FMat\\fgip, asscribi C, describi c 12 iitem y timottheum cp, thimotheum Ufij igitur] ergo FUf 13 obsecrationem c orationes om. U postulationes gratiarum act c in mg. m. 2 14 que exponas queso U 15 menbrorum y 16 mihi om. FUf 18 disseras r« 19 multi rj1 cecuture tpl, checuttire r, ciccutire in spat. uac. add. m. 2 tj, ceu dubitare y 20 de Iudaeis] deinde id U quid F, qua TJ* euuangilium r 21 iuimici** y nos FUf autem electionem FUf 22 propter propter M propter patres kiñi U et iidem Lebrun, idem U inimici] incipit Q nos, qui credidimus ex gentibus, tamquam non potuerint gentes credere, nisi Iudaei non credidissent? aut ipse unus omnium creator deus, qui omnes homines saluos fieri uult et in agnitionem ueritatis uenire, capax non fuit adquisitionis utriusque, nisi alterum pro altero possideret? deinde carissimi propter patres quomodo aut unde carissimi, si non credant et inimici deo esse persistant? nonne, inquit, qui oderant te, deus, oderam illos et super inimicos tuos tabescebam? perfecto odio oderam illos. certe hoc puto paterna uox loquitur ad filium per prophetam in eodem psalmo, ubi supra de parte credentium dixerat: mihi autem nimis honorificati sunt amici tui, deus, nimis confortati sunt principatus eorum. quid autem illis prodest ad salutem, quae non nisi per fidem et gratiam Christi capitur, si propter patres carissimi deo sint? cui bono diliguntur quos necesse est propter hoc damnari, quod propter suam infidelitatem a prophetarum et patriarcharum parentum fide discrepantes inimici sunt euangelio Christi? si ergo carissimi deo, quomodo peribunt? et si non credunt, quomodo non peribunt? si propter 3] (I Tim. 2,4). 7] Ps. 138,21. 11] Ps. 138,17. 1 credimus y potuerunt U 2 credere om. U nisi ex non c m. 2 aut] an a unus om. Mip 3 creator omnium g soluos g1 uult saluos fieri a, saluos uult fieri FUf in] ad Col . 4 ueritatis om. y utriusque acquisicionis g 5 deinde] si add. FUf, quomodo add. M proper F deinde si charissimi propter patres, quomodo aut unde charissimi, si non credant Col. Rosw., deinde carissimi propter patres, quomodo aut unde si carissimi non credant Lebrun 6 quomodo om. M, si quomodo Cr aY7Jq; (sed si in sed corr. 11\') aut] ait U, ut y si carissimi Lelmm 7 quod q;1 oderunt FUf te] me y 8 domine U 9 hoc] hic ut M, hoc ut cgg 10 ad] ut y ubi] ut Uf 11 patre Fff! I credendum f honorati U 12 sunt om. F confortati sunt CFUcyr\\fgq, confortatus est cet . 13 principatus om. f 14 Christi om . p propter scripsi, propter fidem oi 15 patres FlJyijftp1, patris C\'Ta cg p\', patrum cet . carissimi patres U sunt U cuius bono a, aut quomodo M, quomodo cuius (eiu m. 2) bono p diligt t c 16 propter] per F damnare y inffdelitate c, infidelitem y a om. Uc 17 patriarcharum ac prophetarum FlJ f parentum om. M inici C1 18 ergo sunt F, uero M 19 et si—peribunt om. Q si] sed y patres sine suo merito diliguntur, quomodo et propter patres non saluabuntur? sed, etsi fuerint Noe Daniel et Iob in medio eorum, filios inpios non saluabunt, soli salui erunt. Adhuc aliud obscurius mihi erue de profundo et in uadum profer. in epistola Colosensium omnino colligere non possum quod ait: nemo uos seducat uolens in humilitate et religione angelorum, quae non uidit ambulans, frustra inflatus sensu carnis suae et non tenens caput. de quibus angelis dicit? si de inimicis et malis, quae illorum religio aut quae humilitas et qui sit magister seductionis huius, qui per obtentum nescio cuius angelicae religionis quasi uisa et conperta doceat quae non uidit? sine dubio haeretici, qui doctrinas daemoniorum et sequuntur et promunt conceptis ab eorum spiritu adinuentionibus, quae non uiderunt phantasmata quasi uisa fingentes et pestiferis disputationibus in corda male credula seminantes, hi sunt qui non tenent caput id est Christum fontem ueritatis, cuius doctrinae quicquid aduersatur insanum est. et hi caeci duces caecorum, de quibus dici puto: me dereliquerunt fontem aquae uiuae et foderunt sibi lacus contritos, qui non tenent aquam. 2] (Ezech. 14, 14. 16). 6] Col. 2, 18. 12] (I Tim. 4, 1). 18] (Matth. 15, 14). 19] Hier. 2, 13. 1 diligunt p quõ f 2 saluantur FUf, saluajtur (bun in mg.) g et om. U ios a 3 eorum] et add. 711 filios] fi g 4 adhuc om. M, at t), aut y mihi aliud obscurius F, aliud mihi obscurius (obscrus g1) fg, mihi obscurius aliud U, aliud obscurius aliud michi C, aliud obscurius mihi obscurius r exue U 5 epistolam ry colossensium g* Col., colocensium f omnium y non colligere U, intelligere non Lebrun 6 humilitate cordis g 7 ambulans ex amplius p, inculcans g fustra q; 8 sensu om. y 9 inimicis] minimis « et om. c1 10 aut quae] atque FUf et om. M quis sit a \'ł12 9 Col., quis est M, quis Lebrun 11 hoc temptum y cui p1 agnelicae C religionis huius (huius exp. m. 2) C 12 coperta y docet M dubio] s add. p m. 2 13 doctrinas g s . 1. et om. q 14 fantasma r, fantasmata plerique 15 quasi Uisa om. y, quasi uita c et om. FUf computationibus Ff corde Fay 16 credulo « hii MU c non g a. 1 . tent r caput om. c1 17 doctrina y 18 est om. U hii MCQ, hic r, om. U oecorum (corum in rtlS. m. 2) C de om. p dicit y 19 derelinquerunt cy, reliquerunt g1 Deinde in subsequenti capite adiecit: ne tetigeritis neque gustaueritis neque contrectaueritis, quae sunt omnia in interitum ipso usu, secundum praecepta et doctrinas hominum, rationem quidem habentia sapientiae in superstitione et humilitate ad non parcendum corpori, non in honore aliquo ad saturitatem carnis. quae sunt ista, quibus et rationem sapientiae inesse testatur magister ueritatis, et tamen ipsam ueritatem religionis inesse abnegat? ne forte de talibus loquitur, de quibus ad Timotheum dicit: habentes speciem pietatis, uirtutem autem eius abnegantes? rogo ergo specialiter haec capitula duo de Colosensium epistola per singula mihi uerba dissoluas, quia laudabilibus execranda permiscuit. quid enim tam laudabile quam ratio sapientiae? et quid tam execrabile quam superstitio erroris? humilitas quoque et deo placita et maxime in uera religione laudabilis cum ratione sapientiae ipsis datur, de quorum doctrinis et actibus dicitur nobis: ne tetigeritis neque gustaueritis quae sunt in interitum, quia non sunt ex deo, et omne quod non est ex fide peccatum est. deus autem dissipauit consilia sapientium, qui deo stulti sunt per 1] Col. 2, 21. 10] II Tim. 3, 5. 17] Col. 2, 21. 19] (Rora. 14, 23). (Ps. 32, 10). 1 sequenti F capite CrMact\\LGQ(f>, capitulo cet . dicit p 2 neque F gustaueritis neque om. c contractaueritis Fgtp, non trectaueritis c 3 omnia om. yg iuteriteritum C 4 doctrina T sapientia y, om. U 5 et] atque FUf nOli ad Ff 6 in add. g in mg . aliquo om. y 7 quae-ueritatis et add. in mg. C qui M tp isti Mcp, ita y 8 tamenl In sine F, siue f, sine quibus U ipsa y religionem 11 esse (in m. S) c, in esse (in exp. m. 2) y 9 abneget rcyrigtp1 ne] anne Col., om. Mcp de qualibus g 10 habentes quidem speciem Ma, babentes autem speciem rCFcyrigQtp Col., autem habentes speciem f, spetiem autem habentis U ueritatem TJ autem add. g in mg . 11 abegantes c ergo] igitur M duo capitula MIJ colosensium CMtjgtp, colocensi f, coloseusi cet . 12 mihi per singula M uerba mihi a 13 exercenda U, excitanda. Ff permiscunt Cip1 quid est g Col . 14 exscrabile g, inexecrabile ij1 di 15 humiliter C quoque om. y maxima in n c 1G sapientiae a 17 dicatur ra, dicitur U ueque] ne Ta 18 teritum q; 1 quia] que y sunt g 8. I . 19 deoJ fide FUf pr . est g s. I. post . est om. c dominus FUf 20 dissipabit FfQ prudentiam carnis, quae non potest legi dei esse subiecta. scit enim cogitationes hominum, quoniam uanae sunt. qualem humilitatem qualemque rationem sapientiae superstitioni hominum doctrinis uenienti inesse dicat, requiro. et quod ait: ad non parcendum corpori, non in honore aliquo ad saturitatem carnis, prorsus haec parum intellego, quia in eadem sententia magna mihi uidetur esse discretio. arbitror enim eum de abstinentia qualibet ficta uel inutili, qualis solet ab haereticis affectari, hoc dicere: ad non parcendum corpori; quod autem adiecit: non in honore aliquo, quia sancti operis speciem non in fide ueritatis exercentes nullius gloriae honore uel fructu agunt, quod in magna erroris peruersi reprehensione conficiunt, transfigurantes se in ministros iustitiae. sed quod adiecit: ad saturitatem carnis, contrarium mihi uidetur illi quod dicit: ad non parcendum corpori. uidetur enim mihi ille non parcere corpori, quia carnem ieiuniis domat, sicut apostolus dicit: liuidum facio corpus meum et in seruitutem redigo, a quo opere saturitas carnis aliena est. nisi forte et ipsam saturandae carnis curam, quae maxime obseruantiam religionis praetendentibus probrosa est, non parcere corpori dixit secundum illud honestatis praeceptum, quod 1] (Rom. 8, 7). (Ps. 93,11). 4] Col. 2,23. 13] (II Cor. 11,15). 17] I Cor. 9, 27. 1 lege F scit] si g, et y 2 quoniam om. yg 3 qualemque] qualem rt superstitione y1, superstitio Ff, superstructio U ex hominum q* Col., de hominum a hominum a doctrinis c, doctrinis hominum M 4 non ad FUfqtp1 5 honore ex hore g 6 hoc CFaf intelligo parum ra 7 mihi om. M uidetur ex uidentur g inesse FUf discretio] desiderio y 8 cum FUf quamlibet rcrjtp1 facta rU 9 efectari y non ad CFUf 10 abiecit C 11 speciem om. FUf excercentes f/J; quasi add. s. I M 12 uel fructu] fructuae y agant ra quod magno peruersitatis errore conficiunt M erroris om. p 13 non transfigurantes U iustitiae (in iustitie U) ministros FUf 14 mihi om. FUf i 15 quo 1] ait non ad FUf 16 illi r carnem om . p ieiunis g donat y 17 ipse apostolus M et in seruitutem c s. l. m. 2 18 redigo] i subicio p 19 ni (corr. m. 1 n) C et ipsam] etiam FUf 20 religioni g pcedentibus p1 21 dixi r alibi dicit, ut unusquisque suum uas honorifice possidere nouerit, ut hostiam uiuam et placentem deo suum corpus exhibeat, non in saturitatem carnis, quia distentio corporis animae sobrietatem necat et inimica est castitati. Restat ut aliquid et de euangelicis locis suggeram beatitudini tuae, non quidem quanta legenti per otium occurrere solent (nec enim nunc uacabat dispersa per libros quaerere aut in reminiscendis memoriam uentilare), sed uel pauca, quae ad horam dictationis huius in mentem ueniunt, sciscitabor. de resurrectionis forma non grandem sed plenam fidei instructione epistolam, qua secundae consultationi meae, dum Carthagini exhiemarem, rescripseras, si habes relatam in schedis, rogo ut mittas aut certe retexas eam mihi, quod tibi facile est. nam etsi scriptura non extat, quia forte breuis epistola ut tumultuaria tibi inter libros tuos haberi spreta sit, renoua eam mihi eodem sensu promptam de thesauro cordis tui et mitte ad me inter alia responsa, quae reddes mihi, ut spero, praestante mihi ac tibi commeatum dierum Christo, ut ea, quo labor tuus in me fructificet, accipiam, secundum haec capitula 1] (I Thess. 4, 4). 2] (Rom. 12, 1). 2 suum] uas uel add. p 3 saturitate FMU r,f(p (ras. sup . e rp) distensio Fafg, distinctio y corporis animae om. y 5 aliquit C et om. TFUafQ de om. y beatidini M 7 uacabit ra, uacat g dispersa om. y 8 remiscendis y memoriam om. FUf euentilare Ff, et uentillare U, peruentilare c 9 oram r huius] eius a 10 forma rp1 non om. M rp carne grandem y fide U instructionis FUf 11 consultationis a, consolationi U cartagini c n p, cartagine Fa, karthagine y, kartagine rM, carthagine CIUf 12 hiemarem FUf Col., hiemares g Rosw . habes ergo Ff, ergo habes U relatatam r, reseruatam a, om. y scedis TFMacfyg<i<p, scedulis U 13 reteies FUf earn om. UQ 14 scriptura] scriptajl g, scripta arj Cui . exsta Q1, texat y tumultu ariatib; y 15 tibi apreta om. M inter] in p haberis praeita sit (corr. m. 2) \'I, haberis praesta sit rp, hebrei spreta sit y, haberes aut presto sit U, haberes haut presto sit Ff, aberrauit M neroua U 16 eandem F prompta o1, om. M 17 inter] in y responsa tua FUf 18 comeatum y eam c; s. responsa add. m. 2 JJ quo] quibus M, quae Q 19 secundum-po 418, 1 interrogaui om. M hanc IJQ* capitula] exempla FUf, epfa rycgQ1, epfa p\', epistolam T) scripturum yjj XXVJIII. Paulini Nol. epistnUe. 27 scripturarum, de quibus te, qui uides quasi per deum, interrogaui, ut audiam quid in te uel ex te mihi loquatur deus. Hoc autem rogo lucere mihi facias, quomodo uel qua ratione dominus post resurrectionem uel mulieribus, quae primae ad sepulchrum uenerunt, uel postea illis duobus in uia, deinde discipulis suis et non agnitus sit et agnitus. in eodem enim corpore resurrexit, in quo et passus est. et quomodo non eadem erat eiusdem corporis forma quae fuerat? aut si eadem erat, quomodo non agnoscebatur ab his, qui eam nouerant? illud uero sacramenti esse credo, quod qui in uia ambulantibus non fuerat agnitus in fractione panis reuelatus est. id ipsum tamen tuo sensu uolo tenere, non meo. Et quod ad Mariam ait: noli me tangere, nondum enim ascendi ad patrem, si cominus stantem non sinebatur adtingere, quomodo eum tangeret, cum ascendisset ad patrem, nisi forte fidei profectu et mentis ascensu, qua deus homini fit longinquus aut proximus? et illa dubitauerat de Christo, quem hortulanum putauerat. ideo fortassis audire meruit: noli me tangere. indigna enim iudicabatur, ut tangeret manu Christum, quem necdum fide adprehenderat nec intellexerat deum, cum hortulanum putasset, de quo paulo ante ab angelis audierat: quid quaeritis uiuentem cum mortuis? noli ergo me tangere, quia tibi nondum ascendi ad 2] (Ps. 84, 9). 4] (Ioh. 20,14; Luc. 24,16. 37). 10] (Lue. 24,30). 13] Ioh. 20,17. 22] Luc. 24, 5. te 1 de (to m. 2) tj te qui 17 in text., cumq; in mg. m. 2 per om. y 2 ut om. FUf ex] de FUf, p y, per g mihi om . ij dñs M 3 lucere rogo FUf 5 uenerunt om. M 6 agnitus et non agnitus Ff, non agnitus U 7 et quomodo-erat add. in mg. C 8 eadem-aut si bis exh. F 9 cognoscebatur FU f iis « nouerunt U 11 panis] qualis y est reuelatus FUf 14 patrem meum FUf quominus U stante Col . sinebantur 17 15 cum] si U 16 nisi ex non C fldei ex nou dei C accensu Ta1 (at ascensu al) quo FUyf 17 sit Ffa et] et quia Mgq dubitauerit racygQ 18 ortolanum rCMUagtp d sic plerique infra, hortolanum n et sic infra fortasis q, fortasse FU f 19 iudicabatur enim U 20 quae C appraehendat (at ex ent) F 22 queris p 23 me ergo U nondum] non Cy patrem, cui adhuc tantum homo uideor; postea me tanges, cum ad agnoscendum me credendo conscenderis. De illis etiam beatissimi Symeonis uerbis quid sentias, edissere mihi, ut sequar sensum tuum, quibus, cum ad uidendum ex oraculo dei Christum agente spiritu uenisset in templum et acceptum sinu benedixisset infantem dominum, ait ad Mariam: ecce hic positus est in ruinam et resurrectionem multorum in Israel et in signum, cui contradicetur; et tuam ipsius animam pertransibit gladius, ut reuelentur multorum cordium cogitationes. numquid de passione Mariae, quae nusquam scripta est, hoc prophetasse credendus est? an uero de materno eius affectu, quo postea in tempore passionis adsistens cruci, qua hoc erat fixum quod ipsa pepererat, maternorum uiscerum dolore confixa est, et animam illius illa quae eius secundum carnem filium ipsa spectante confoderat crucis rumphaea penetrabat? uideo enim et in psalmis de Ioseph ita dictum: humiliauerunt in conpedibus pedes eius, ferrum pertransit animam eius, sicut in euangelio dixit Symeon: et tuam ipsius animam 7] Luc. 2, 34. 35. 17] Ps. 104,10. 19] Luc. 2, 35. 1 patrem meum FUf tantum modo adhuc FUf tangens FUf 2 ignoscendum r, cognoscendum FUf consenderis F 3 beatissimis Ccy simeonis TCMUf quid sentias om. y 4 dissere a, edisse f quibus] qui Ug2 5 xpm dnT FUf 6 et] ut U acceptu C, accepto U iu sinu FUf, om. y benedixit GFUyf infatem y dominum om. FUf, deum p 7 ecce] uerba anne š add . s. l . JJ* est positus hic FUf, positus est hic ay et] et in Fa 8 contradiceretur Ff 9 pertransiet rif <p, pertransiit c 10 reueletur rp 1 ei multis cordibus FUf 11 beatae mariae « nuquam f scripta] lecta C prophetandę rj1 (m. 2 -tasse) 12 effectu y1 qui FUf 13 asistens C cruci om. U 14 quod] quia U, quo U, quod*** (mat eras.) g peperat CFf 15 anima C eras.) p, anima U illius illa] illius (eadem add . in mg.) M, illius f}(ţJ quem ex qua corr. et eius exp. y secundum om. M filium om. Mcp ipsa (a ex i) g 16 romphea rMcngq, rumphea Oaf(ţJ, triumphea U, e trophea Fy penitrabat C, penjtrabatur (e m. 2) p, penitrauit a enim om. M 17 dictum esse Col . 18 pertransiet n, pertransiuit FUf 19 sicut - p . 420, 1 gladius om. M dicit simeon rFUf et tuam] nam \'1 27* pertransibit gladius. non ait carnem sed animam, in qua pietatis affectio continetur et doloris aculeus quasi gladius operatur, cum aut aliqua carnis suae iniuria afficitur, ut Ioseph, qui non mortis sed iniuriarum pertulit passiones in seruum uenditus et in reum uinculatus et carceri datus, aut cum affectionis internae tristitia uel dolore cruciatur, ut in Maria, quam utique ad crucem domini, in quo tunc sui tantum corporis filium cogitabat, materna mens duxerat, ut cum eum uidisset mortuum, humana infirmitate lugeret sepeliendumque colligeret, nihil sibi de ipsius resurrectione praesumens, qua subsecuturae admirationis fidem in oculis posita passionis poena caecabat. quamuis eandem adstantem cruci suae dominus non morientis infirmitate trepidans consolatus sit, sed ipsam qua obibat uolens in potestatem habens mortem plena uirtute uiuentis et constantia resurrecturi de cruce admonet, dicens de apostolo beato Iohanne: mulier, ecce filius tuus, itemque illi ibidem consistenti: ecce mater tua. iam scilicet ab humana fragilitate, qua erat natus ex femina, per crucis mortem demigrans in aeternitatem dei, ut esset in gloria dei patris, delegat homini iura pietatis humanae, et ex discipulis suis 5] (Gen. 37, 28. 39, 20). 6] (Ioh. 19, 25). 16] (Ioh. 19,26). 1 pertransiuit c aut ex ait y m. 2 3 afficitur] - f. maria add. 8. I . )1\' ut in Ca 4 iniuriam Uy* passionis Urjtp1 in seruum] et in reum M 5 et om. U rerum F1 in carcerem y datur F, deditus p aut F cum om. FUf G interna et y, interne in r, internae ui a, in aeternae tp1, mat.ornae M<f2 uel] et FUf ut in] uti rj 7 quam om. FUf qua g sui] in sui y 8 luxerat FUf aut FUf uidisset eum FUf 10 nihil] sinil U ipsis c1, ipsius ex corr. p m.2 quia FMUaf(]r\\%, qiuun tp* 11 subseeutura y administrationis U 12 caecabat] iacebat r« nonj in FUf, nihil « 13 consulatus y1 sit om. FUf ipsa YG quia U 14 sup . uolens scr . uelut TJ* potestate CFU agg Col . uiuentes r 16 beato om. a beato apostolo Iohanne Col., beato iohanne apostolo MQ 17 consistentem F 18 femine y1 per] r uirgine quidem per FUf cucis morte inde migrans rj1 denigrans U 19 ut esset] ut ut certe F patris dei RJ1 20 disciplinis U suis adulescentior adulescentiorem c, adolescentior (adolescentior del. ff) suis adolescentiorem C<p, suis adolescentior suis adolescentiorem yij, suis (add. in mg. g) adolescentiorein cet . adolescentior adolescentiorem eligit, ut conuenienter adsignet uirgini apostolo uirginem matrem, duo pariter in eadem sententia docens, formam pietatis relinquens nobis, cum est de matre sollicitus, ut quam relinquebat corpore non relinqueret cura, sed nec corpore relicturus, quia quem uidebat morientem mox erat uisura rediuiuum, et illud, quod ad fidem omnium pertineret, salutiferum pietatis suae sacramentum arcana diuini ratione consilii sub hac uoce designans, ut et alii matrem delegaret pro matre habendam et uice sua consolandam atque illi uicissim nouum filium uice corporis sui traderet, immo, ut ita dixerim, gigneret, quo ostenderet eam praeter se, qui ex ea uirgine natus esset, nec habuisse filium nec habere, quia nec saluator tantopere curam desolationis eius habuisset, si illi unicus non fuisset. Sed redeamus ad uerba Symeonis, in quorum clausula intellectum meum caligare fateor. et tuam, inquit, animam pertransibit framea uel gladius, ut reuelentur multorum cordium cogitationes. secundum litteram hoc mihi penitus obscurum est, quia nec Mariam beatissimam usquam legimus occisam, ut de corporali gladio sanctus ille ei futuram passionem prophetasse uideatur. sed quod subiecit: ut reuelentur multorum cordium cogitationes (scrutans enim, inquit, corda et renes deus), et de futuro iudicio apostolus ait: 16] Luc. 2, 35. 22] Ps. 7, 10. 1 eligit a Col., elegit cet . asignet c 2 dicens TJ1 3 pietates c1 i ... relinquens om. y est] esset rFU a f 4 q g cura C1 sed (e m. 2) \'1 eam 5 uec M relicturus erat M, relicturam \'1 \'J q!!, relictura rCcyyatf1, uel relictam uel relinquendam y s. I. m. 2 moxJ mors y 6 uiscera y rediuium F et] et ad c pertinet F 7 suae pietatis PU f crementum y archana plerique 8 consignans Tn ut et] ut Lebrun delegerat (at ex et) y 9 pro.. (ma eras.) g habenda U uitae suae F consolanda Uc, consulandam y 10 et nouum U dixeri (i iti ras.) g 11 otfenderet F praeter] pater U ex om. y 12 ne U habuisset C quod C 13 cura C, coram TJ1 desolatio rcgg, desolacio C habuisset eius Col., eius haberet M 15 tuam] ipsius add. gQ 16 gladius uel framea FMf, gladius U 17 penitus hoc mihi Ff mihi om . « 18 nec om. U quid est 19 legi U 20 sed] sed et Col . quod otn. FUf, quod M 21 ex multis cordibus M 22 inquit om. FUfa renes deus et om. y apostolus de futuro iuditio U dicit FUf quia tunc manifestabit deus operta cordium et occulta tenebrarum, itidemque apostolus, spiritaliter exprimens arma caelestia, quibus in interiori nostro debeamus armari, gladium spiritus dicit uerbum dei, de quo ad Hebraeos ait: uiuus est sermo dei et efficax et penetrabilior omni gladio ancipiti, pertingens, inquit, usque ad diuisionem animae ac spiritus, et reliqua quae nosti: quid ergo mirum, si istius uerbi ignita uis et ancipitis gladii penetrabilior acies et sancti Ioseph olim et postea beatae Mariae animam pertransiuit? nam neque in illius neque in huius corpore ferrum transisse cognouimus. atque ut magis pateat ibi prophetam ferrum pro uerbi gladio posuisse statim subsequente uersiculo ait: sermo domini igniuit illum. sermo enim dei et ignis et gladius est, uerbo ipso deo utrumque dicente de se: ignem enim, inquit, ueni mittere in terram, et quid uolo nisi iam accendatur? item alibi dicit: non ueni pacem mittere sed gladium. uides eum unam uim doctrinae suae diuerso ignis et gladii nomine designasse. aut quomodo Mariae inlata per gladium passio uel tribulatio 1] (I Cor. 4,5). 4] (Eph. 6,17). 5] Hebr. 4,12. 13] Ps. 104,19. 15] Luc. 12,49. 16] Matth. 10, 34. 1 tunc om. y manifestauit Ty opera rUayfg, obscura M 2 ididemque y, itemque U, itidem Ufcpl spiritualiter Uag, specialiter Ff 3 in om. TCQ1 interiore Mlg$nostro homine c debemus F 4 dicitur U apud hebreos ait F, dicit ad hebreos U 5 uiuus] unius c est] est enim FUy, enim est f penitrabilior CQ et infra 6 et pertingens FUf inquit om. ra 7 ac] et r Col., om. y 8 istis g ignota U ancipiti FMaUfgg gladio FMUfgg 9 iosep g beatae] sanctae FUf 01 10 istius M 11 pertransisse JJ cnouimus g propheta f!1, prophetam ibi FUf 12 uerbi pro rØ subsequenti aij 13 ubiculo Mq; domo domini U igniunt (p1 igniuit-dei om. y eum FUf etenim U domini FUf 14 ignis et c in mg. m. 2 est om. f1 deo ipso M utrumque om. g de se om. a de se utrumque dicente U dicentem C 16 iam Ccrfт;(!lcp, ut iam cet . iam om. rFUag item iam 1J 17 mittere pacem M uides] enim add. FUf unam om. p 18 gladio g autl alhoc o p . 423,1 itaque om. M aut quo m (sic) g, quomodo autem fort . 19 beatae mariae a praestaret] hoc praestaret (hoc add. m. 2) «, perstaret M Col . praestaret? itaque hoc scire cupio quid ad Mariam pertineret, ut reuelarentur multorum cordium cogitationes, aut ubi apparuit, quia ex eo, quod animam eius siue carnalis in ferro siue spiritalis gladius in uerbo dei pertransiuit, exinde multorum cordium cogitationes reuelatae sunt? expone ergo hanc maxime de uerbis Symeonis clausulam mihi, quia lucere non dubito sanctae animae tuae, quae de interioris oculi puritate meruit inluminationem spiritus sancti, per quem scrutari et inspicere possit etiam alta dei. deus misereatur mei per orationes tuas et inluminet uultum suum super me per lucernam uerbi tui, sancte domine, beatissime frater in domino Christo unanime, magister meus in fide ueritatis et susceptor meus in uisceribus caritatis Christi.