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Appendix to Augustine's Sermones: Sermones supposititii, Sermones 16-29

Sermons XVI–XVIII

SERMO XVI. De eo quod scriptum est, Mortuus est Joseph, et filii Israel creverunt, etc. Exod. I, 6.

Sermon 16. On what is written: Joseph died, and the sons of Israel increased, etc. (Exod. 1:6).

1. Mortuo Joseph multiplicantur Israelitae, mortuo Christo Christiani. Audivimus in lectione quae lecta est, fratres charissimi, qualiter mortuo Joseph filii Israel creverunt, et multiplicati sunt nimis, et quasi herba germinaverunt. Quid est hoc, fratres charissimi? Donec viveret Joseph, non referuntur crevisse filii Israel, nec quod multiplicati sunt nimis: sed posteaquam mortuus est, sic germinasse dicuntur sicut herba; cum utique sub patrocinio vel defensione Joseph magis debuerant crescere et multiplicari. Sed haec, fratres charissimi, in illo Joseph figurata sunt; in nostro autem Joseph, id est, Domino Christo, in veritate completa sunt. Prius enim quam moreretur, id est, quam crucifigeretur Joseph noster, pauci in eum crediderunt: posteaquam vero mortuus est et resurrexit, in universo mundo multiplicati sunt, et creverunt Israelitae, id est, populi Christiani. Sic et ipse Dominus in Evangelio dixit, Nisi granum frumenti cadens in terram mortuum fuerit; ipsum solum manet: si autem mortuum fuerit, multum fructum affert (Joan. XII, 24, 25). Postea enim quam per passionem pretiosum granum frumenti mortuum est et sepultum, per universum mundum de uno illo grano messis Ecclesiae pullulavit. Non enim, sicut antea, in Judaea tantum notus est Deus, nec solum in Israel magnum nomen ejus colitur; sed a solis ortu usque ad occasum nomen illius collaudatur.

1. When Joseph has died the Israelites are multiplied; when Christ has died, the Christians. We have heard in the reading that was read, dearest brethren, how, when Joseph had died, the sons of Israel increased, and were multiplied exceedingly, and sprang up like grass. What does this mean, dearest brethren? So long as Joseph lived, the sons of Israel are not reported to have increased, nor that they were multiplied exceedingly; but after he died, they are then said to have sprung up like grass, although surely under the patronage or protection of Joseph they ought rather to have increased and been multiplied. But these things, dearest brethren, were prefigured in that Joseph; in our Joseph, however, that is, in the Lord Christ, they have been fulfilled in truth. For before He died, that is, before our Joseph was crucified, few believed in Him; but after He died and rose again, the Israelites, that is, the Christian peoples, were multiplied and increased throughout the whole world. Thus the Lord Himself also said in the Gospel: Unless a grain of wheat falling into the earth dies, it remains alone; but if it dies, it bears much fruit (John 12:24–25). For after the precious grain of wheat died through the Passion and was buried, the harvest of the Church sprang up throughout the whole world from that one grain. For God is not, as formerly, known only in Judaea, nor is His name great and worshipped only in Israel; but from the rising of the sun to its setting His name is praised.

2. Populus Israel in Aegypto, et anima in carne, sub duobus regibus. Interea mortuo Joseph, surrexit novus rex in Aegypto, qui ignorabat Joseph, et alloquitur ad gentem suam, ut persequantur filios Israel. Dum rex ille viveret qui noverat Joseph, non referuntur afflicti fuisse filii Israel, nec in luto et latere fatigati, nec masculi eorum necati, et femin⟨a⟩e vivificatae; sed posteaquam surrexit rex ille qui non noverat Joseph, omnia ista gesta referuntur. Haec enim, fratres, secundum quod dicit Apostolus, in figura contingebant populo Judaeorum: scripta sunt autem propter nos (I Cor. X, 11). Quod in illis carnaliter figurabatur, in nobis spiritualiter adimpletur. Et nos ergo, si diligenter attendimus, intus in nobis in homine interiore haec fieri frequenter agnoscimus. Anima enim nostra aut a legitimo rege regitur, aut a tyranno vastatur. Si enim Deo adjuvante, juste et sancte vivimus, si de castitate, de misericordia et poenitentia, et de caeteris his similibus cogitamus, licet adhuc in Aegypto, id est, in carne simus, tamen a Christo rege gubernamur: et ipse nos regit, et in luto et in latere non consumit, nec nos curis terrenis vel nimiis sollicitudinibus atterit et affligit. Si vero anima nostra coeperit declinare a Deo, et ea quae sunt turpia et inhonesta sectari, tunc prudentia carnis quae inimica est Deo, repudiato rege Christo, subdit infelicia colla tyranno. Quod cum fuerit factum, alloquitur gentem suam, id est, corporeas voluptates; et vitiorum ducibus ad consilium convocatis initur deliberatio adversus filios

2. The people of Israel in Egypt, and the soul in the flesh, under two kings. Meanwhile, when Joseph had died, there arose a new king in Egypt, who did not know Joseph, and he speaks to his nation, that they should persecute the sons of Israel. While that king lived who had known Joseph, the sons of Israel are not reported to have been afflicted, nor wearied with clay and brick, nor their males killed and the females kept alive; but after that king arose who had not known Joseph, all these things are reported to have been done. For these things, brethren, as the Apostle says, happened in figure to the people of the Jews; but they were written for our sake (1 Cor. 10:11). What was prefigured carnally in them is fulfilled spiritually in us. And so we too, if we attend carefully, often recognize these things taking place within us, in the inner man. For our soul is either ruled by a lawful king or laid waste by a tyrant. For if, with God's help, we live justly and holily, if we think about chastity, about mercy and penance, and about other things like these, then although we are still in Egypt, that is, in the flesh, we are nevertheless governed by Christ the King; and He rules us, and does not wear us out with clay and brick, nor grind us down and afflict us with earthly cares or excessive anxieties. But if our soul begins to turn away from God and to pursue things that are base and dishonourable, then the prudence of the flesh, which is hostile to God, having rejected Christ the King, submits its unhappy neck to the tyrant. When this has been done, he speaks to his nation, that is, to the bodily pleasures; and, the leaders of the vices having been called to council, a deliberation is begun against the sons of

Editors' notes and page, col. 1773

Footnotes

(1) ‹anchor: et feminae vivificatae› · call in col 1773

Codices r. ful., reservatæ. — Nec immerito, si attendatur quæ paulo inferius leguntur, scilicet: Masculos interficiant et feminas reservent; et iterum: Viros occidere, et feminas reservare. M.

Manuscripts r. and ful.: reservatae ("kept alive"). — And not without reason, if one attends to what is read a little further on, namely: Let them kill the males and keep the females; and again: To kill the men and keep the women. M.

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(a) ‹anchor: SERMO XVI› · call in col 1773

Alias, de Tempore 84.

Formerly Sermon 84 de Tempore.

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(b) ‹anchor: Exod. I, 6› · call in col 1773

In Appendice nunc primum collocatur. Dubium Lovanienses habuerunt; supposititium affirmant Verlinus et Vindingus. Continet excerpta quædam ex Origene; Cæsarii autem stilum et monita usitata refert. De num. 1 et 3 vid. Origenis homil. 1 in Exodum.

Now placed in the Appendix for the first time. The Louvain editors held it doubtful; Verlinus and Vindingus declare it spurious. It contains some excerpts from Origen, but it reproduces Caesarius's style and his customary admonitions. On nos. 1 and 3 see Origen's Homily 1 on Exodus.

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Israel, id est, adversus cogitationes sanctas et acceptabiles Deo, quomodo circumveniantur, quomodo opprimantur, ut luto et lateribus affligantur, ut masculos interficiant, et feminas reservent. In masculis intelligitur sensus rationalis, in feminis concupiscentia carnis. Vult ergo diabolus in nobis viros occidere, et feminas reservare, id est, sensum in nobis rationalem ac Deum videntem exstinguere, et quae ad concupiscentiam carnis pertinent reservari.

Israel, that is, against thoughts that are holy and acceptable to God: how they may be circumvented, how they may be oppressed, so that they may be afflicted with clay and bricks, so that they may kill the males and keep the females alive. By the males is understood the rational sense, by the females the concupiscence of the flesh. The devil therefore wishes to kill the men in us and keep the women alive, that is, to extinguish in us the rational sense that sees God, and to keep alive the things that pertain to the concupiscence of the flesh.

3. Quae scripta sunt, ad nostram doctrinam scripta sunt. Non nobis haec ad historiam tantum scripta sunt, nec putandum est divinos Libros Aegyptiorum gesta narrare: sed, quae scripta sunt, sicut Apostolus ait, ad nostram doctrinam et commonitionem scripta sunt (Rom. XV, 4); ut tu qui haec audis, et gratiam Baptismi jam consecutus es, et annumeratus es inter filios Israel, et suscepisti in te regem Christum, si post hoc declinare volueris, et pro cupiditate opera saeculi agere, actus terrae, et lutea, id est, luxuriosa explere ministeria, agnoscas et intelligas quia surrexit in te rex alius qui nescit Joseph. Rex utique Aegypti ipse te cogit ad opera sua, non justitiae, sed iniquitati servire: ipse te facit laterem sibi operari et lutum: ipse te superpositis magistris et compulsoribus ad opera terrena et luxuriosa flagris et verberibus agit: ipse est qui te facit discurrere per saeculum, maris ac terrae elementis pro cupiditate turbari: ipse est rex Aegypti, qui te forum pulsare litibus facit, et pro exiguo terrae cespite propinquos jurgiis fatigare: ipse est qui te persuadet luxuria castitati insidiari, decipere innocentiam, in domo tua quae sunt foeda, foris quae sunt crudelia, intra conscientiam quae sunt flagitiosa committere. Si ergo tales videris esse actus tuos, scito te regi Aegypti militare; id est, non Christi, sed diaboli spiritu agi.

3. What things were written were written for our instruction. These things were not written for us merely as history, nor should it be thought that the divine Books narrate the deeds of the Egyptians; but what things were written, as the Apostle says, were written for our instruction and admonition (Rom. 15:4); so that you who hear these things, and have already obtained the grace of Baptism, and have been numbered among the sons of Israel, and have received Christ as king within you, if after this you choose to turn aside and, out of greed, to do the works of the world, to carry out earthly acts and the services of clay, that is, of luxury, may recognize and understand that another king has arisen in you who does not know Joseph. Assuredly it is the king of Egypt himself who compels you to his works, to serve not justice but iniquity; it is he who makes you work brick and clay for him; it is he who, through the masters and taskmasters set over you, drives you with whips and blows to earthly and luxurious works; it is he who makes you run to and fro through the world, and, out of greed, be tossed about by the elements of sea and land; it is he, the king of Egypt, who makes you beat upon the forum with lawsuits, and weary your kinsfolk with quarrels for a tiny clod of earth; it is he who persuades you, through luxury, to lay snares for chastity, to deceive innocence, to commit at home what is foul, abroad what is cruel, within the conscience what is shameful. If therefore you see that such are your acts, know that you are serving as a soldier of the king of Egypt; that is, that you are driven by the spirit not of Christ but of the devil.

4. Non sufficit cor malis vacuari, nisi et bonis impleatur. Nos igitur, fratres charissimi, qui ante adventum Domini Salvatoris vasa et domus diaboli fuimus, et per gratiam Christi de potestate ipsius liberari meruimus, quantum possumus, ipso adjuvante, laborare debemus, ne a nobis malis actibus nostris offensus Christus abscedat, et diabolus illo recedente succedat; ne forte cor nostrum vero lumine effugato tenebrosa nox occupet, ne in nobis impleatur illud quod in Evangelio scriptum est: Cum exierit spiritus immundus ab homine, vadit per loca arida, quaerens requiem, et non invenit; post haec dicit, Revertar in domum meam unde exivi. Et invenit eam scopis mundatam, et adducit secum septem alios spiritus nequiores se, et ingressi habitant ibi: et erunt norissima hominis illius pejora prioribus (Luc. XI, 24-26). Hoc enim, fratres, de Christiano etiam baptizato intelligendum est. Per gratiam Baptismi vacuatur quisque omnibus malis: postea vero cum Dei adjutorio laborare debet, ut impleatur omnibus bonis. Nam si aliquem liberatum a malis, vacuum a bonis invenerit inimicus, adducit secum septem alios spiritus nequiores se, et erunt novissima hominis illius pejora prioribus. Et ideo unde expulsa est luxuria, introducatur castitas: unde eradicata est avaritia, plantetur eleemosyna: unde malitia vel invidia expellitur, charitas dominetur. Et quia veniens Dominus noster alligavit fortem, id est, diabolum, et vasa ejus, id est, nos de potestate ejus eripuit (Matth. XII, 29); quantum possumus, ipso auxiliante, studeamus, ut illi a quo salvati sumus, toto corde et toto animo usque ad vitae nostrae terminum serviamus. Et quia, expulso diabolo, domum sibi de nobis ubi requiesceret, et vasa in quibus habitaret, facere dignatus est Christus, in domo sua non patiatur injuriam. Nihil ibi inhonestum, nihil sordidum, nihil deprehendat obscurum: sed ita domicilium cordis nostri fide plenum, et vacuum malis omnibus semper inveniat, ut nos non solum frequentius

4. It is not enough for the heart to be emptied of evils unless it is also filled with good things. We therefore, dearest brethren, who before the coming of the Lord the Saviour were the vessels and house of the devil, and through the grace of Christ were found worthy to be freed from his power, ought to labour as much as we can, with His help, so that Christ, offended by our evil acts, may not depart from us, and the devil, as He withdraws, take His place; lest perhaps, the true light having been put to flight, dark night should occupy our heart, lest there be fulfilled in us that which is written in the Gospel: When the unclean spirit has gone out of a man, he walks through dry places, seeking rest, and does not find it; after this he says, I will return to my house from which I went out. And he finds it swept clean with brooms, and he brings with him seven other spirits more wicked than himself, and having entered they dwell there; and the last state of that man will be worse than the first (Luke 11:24–26). For this, brethren, is to be understood of a Christian, even a baptized one. Through the grace of Baptism each person is emptied of all evils; but afterwards he must labour with the help of God so as to be filled with all good things. For if the enemy finds someone freed from evils but empty of good things, he brings with him seven other spirits more wicked than himself, and the last state of that man will be worse than the first. And therefore, from where luxury has been driven out, let chastity be brought in; from where avarice has been uprooted, let almsgiving be planted; from where malice or envy is expelled, let charity hold sway. And since our Lord, at His coming, bound the strong man, that is, the devil, and rescued his vessels, that is, us, from his power (Matt. 12:29), let us strive as much as we can, with His aid, to serve Him by Whom we have been saved with our whole heart and our whole mind until the end of our life. And since, the devil having been driven out, Christ has deigned to make of us a house for Himself in which He might rest, and vessels in which He might dwell, let Him not suffer injury in His own house. Let Him find nothing there dishonourable, nothing sordid, nothing dark; but let Him always find the dwelling of our heart so full of faith and empty of all evils, that He may not only more frequently

Editors' notes and page, col. 1774

Footnotes

(1) ‹anchor: not visible› · call in col 1774

Apud Origenem, elementa turbare.

In Origen: elementa turbare ("to throw the elements into confusion").

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(2) ‹anchor: in domo tua quae sunt foeda› · call in col 1774

Origenes, jurgiis fatigare : ut non illud dicam, castitati insidiari, innocentiam decipere, domi fœda, etc.

Origen: to weary with quarrels; not to mention lying in wait for chastity, deceiving innocence, at home foul things, etc.

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visitare, sed etiam jugiter habitare in nobis dignetur; qui cum Patre et Spiritu sancto vivit et regnat in saecula saeculorum. Amen.

deign to visit us, but also to dwell continually in us; Who with the Father and the Holy Spirit lives and reigns for ages of ages. Amen.

SERMO XVII. De colluctatione Aegyptiorum et Israelitarum.

Sermon 17. On the struggle of the Egyptians and the Israelites.

1. Tentationes ingravescunt instante Paschate. Quamvis, fratres charissimi, omni tempore verbum Dei cum grandi desiderio nos oporteat fideliter semper audire, in istis tamen diebus specialiter lectioni divinae insistere, et de salute animae nostrae debemus attentius cogitare: quia licet per totum anni spatium Christianorum populus multis vitiorum fluctibus calliditate diaboli fatigetur, adveniente tamen Paschali solemnitate, majore impetu contra fideles quosque se praeparare consuevit, et gravioribus peccatorum stimulis corda nostra compungere vel inquietare contendit. Sicut enim in diebus istis ad similitudinem diaboli et angelorum ejus rex Pharao et Aegyptiorum populus persequebantur filios Israel, et luto eos ac lateribus affligentes ad amaritudinem perducebant: ita et hoc tempore imminente Paschali solemnitate, quia veros Israelitas qui baptizandi sunt, dolet diabolus de suo exercitu vel possessione discedere, graviores consuevit tribulationes immittere, et majora scandala concitare. Sed nos, si Moysen sequimur, id est, si Legem libenter audimus, et retro respicere vel desiderare Aegyptum nolumus; Pharaone submerso per sacramentum Baptismi, velut per transitum maris Rubri, de ejus potestate vel servitio liberamur.

1. Temptations grow heavier as Easter draws near. Although, dearest brothers, it behoves us at every time always to hear the word of God faithfully and with great desire, yet in these days we ought especially to apply ourselves to the divine reading and to think more attentively about the salvation of our soul: for although throughout the whole span of the year the people of Christians is wearied by many waves of vices through the cunning of the devil, yet when the Paschal solemnity approaches he is accustomed to prepare himself with greater force against all the faithful, and strives to prick or disquiet our hearts with heavier goads of sins. For just as in these days, in the likeness of the devil and his angels, King Pharaoh and the people of the Egyptians persecuted the children of Israel, and, afflicting them with clay and bricks, brought them to bitterness: so also at this time, when the Paschal solemnity is imminent, because the devil grieves that the true Israelites who are to be baptized are departing from his army or possession, he is accustomed to send heavier tribulations and to stir up greater scandals. But if we follow Moses, that is, if we willingly hear the Law, and refuse to look back upon or long for Egypt, then, Pharaoh having been drowned through the sacrament of Baptism, as through the crossing of the Red Sea, we are set free from his power or servitude.

2. Diabolus non persequitur nisi bonos. Deus bonos, diabolus malos habet ministros suos. Certissimum est, fratres charissimi, quia quomodo tunc Aegyptii filios Israel multis tribulationibus ad amaritudinem perducebant: ita, sicut jam diximus, et in hoc tempore diabolus et angeli ejus fideles Christianos et bonis operibus deditos impugnare vel inquietare non cessant. Hoc tamen scitote, fratres, quia diabolus non persequitur nisi bonos. Malos enim, luxuriosos, cupidos et superbos persequi diabolus non consuevit: amici enim sunt sui, et semper voluntatem illius faciunt. Et in tantum eos non persequitur, ut etiam per illos alios persequatur. Malos enim homines diabolus quasi malleos vel flagella habere consuevit. Denique non persequitur bonos, nisi per malos. Habet ergo Deus ministros suos; habet et diabolus adjutores suos. Deus enim per homines bonos, tanquam per ministros suos, agit omne quod bonum est: diabolus vero per homines malos, velut per satellites suos, exercet omne quod malum est. Deus per bonorum misericordiam nudos vestit: diabolus per malorum avaritiam vestitos exspoliat. Deus per homines bonos discordes ad concordiam revocat: diabolus per impios et superbos eos etiam qui pacem habere videntur, ad scandala vel lites instigat. Et quia longum est ire per singula, ut pro certo agnoscat et intelligat Charitas vestra, quia sicut omne quod bonum est, per bonos homines agit Deus; ita omne quod est crudele et impium, per malos homines consuevit exercere diabolus: denique considerate, fratres, et corporalibus etiam oculis videbitis, quomodo populus diaboli persequitur populum Christi; dum adulteri persequuntur castos, insectantur sobrios ebriosi, humilibus insidiantur superbi, benignos invidi, largos cupidi, et eos qui mansuetudinem vel patientiam retinent, affligere non desinunt iracundi. Et ideo consideret unusquisque conscientiam suam, et si se videt et in cogitatione et in sermone et opere semper quod bonum est diligere et quod honestum est jugiter exercere; ministrum se Dei esse cognoscat et gaudeat. Qui vero se ipsum intus interrogans viderit se quod malum est, non solum cogitare,

2. The devil persecutes none but the good. God has the good as His ministers, the devil the wicked as his. It is most certain, dearest brothers, that just as the Egyptians then brought the children of Israel to bitterness with many tribulations, so, as we have already said, at this time too the devil and his angels do not cease to assail or disquiet faithful Christians and those devoted to good works. Yet know this, brothers, that the devil persecutes none but the good. For the wicked, the dissolute, the greedy and the proud the devil is not accustomed to persecute: for they are his friends, and always do his will. And so far is he from persecuting them that he even persecutes others through them. For the devil is accustomed to have wicked men as hammers or scourges, as it were. In short, he does not persecute the good except through the wicked. God, therefore, has His ministers; and the devil too has his helpers. For God, through good men, as through His ministers, does everything that is good; but the devil, through wicked men, as through his henchmen, carries out everything that is evil. God, through the mercy of the good, clothes the naked; the devil, through the avarice of the wicked, strips those who are clothed. God, through good men, calls back the discordant to concord; the devil, through the impious and the proud, incites even those who seem to have peace to scandals or quarrels. And since it would be long to go through each thing one by one, so that your Charity may know and understand for certain that, just as God does everything that is good through good men, so the devil is accustomed to carry out everything that is cruel and impious through wicked men: in short, consider, brothers, and you will see even with bodily eyes how the people of the devil persecutes the people of Christ; while adulterers persecute the chaste, drunkards harass the sober, the proud lie in wait for the humble, the envious for the kind, the greedy for the generous, and the wrathful do not cease to afflict those who keep meekness or patience. And therefore let each one consider his own conscience, and if he sees himself, in thought and in speech and in deed, always loving what is good and continually practising what is honourable, let him recognize that he is a minister of God, and rejoice. But he who, questioning himself inwardly, sees himself not only thinking what is evil,

Editors' notes and page, col. 1775

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(a) ‹anchor: not visible› · call in col 1775

Alias, de Tempore 85.

Formerly Sermon 85 de Tempore.

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(b) ‹anchor: not visible› · call in col 1775

In Appendice nunc primum collocatur. Inter Augustinianos, sed absque Augustini nomine, Lovanienses reliquerunt. Augustino suppositum asseruerunt Verlinus et Vindingus. Hunc nos omnino Cæsarii esse nulli dubitamus.

Now placed in the Appendix for the first time. The Louvain editors left it among the Augustinian sermons, but without Augustine's name. Verlinus and Vindingus declared it falsely ascribed to Augustine. We have no doubt at all that it is Caesarius's.

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sed etiam dicere vel exercere; adjutorem diaboli se esse intelligat, simul et doleat; et dum adhuc peccatrix et tenebrosa anima in corpore suo tenetur inclusa, cum Dei adjutorio de potestate diaboli se conetur eruere: ne forte si illum malis operibus insistentem mors repentina rapuerit, cum diabolo cujus voluntatem exercuerit, mereatur audire: Discedite a me, maledicti, in ignem aeternum.

but also saying or carrying it out, let him understand that he is a helper of the devil, and at the same time let him grieve; and while the sinful and darkened soul is still held shut up in its body, let him strive with God's help to rescue himself from the power of the devil, lest perhaps, if sudden death should snatch him away while he persists in evil works, he should deserve to hear, together with the devil whose will he has carried out: Depart from me, you cursed, into the eternal fire.

3. Contrariis sanare contraria, destructisque vitiis, virtutes struere studeamus. Nemo se circumveniat, fratres charissimi. Unusquisque cujus opera vel voluntates exereet in isto saeculo, cum ipso erit postmodum in futuro. Ac sic omnis homo aut cum Christo regnaturus est, aut cum diabolo in inferni supplicio cruciandus. Et ideo dum tempus est, et cum Dei adjutorio in nostra potestate consistit, unusquisque qui se malis operibus in sinistra esse cognoscit, priusquam de hac luce discedat, ad dexteram transire contendat, ut non cum sinistris audiat, Discedite a me, maledicti, in ignem aeternum; sed ad dexteram inter agnos audire mereatur, Venite, benedicti Patris mei, percipite regnum (Matth. XXV, 41, 34). Et ut haec omnia cum Dei adjutorio possimus implere, attentius de dandis eleemosynis cogitemus. Qualiter autem de sinistra transeatur ad dexteram, evidens et manifesta ratio demonstrat. Qui fuit ebriosus, sit sobrius; sit patiens qui fuerat iracundus; qui solebat res alienas rapere, incipiat etiam proprias pauperibus erogare; qui solebat maledicere, benedicat; qui solebat perjurare, etiam a juramento abstineat; qui consueverat detrahere, semper quod bonum est loqui studeat; qui fuerat invidus, pius esse contendat; qui erat superbus, sit humilis. Et hoc ordine semper contrariis studeamus sanare contraria, et destructis vitiis, virtutes festinemus struere. Et hoc ordine qui sunt in sinistra, transire conentur ad dexteram, ut ante tribunal aeterni Judicis quicumque talis esse voluerit, audire mereatur, Euge, serve bone et fidelis, intra in gaudium domini tui (Ibid. XXV, 21). Ad quod vos Dominus perducere dignetur, cui est honor cum Patre et Spiritu sancto in saecula saeculorum. Amen.

3. Let us be eager to heal contraries by contraries and, once vices are destroyed, to build up virtues. Let no one deceive himself, dearest brothers. Whosever works or wishes each person carries out in this world, with him he will afterwards be in the world to come. And so every man is either to reign with Christ or to be tormented with the devil in the punishment of hell. And therefore, while there is time, and while with God's help it lies within our power, let each one who knows himself to be on the left because of evil works strive to cross over to the right before he departs from this light, so that he may not hear with those on the left, Depart from me, you cursed, into the eternal fire; but may deserve to hear on the right, among the lambs, Come, you blessed of My Father, receive the kingdom (Matt. 25:41, 34). And so that we may be able to fulfil all these things with God's help, let us think more attentively about the giving of alms. But how one crosses over from the left to the right, plain and manifest reason shows. Let him who was a drunkard be sober; let him be patient who had been wrathful; let him who used to seize the goods of others begin even to bestow his own upon the poor; let him who used to curse give blessing; let him who used to perjure himself abstain even from swearing; let him who had been accustomed to disparage others be eager always to speak what is good; let him who had been envious strive to be kind; let him who was proud be humble. And in this way let us always be eager to heal contraries by contraries, and, once vices are destroyed, let us hasten to build up virtues. And in this way let those who are on the left try to cross over to the right, so that before the tribunal of the eternal Judge whoever has willed to be such may deserve to hear, Well done, good and faithful servant, enter into the joy of your lord (ibid. 25:21). To which may the Lord deign to bring you, to Whom be honour with the Father and the Holy Spirit for ages of ages. Amen.

SERMO XVIII. De Moyse, I.

Sermon XVIII. On Moses, I.

1. Christus in Moyse figuratus. Ecclesia in filia Pharaonis. In lectione divina, fratres charissimi, quae nobis recitata est, audivimus, quod posteaquam sanctus Moyses natus est, propter metum Pharaonis missus sit in fiscellam scirpeam, et projectus in carectum fluminis. Si diligenter attendimus, fratres charissimi, sicut beatum Isaac et Jacob et Joseph, ita Moysen typum Christi praetulisse cognoscimus. Denique considerate diligentius, et videbitis quanta in illo sint figurata mysteria. Moyses a muliere Judaea nascitur, et a Pharaonis filia adoptatur. Filia enim Pharaonis Ecclesiam figuravit, quae exierat de domo patris sui, et veniebat ut lavaretur ad aquam. Pharao in diaboli typum accipitur: filia ejus, sicut dixi, Ecclesia intelligitur. Quod autem pater ejus diabolus antea fuerit, Dominus in Evangelio Judaeos increpans ait: Vos, inquit, ex patre diabolo estis (Joan. VIII, 44). Patrem ergo diabolum habuimus, non ex eo nascendo; sed nequitias illius imitando. Exierat ergo filia Pharaonis de domo patris sui, quae quamvis impium habuerit patrem, attamen ei dicitur per prophetam: Audi, filia, et vide; et obliviscere populum tuum et domum patris tui (Psal. XLIV, 11). Qui dicit: Audi, filia, pater est. Et ille qui admonetur obliviscendus,

1. Christ prefigured in Moses. The Church in the daughter of Pharaoh. In the divine reading which has been recited to us, dearest brothers, we have heard that after holy Moses was born, for fear of Pharaoh he was put into a basket of rushes and cast out into the sedge of the river. If we attend carefully, dearest brothers, we recognize that, like blessed Isaac and Jacob and Joseph, so Moses displayed a type of Christ. Consider, then, more carefully, and you will see how great the mysteries are that are prefigured in him. Moses is born of a Hebrew woman and is adopted by the daughter of Pharaoh. For the daughter of Pharaoh prefigured the Church, which had gone out from her father's house and was coming to the water to be washed. Pharaoh is taken as a type of the devil; his daughter, as I have said, is understood as the Church. That the devil had formerly been her father the Lord says in the Gospel, rebuking the Jews: You, He says, are of your father the devil (John 8:44). We therefore had the devil as father, not by being born of him, but by imitating his wickedness. So the daughter of Pharaoh had gone out from her father's house; and although she had had an impious father, yet it is said to her through the prophet: Hear, daughter, and see; and forget your people and your father's house (Ps. 44:11). He who says, Hear, daughter, is a father. And he who is warned of as one to be forgotten,

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Footnotes

(1) ‹anchor: saeculorum. Amen› · call in col 1776

In manuscriptis sermonis conclusio ea est, Deo autem nostro honor et gloria in sæcula sæculorum. Amen.

In the manuscripts the sermon's conclusion is this: But to our God be honour and glory for ever and ever. Amen.

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(a) ‹anchor: SERMO XVIII› · call in col 1776

Alias, de Tempore 86.

Formerly Sermon 86 de Tempore.

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(b) ‹anchor: De Moyse, I› · call in col 1776

In Appendice nunc primum collocatur. Jam ante dubius erat Lovaniensibus, Verlino et Vindingo supposititius. Sensus quosdam et nonnullas ab Origene voces accepit illius auctor, non alius, opinamur, nisi Cæsarius. De num. 1 vid. Origenis homil. 2 in Exodum; de num. 8, homil. 4.

Now placed in the Appendix for the first time. Already before it was doubtful to the Louvain editors, and spurious to Verlinus and Vindingus. Its author took some thoughts and a number of words from Origen; he is, we think, none other than Caesarius. On no. 1 see Origen's Homily 2 on Exodus; on no. 8, Homily 4.

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pater nihilominus nominatur: ac si Deus pater admonet, ut diabolum patrem debeat derelinquere. Haec ergo est Ecclesia quae exiit de domo patris sui diaboli, et ad aquam, id est, ad aquam Baptismi festinavit, ut lavaretur a peccatis, quae in domo patris sui contraxerat. Denique statim viscera misericordiae accipere meruit, et collegit Moysen a parentibus suis projectum in flumine. Moyses ergo a matre sua projicitur, et a Pharaonis filia invenitur atque colligitur: et Christus Dominus a Synagoga, de qua natus est, repudiatur, et ab Ecclesia invenitur atque suscipitur.

is nevertheless named father: as though God the Father were warning that she ought to abandon the devil as father. This, then, is the Church which went out from the house of her father the devil, and hastened to the water, that is, to the water of Baptism, that she might be washed from the sins which she had contracted in her father's house. Then at once she was found worthy to receive the bowels of mercy, and she took up Moses, who had been cast into the river by his parents. Moses, then, is cast out by his mother, and is found and taken up by Pharaoh's daughter: and Christ the Lord is rejected by the Synagogue, of which He was born, and is found and received by the Church.

2. Ecclesia rursus in Aethiopissa Moysi uxore. Postquam autem crevit Moyses, abiit in regionem longinquam, et accepit Aethiopissam uxorem. Agnoscite, fratres, hoc non parvum esse mysterium. Aethiopissa illa ex Gentibus erat, quam beatus Moyses duxit uxorem; quia et Christus ex Gentibus sibi sociaturus erat Ecclesiam. Moyses dereliquit populum suum in longinquis regionibus, et Aethiopissae conjungitur: et Christus derelicto populo Judaeorum, de extremis regionibus Ecclesiae sociatur; illi utique quae dicit in Psalmis: A finibus terrae ad te clamavi (Psal. LX, 3). Audi ex persona Ecclesiae, in Canticis canticorum ait Ecclesia: Nigra sum et formosa (Cant. I, 4). Quid est, Nigra sum et formosa; nisi nigra per naturam, formosa per gratiam; nigra originali peccato, formosa Baptismi sacramento?

2. The Church again in the Ethiopian woman, the wife of Moses. Now after Moses had grown up, he went away into a far country, and took an Ethiopian woman as wife. Recognize, brethren, that this is no small mystery. That Ethiopian woman, whom blessed Moses took as wife, was from the Gentiles; because Christ too was to unite the Church to Himself from the Gentiles. Moses left his people in far-off regions and is joined to the Ethiopian woman: and Christ, having left the people of the Jews, is united to the Church from the farthest regions; to her, surely, who says in the Psalms: From the ends of the earth I have cried to Thee (Ps. 60:3). Hear, in the person of the Church, the Church saying in the Song of Songs: I am black and beautiful (Song 1:4). What is, I am black and beautiful, except black by nature, beautiful by grace; black by original sin, beautiful by the sacrament of Baptism?

3. In rubo Synagoga. Dum ergo pasceret Moyses oves soceri sui in deserto, apparuit ei Dominus in rubo, et dixit Moyses: Vadam, et videbo quare rubus ardet et non consumitur. Et appropinquanti dixit Dominus: Ne appropinques huc, sed solve corrigiam calceamenti tui; quia locus in quo stas, terra sancta est (Exod. III, 3, 5). Rubus ille genus est spinarum. Ardebat enim, et non consumebatur. In rubo significata est Synagoga Judaeorum. Multo enim tempore in eis fervor et flamma sancti Spiritus fuit: et tamen ita contra Dei gratiam rebelles semper Spiritui sancto restiterunt, ut eorum peccata vel sacrilegia igne sancti Spiritus consumi non possent.

3. The Synagogue in the bush. So while Moses was pasturing the sheep of his father-in-law in the desert, the Lord appeared to him in a bush, and Moses said: I will go, and I will see why the bush burns and is not consumed. And to him as he drew near the Lord said: Do not come near here, but loose the strap of your sandal; for the place on which you stand is holy ground (Exod. 3:3, 5). That bush is a kind of thorn. For it was burning and was not consumed. In the bush the Synagogue of the Jews was signified. For for a long time the fervour and flame of the Holy Spirit was among them: and yet, rebellious against the grace of God, they always so resisted the Holy Spirit that their sins or sacrileges could not be consumed by the fire of the Holy Spirit.

4. Verba bona ex Deo, mala ex diabolo. Dixit autem Dominus ad Moysen: Veni, et mittam te in Aegyptum. Et responde⟨n⟩s Moyses dixit: Domine, non sum eruditus, et tardus sum ad loquendum. Et ait illi Dominus: Ego aperiam os tuum, et instruam te quae oportet te loqui (Ibid., 10, et IV, 10). Beati sunt quorum os Dominus aperit, ut loquantur. Omnibus enim qui pro veritate, pro justitia, pro castitate, pro humilitate, pro misericordia loquuntur; sine ulla dubitatione os illorum non aperit nisi Dominus. Sicut e contrario qui de luxuria, de avaritia, de superbia, de rapinis, de scurrilitate vel nequitia assidue loquuntur; quis illorum os aperiat, non opus est dicere: potest hoc unusquisque sine ulla difficultate cognoscere. Et ideo, fratres charissimi, auxiliante Domino, bona jugiter cogitemus; ut os nostrum non crudelis adversarius, sed Deus pius aperiat. Ex abundantia enim cordis os loquitur (Luc. VI, 45). Unusquisque nostrum cujus praesentiam susceperit in corde, ipsius verba proferre consuevit ex ore. Nostrum autem cor aperiatur Christo, et claudatur diabolo; ut in nobis impleatur illud quod de Domino et populo sancto scriptum est: Et habitabo, inquit, in eis, et inambulabo (Levit. XXVI, 12); et iterum, Ego et Pater veniemus, et mansionem apud eum faciemus (Joan. XIV, 23). Qui semper quod justum est loquitur, et Deus in illo habitat, et ipse in Deo.

4. Good words come from God, evil ones from the devil. And the Lord said to Moses: Come, and I will send you into Egypt. And Moses answered and said: Lord, I am not learned, and I am slow of speech. And the Lord said to him: I will open your mouth, and I will instruct you in what you must speak (Exod. 3:10 and 4:10). Blessed are they whose mouth the Lord opens, that they may speak. For of all who speak for truth, for justice, for chastity, for humility, for mercy, without any doubt none but the Lord opens their mouth. Just as, on the contrary, of those who speak constantly of lust, of avarice, of pride, of plunder, of buffoonery or wickedness, who it is that opens their mouth there is no need to say: everyone can recognize this without any difficulty. And therefore, dearest brethren, with the Lord's help let us continually think good things; so that not the cruel adversary but the gracious God may open our mouth. For out of the abundance of the heart the mouth speaks (Luke 6:45). Each one of us is accustomed to bring forth from his mouth the words of him whose presence he has received in his heart. So let our heart be opened to Christ and closed to the devil; that there may be fulfilled in us what is written of the Lord and of the holy people: And I will dwell, He says, in them, and walk among them (Lev. 26:12); and again, I and the Father will come, and We will make Our abode with him (John 14:23). He who always speaks what is just, both God dwells in him, and he in God.

5. Virga Moysi, crucis mysterium. Dixit ergo Dominus ad Moysen: Quid est, inquit, quod in manu gestas? Et ille ait: Virga. Projice, inquit, eam in terram. Quam cum projecisset, versa est in serpentem, ita ut fugeret Moyses (Exod. IV, 2 et 3). Virga illa, fratres charissimi, crucis mysterium praeferebat. Sicut enim per virgam Aegyptus decem plagis percutitur; ita et per crucem totus mundus humiliatur et vincitur: et sicut Pharao et populus ejus per virgae sacramentum affligitur, ut ad serviendum Deo dimittat populum Judaeorum; ita

5. The rod of Moses, the mystery of the cross. So the Lord said to Moses: What is it, He says, that you carry in your hand? And he said: A rod. Cast it, He says, on the ground. And when he had cast it down, it was turned into a serpent, so that Moses fled (Exod. 4:2–3). That rod, dearest brethren, prefigured the mystery of the cross. For just as through the rod Egypt is struck with ten plagues, so too through the cross the whole world is humbled and conquered: and just as Pharaoh and his people are afflicted through the sacrament of the rod, so that he may let the people of the Jews go to serve God; so

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