PL 39 · cols. 1793–1796

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

Sermons XXV–XXVI

in mare Rubrum (Exod. XV, 4, sec. LXX).

into the Red Sea (Exod. 15:4, according to the LXX).

5. Idem tractatur argumentum. Qui sunt isti electi ⟨a⟩scensores? Electi utique a diabolo ad luxuriam, ad malitiam, ad omnium malorum caput superbiam. Et hi ergo terni stantes, istas tres obsident vias, ut ille aut hominem ad opera mala subvertat, aut ille sermonem malum eliciat, aut ille cogitationem iniquam extorqueat. Sed felix est qui totas tres istas vias, Deo adjuvante, devitans, per totum triduum de Pharaonis societate ⟨d⟩iscedit; ita ut nullum illi diem princeps subtraha⟨t⟩ tenebrarum, nec splendorem fidei ejus vertat in noctem. Et ideo, fratres, faciamus illud quod scriptum est: Omni custodia serva cor tuum (Prov. IV, 23). Consideremus cum Dei adjutorio, et custodiamus cor simul et conscientias nostras; et si est quisquam in nobis, cui cogitationem malam aliquis de principibus tenebrarum injecit, quantum potest laboret, ut vel in sermone non peccet: id est, ut si ei diabolus unum diem rapuit et convertit in noctem, vel secundum diem in illo obtinere non possit. Si vero et hoc subtilitate callidissima potuerit obtinere, ut malum et corde cogitemus, et ore loquamur; si jam duos perdidimus, vel unum diem cum Dei adjutorio conservemus, ne etiam nos usque ad opera mala possit nequitia inimici subvertere. Si vero et hoc factum est, non tamen de misericordia desperemus; sed cito per poenitentiam de luto faecis pedes animae nostrae excutere festinemus. Non enim vult Dominus mortem peccatoris, sed ut convertatur et vivat (Ezech. XXXIII, 11). Sic tamen convertamur, ne iterum retro respiciamus, neque opera mala quae fecimus, faciamu⟨s⟩: nec revertamur quasi canis ad vomitum; sed ad pretiosam et desiderabilem patriam tendentes, per viam bonorum operum perveniamus ad regnum, regnante Domino nostro Jesu Christo, qui vivit et regnat in saecula saeculorum. Amen.

5. The same argument is treated. Who are these chosen riders? Chosen, certainly, by the devil for lust, for malice, for pride, the head of all evils. And so these, standing three by three, besiege these three ways, so that one may overturn a man into evil works, another may draw out evil speech, another may wring out a wicked thought. But happy is he who, with God's help, avoiding all three of these ways, departs from the company of Pharaoh for the whole three days; so that the prince of darkness takes no day away from him, nor turns the splendour of his faith into night. And therefore, brethren, let us do what is written: With all watchfulness keep your heart (Prov. 4:23). Let us take thought with God's help, and let us guard our heart together with our consciences; and if there is anyone among us into whom one of the princes of darkness has cast an evil thought, let him labour as much as he can that at least he may not sin in speech: that is, that if the devil has seized one day from him and turned it into night, he may at least not be able to gain the second day in him. But if by most cunning subtlety he has been able to gain this too, so that we both think evil in the heart and speak it with the mouth; if we have already lost two, let us at least keep one day with God's help, lest the wickedness of the enemy be able to overturn us even as far as evil works. But if this too has happened, let us nevertheless not despair of mercy; but let us hasten quickly through penance to shake off the feet of our soul from the mud of the dregs. For the Lord does not will the death of the sinner, but that he be converted and live (Ezek. 33:11). Yet let us be converted in such a way that we do not look back again, nor do the evil works which we have done: nor return like a dog to its vomit; but, making for the precious and desirable fatherland, let us come by the way of good works to the kingdom, our Lord Jesus Christ reigning, Who lives and reigns for ages of ages. Amen.

SERMO XXV. De amara aqua et manna. Exod. capp. XV, XVI.

Sermon 25. On the bitter water and the manna. Exodus chapters 15, 16.

1. Aqua amara, Legis littera. In lectione quae nobis ad missas legenda est, fratres charissimi, audituri s⟨u⟩mus, quod filii Israel post transitum maris Rubri venerunt ad Mara, id est, ad aquam amaram; et non poterat populus bibere aquam, eo quod esset amara. Pro qua re Dominus beato Moysi ostendit lignum, et misit illud in aquam, et facta est dulcis. Mirum admo⟨d⟩um est, ut lignum ostenderet Moysi quod mitteret in aquam, et faceret eam dulcem: quasi vero non potuisset sine ligno aquam dulcem efficere Deus; aut Moyses nesciebat lignum, ut Deus illi ostenderet. Sed vide⟨n⟩dum est, quid decoris in his interior habeat sensus. Rubrum enim mare, sacramentum Baptismi significavit: aqua amara, Legis litteram significavit. Denique Lex si secundum litteram suscipiatur, satis amara est. Quomodo non esset amara quae occidit, dicente Apostolo, Littera occidit (II Cor. III, 6)! Quid enim tam amarum, quam ut puer octavo die circumcisionis vulnus accipiat, et rigorem ferri tenera patiatur infantia? Amarum satis et peramarum est hujusmodi poculum Legis, in tantum ut populus Dei, non ille qui in Moy⟨s⟩e baptizatus est in mari et in nube, sed qui in spiritu et aqua baptizatus est, non possit bibere de ista aqua: sed ne gustare quidem de circumcisionis amaritudine potest, nec hostiarum ferre amaritudinem valet, nec sabbati observantiam. Si vero ostendat Deus li⟨g⟩num quod mittatur in hanc amaritudinem, ut dulcis fiat aqua Legis, potest de illa bibere Christianus populus.

1. The bitter water, the letter of the Law. In the reading which is to be read to us at Mass, dearest brethren, we are going to hear that the sons of Israel, after the crossing of the Red Sea, came to Marah, that is, to bitter water; and the people could not drink the water, because it was bitter. On account of this the Lord showed blessed Moses a piece of wood, and he put it into the water, and it was made sweet. It is quite remarkable that He should show Moses a piece of wood to put into the water and make it sweet: as if God could not have made the water sweet without the wood; or as if Moses did not know wood, so that God had to show it to him. But we must see what beauty the inner sense holds in these things. For the Red Sea signified the sacrament of Baptism: the bitter water signified the letter of the Law. Indeed, if the Law is taken according to the letter, it is bitter enough. How would it not be bitter, when it kills, as the Apostle says, The letter kills (2 Cor. 3:6)! For what is so bitter as that a boy on the eighth day should receive the wound of circumcision, and tender infancy should suffer the harshness of iron? Bitter enough and very bitter is such a cup of the Law, so much so that the people of God, not that which was baptized in Moses in the sea and in the cloud, but that which has been baptized in spirit and water, cannot drink of this water: but it cannot even taste of the bitterness of circumcision, nor is it able to bear the bitterness of sacrificial victims, nor the observance of the sabbath. But if God shows a piece of wood to be put into this bitterness, so that the water of the Law may become sweet, the Christian people can drink of it.

Editors' notes and page, col. 1793

Footnotes

(a) ‹anchor: SERMO XXV› · call in col 1793

Alias, de Tempore 91.

Formerly Sermon 91 de Tempore.

(printed under page 159)

(b) ‹anchor: Exod. capp. XV, XVI› · call in col 1793

In Appendice nunc primum collocatur. Ex Origenianis Homiliis in Exodum descriptus est, exceptis verbis perpaucis cum conclusione et præfatione: quæ quidem in libris manuscriptis incipit hunc in modum: « Hesterna die audivimus, fratres charissimi, cum divina lectio legeretur, quod filii Israel post transitum, » etc.

Now placed in the Appendix for the first time. It is copied from Origen's Homilies on Exodus, apart from a very few words, with the conclusion and the preface. In the manuscripts the preface begins like this: "Yesterday, dearest brethren, when the divine reading was read, we heard that the children of Israel after the crossing," etc.

(printed under page 159)

Abhinc Origenes.

From here on, Origen.

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2. Lignum unde dulcescit amara Lex, sapientia. Quod est istud lignum quod Dominus ostendit? Salomon demonstrat, cum de sapientia dicit, quia lignum vitae est omnibus amplectentibus eam (Prov. III, 18). Si ergo lignum sapientiae Christi missum fuerit in Lege, et ostenderit nobis quomodo spiritualiter intelligi debeat circumcisio, quomodo sabbata, quomodo Lex observanda sit, tunc efficitur aqua amara dulcis, et amaritudo Legis convertitur in dulcedinem intelligentiae spiritualis; et tunc potest bibere populus Dei. Ut ergo possit bibi aqua amara, ostendit Deus lignum quod mittatur in eam; ut qui ex ea biberit, non moriatur, nec amaritudinem sentiat. Unde constat, quod si quis sine ligno vitae, id est, sine mysterio crucis, sine fide Christi, sine intelligentia spirituali bibere voluerit de Legis littera, per amaritudinem nimiam moriatur. Haec sciens Paulus apostolus dicebat quia littera occidit: hoc est aperte dicere, quia aqua amara occidit, si non per Spiritum in dulcedinem commutetur. Lignum ergo in aquam mittitur, ut in dulcedinem commutetur. Verum est, fratres. Tunc amaritudo ab aqua tollitur, quando crucis lignum Baptismi sacramento conjungitur.

2. The wood by which the bitter Law grows sweet: wisdom. What is that wood which the Lord showed? Solomon makes it plain when he says of wisdom that it is a tree of life to all who embrace it (Prov. 3:18). If therefore the wood of the wisdom of Christ has been put into the Law, and has shown us how circumcision ought to be understood spiritually, how the sabbaths, how the Law is to be observed, then the bitter water becomes sweet, and the bitterness of the Law is turned into the sweetness of spiritual understanding; and then the people of God can drink. So that the bitter water may be drunk, then, God shows the wood which is to be put into it, so that whoever drinks of it may not die, nor feel its bitterness. Hence it is clear that if anyone wishes to drink of the letter of the Law without the tree of life, that is, without the mystery of the cross, without faith in Christ, without spiritual understanding, he dies through excessive bitterness. Knowing this, the apostle Paul said that the letter kills: that is to say plainly, that the bitter water kills, if it is not changed into sweetness through the Spirit. The wood, therefore, is put into the water, so that it may be changed into sweetness. It is true, brethren. Bitterness is taken from the water at the moment when the wood of the cross is joined to the sacrament of Baptism.

3. Manna coepit dominica die d⟨a⟩ri Manna, verbum Dei. Quomodo manducandum. Et illud advertite, fratres, quod Judaeorum sabbato Deus manna nunquam omnino pluerit, nec meruerunt Judaei ut eorum sabbato gratia illis de coelo descenderet. In nostra autem dominica die non solum semper venit manna, sed etiam ab ipso die veniendi initium fuit. Semper ergo nobis Dominus pluit manna de coelo. Coelestia namque sunt eloquia ista quae nobis dicta sunt, et a Deo descendunt verba quae nobis recitata sunt: et ideo nos qui tale manna suscipimus, semper nobis manna datur de coelo. Unde infelices Judaei dolendi et lugendi sunt, quia manna sicut susceperunt patres ipsorum, ipsi non merentur accipere: illi nunquam manna manducant. Non enim possunt manducare illud quod est minutum sicut semen coriandri, et candidum sicut pruina. Nihil enim in verbo Dei minutum, nihil subtile, nihil infelices Judaei sentiunt spirituale; sed totum pingue, totum crassum. Incrassatum est enim cor populi hujus (Matth. XIII, 15). Sed et interrogatio nominis hoc idem sonat. Manna enim interpretatur, Quid est hoc? Vide si non ipsa nominis virtus ad discendum te provocat; ut cum audieris Legem Dei recitari in ecclesia, semper etiam interroges, et dicas doctoribus, Quid est hoc? Hoc enim est quod indicat manna. Tu ergo, si vis manducare manna, id est, si cupis suscipere verbum Dei, scito illud minutum esse et valde subtile, sicut semen coriandri. Habet enim in se aliquid oleris, quo nutrire et recreare possit infirmos; quia qui infirmus est, olera manducet (Rom. XIV, 2). Habet aliquid rigoris, et ideo ut pruina est. Candoris autem et dulcedinis habet plurimum. Quid enim candidius, quid splendidius eruditione divina? Quid dulcius, quidve suavius eloquiis Domini, quae dulcia sunt super mel et favum (Psal. CXVIII, 103)?

3. The manna began to be given on the Lord's day. The manna, the word of God. How it is to be eaten. And mark this too, brethren: that God never at all rained manna on the sabbath of the Jews, nor did the Jews merit that grace should come down to them from heaven on their sabbath. But on our Lord's day not only does the manna always come, but its coming even had its beginning from that very day. Always, then, the Lord rains manna upon us from heaven. For heavenly are these utterances which have been spoken to us, and from God come down the words which have been read to us: and therefore we who receive such manna, to us manna is always given from heaven. Hence the unhappy Jews are to be grieved over and mourned, because they do not merit to receive manna as their fathers received it: they never eat manna. For they cannot eat that which is fine like coriander seed, and white like hoarfrost. For in the word of God the unhappy Jews perceive nothing fine, nothing subtle, nothing spiritual; but everything fat, everything gross. For the heart of this people has grown fat (Matt. 13:15). But the questioning in the name also sounds the same thing. For manna is interpreted, What is this? See whether the very force of the name does not call you to learn; so that when you hear the Law of God read in church, you should always also ask, and say to the teachers, What is this? For this is what manna signifies. You, then, if you wish to eat manna, that is, if you desire to receive the word of God, know that it is fine and very subtle, like coriander seed. For it has in it something of the herb, by which it can nourish and refresh the weak; for whoever is weak, let him eat herbs (Rom. 14:2). It has something of stiffness, and therefore it is like hoarfrost. But of whiteness and sweetness it has a great deal. For what is whiter, what more splendid than divine instruction? What sweeter, or what more pleasant than the utterances of the Lord, which are sweet above honey and the honeycomb (Ps. 118:103)?

4. Quid sit die sexto duplum colligere. Vermes ex manna. Sed quid est quod dicit, ut in die sexto duplum colligatur in repositionem, quantum sufficiat etiam sabbato? Hoc secundum nostram intelligentiam non otiosi nec securi praeterire debemus; sed per eleemosynas recondere, quantum sufficiat et in futuro die. Si quid enim hic boni operis acquiras, si quid justitiae, misericordiae et pietatis recondas, hoc tibi in futuro saeculo erit cibus. Denique hoc et Apostolus admonet, dicens: Quae enim seminaverit homo, haec et metet (Galat. VI, 8). Quid ergo agimus nos, qui amamus illud recondere quod corrumpatur, non quod permaneat et perduret in crastinum, id est, in futuro saeculo? Divites avari et cupidi haec recondunt quae in hoc saeculo, imo cum hoc saeculo corrumpentur: qui autem bona opera recondunt, illa

4. What it is to gather a double portion on the sixth day. Worms from the manna. But what is it that he says, that on the sixth day a double portion is to be gathered for storing up, as much as may suffice for the sabbath also? This, according to our understanding, we ought not to pass over idly or carelessly; but [we ought] to store up through almsgiving as much as may suffice also for the day to come. For if you acquire here anything of good work, if you store up anything of justice, mercy and piety, this will be food for you in the world to come. Indeed the Apostle also admonishes this, saying: For whatever a man sows, that also shall he reap (Gal. 6:8). What then are we doing, we who love to store up that which may decay, not that which may abide and last until the morrow, that is, in the world to come? The rich, avaricious and covetous, store up those things which in this world, nay, together with this world, will decay: but those who store up good works, those

Editors' notes and page, col. 1794

Footnotes

(1) ‹anchor: avari et cupidi› · call in col 1794

Apud Origenem, divites hujus sæculi; nec habetur avari et cuvidi.

In Origen: divites hujus saeculi ("the rich of this world"); and avari et cupidi ("greedy and covetous") is not there.

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permanent usque in crastinum. Denique scriptum est, quod qui infideles fuerunt, servaverunt, inquit, de manna, et ebullierunt ex eo vermes, et computruit. Illud autem quod pro die sabbati reponebatur, non est corruptum, neque vermes ebullierunt in eo; sed permansit integrum Et tu ergo si propter praesentem vitam tantummodo et propter amorem saeculi thesaurizes, continuo vermes ebulliunt. Denique audi de peccatoribus et his qui praesens saeculum diligunt, quae sit prophetae sententia: Vermes, inquit, eorum non morientur (Isai. LXVI, 24). Isti sunt vermes quos generat avaritia. Isti sunt vermes quos generat divitiarum caeca cupiditas his qui habent pecunias, et videntes in necessitate fratres suos claudunt ab eis viscera sua. Propterea et Apostolus dicit: Divitibus autem saeculi hujus praecipe non superbe sapere, neque sperare in incerto divitiarum; sed divites sint in operibus bonis, facile tribuant, communicent et thesaurizent sibi veram vitam (I Tim. VI, 17-19).

remain until the morrow. Finally, it is written that those who were unbelievers kept, it says, some of the manna, and worms bred out of it, and it putrefied. But that which was laid by for the sabbath day was not corrupted, nor did worms breed in it, but it remained whole. You too, then, if you lay up treasure only for the sake of the present life and for love of the world, at once worms breed. Finally, hear what the prophet's judgement is concerning sinners and those who love the present world: Their worms, he says, shall not die (Isa. 66:24). These are the worms which avarice begets. These are the worms which the blind greed for riches begets in those who have money and, seeing their brothers in need, shut up their bowels against them. Therefore the Apostle too says: Charge the rich of this world not to be high-minded, nor to hope in the uncertainty of riches; but let them be rich in good works, let them give readily, let them share, and let them lay up for themselves true life (1 Tim. 6:17–19).

5. Peccanti verbum Dei fit vermis. Sed dicit aliquis: Si manna verbum Dei esse dicis, quomodo vermes facit? Verum est, fratres: non aliunde fiunt vermes in nobis, nisi ex verbo Dei. Sic enim ait: Nisi venissem et locutus eis fuissem, peccatum non haberent (Joan. XV, 22). Post susceptum autem verbum Dei qui peccat, efficitur ei ipsum verbum vermis, qui ejus semper conscientiam fodiat, et arcana pectoris rodat.

5. To one who sins, the word of God becomes a worm. But someone says: If you say that the manna is the word of God, how does it produce worms? It is true, brothers: worms arise in us from nowhere else but from the word of God. For thus He says: If I had not come and spoken to them, they would not have sin (John 15:22). But whoever sins after receiving the word of God, for him the word itself becomes a worm, to dig continually at his conscience and gnaw the secret places of his heart.

6. Verbum Dei sapit cuique prout vult. Nunc ergo festinemus coeleste manna suscipere. Istud enim manna, prout vult quisque, talem saporem reddit in ore ejus. Audi enim et Dominum dicentem his qui accedunt ad se: Fiat tibi secundum fidem tuam (Matth. VIII, 13). Et tu ergo si verbum Dei quod in ecclesia praedicatur, tota fide et tota devotione suscipias, fiet tibi ipsum verbum quodcumque desideras. Verbi gratia, si tribularis, consolatur te, dicens: Cor contritum et humiliatum, Deus, non despicies (Psal. L, 19). Si laetaris prospere, futura cumulat tibi gaudia, dicens: Laetamini in Domino, et exsultate, justi (Psal. XXXI, 11). Si iracundus es, mitigat te, dicens: Desine ab ira, et derelinque indignationem (Psal. XXXVI, 8). Si in doloribus es, sanat te, dicens: Dominus sanat omnes languores tuos (Psal. CII, 3). Si paupertate consumeris, consolatur te, dicens: Dominus erigit de terra inopem, et de stercore erigit pauperem (Psal. CXII, 7). Sic ergo manna verbi Dei reddit in ore tuo saporem quemcumque volueris. Hoc tamen si quis infideliter suscipiat, et non comedat, sed abscondat, vermes ex eo ebulliunt. Putasne eo usque deducendum est verbum Dei, ut etiam vermis fieri putetur? Non te hic turbet auditus: audi prophetam ex persona Domini dicentem: Ego autem sum vermis, et non homo (Psal. XXI, 7). Sicut enim ipse est qui fit aliis in ruinam, aliis autem in resurrectionem; ita et ipse est qui nunc in manna fidelibus quidem dulcedo mellis, infidelibus autem vermis efficitur.

6. The word of God tastes to each as he wishes. Now, therefore, let us hasten to receive the heavenly manna. For this manna yields in each one's mouth such a taste as he wishes. For hear the Lord too saying to those who come to Him: Be it done to you according to your faith (Matt. 8:13). You too, then, if you receive the word of God which is preached in the church with all faith and all devotion, the word itself will become for you whatever you desire. For example, if you are afflicted, it consoles you, saying: A contrite and humbled heart, O God, Thou wilt not despise (Ps. 50:19). If you rejoice in prosperity, it heaps up future joys for you, saying: Rejoice in the Lord and exult, you just (Ps. 31:11). If you are wrathful, it soothes you, saying: Cease from anger, and leave off indignation (Ps. 36:8). If you are in pains, it heals you, saying: The Lord heals all your sicknesses (Ps. 102:3). If you are worn down by poverty, it consoles you, saying: The Lord raises up the needy from the earth, and from the dunghill He raises up the poor (Ps. 112:7). Thus, then, the manna of the word of God yields in your mouth whatever taste you wish. Yet if anyone receives it faithlessly, and does not eat it but hides it away, worms breed from it. Do you think the word of God is to be brought so far that it should even be thought to become a worm? Let not what you hear trouble you here: hear the prophet saying in the person of the Lord: But I am a worm, and not a man (Ps. 21:7). For just as He Himself is the One Who becomes for some a fall and for others a resurrection, so too it is He Himself Who now in the manna becomes for the faithful the sweetness of honey, but for the unfaithful a worm.

7. Lectioni divinae studeamus insistere. Et id⟨e⟩o, fratres charissimi, quantum possumus cum Dei adjutorio, lectioni divinae studeamus insistere, ut Legem Dei spiritualiter mereamur agnoscere; ut nobis verbum Dei non efficiatur vermis, qui nostras conscientias jugiter arguat et affligat; sed illud impleatur in nobis quod scriptum est: Quam dulcia faucibus meis eloquia tua, Domine, super mel et favum ori meo (Psal. CXV⟨I⟩II, 103)! Quam gratiam oremus ut nobis Deus pro sua pietate praestare dignetur: cui est honor et gloria in saecula saeculorum. Amen.

7. Let us be zealous to persevere in divine reading. And therefore, dearest brothers, as far as we can with God's help, let us be zealous to persevere in divine reading, that we may be worthy to understand the Law of God spiritually; so that the word of God may not become for us a worm, to reprove and afflict our consciences continually, but that in us may be fulfilled what is written: How sweet are Thy words to my palate, O Lord, beyond honey and the honeycomb to my mouth (Ps. 118:103)! Let us pray that God in His goodness may deign to grant us this grace: to Whom be honour and glory for ages of ages. Amen.

SERMO XXVI. De Raphidin, de petra percussa, et de Amalec. Exod. XVII.

Sermon 26. On Raphidin, on the rock that was struck, and on Amalec. Exod. 17.

1. Quid sit de deserto Sin venire in Raphidin, —

1. What it means to come from the desert of Sin into Raphidin, —

Editors' notes and page, col. 1795

Footnotes

(a) ‹anchor: SERMO XXVI› · call in col 1795

Alias, de Tempore 93.

Formerly Sermon 93 de Tempore.

(printed under page 160)

(b) ‹anchor: Exod. XVII› · call in col 1795

In Appendice nunc primum collocatur. Nihil fere continet præter allegorias et verba plerumque ipsa Origenis, ex homilia in Exodum undecima. In eo quod n. 5 post Origenem dicit auctor, Israelitis in Amalecitas pugnantibus Moysen non extendisse manus, sed tantum elevasse, [runs on into the foot of col 1796:] dissentientem habet Augustinum, serm. 352, n. 6; et lib. 12 contra Faustum, cap. 30.

Now placed in the Appendix for the first time. It contains almost nothing but the allegories, and for the most part the very words, of Origen, from his eleventh homily on Exodus. In what the author says at no. 5, following Origen, that while the Israelites fought the Amalekites Moses did not stretch out his hands but only raised them, he has Augustine against him: Sermon 352, no. 6, and Against Faustus, book 12, ch. 30.

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Omnes, inquit Apostolus, qui volunt pie vivere in Christo, persecutionem patiuntur (II Tim. III, 12), et ab hostibus impugnantur. Et ideo agens quisque iter vitae hujus, auxiliante Christo, indesinen⟨t⟩er debet esse armatus, et stare semper in castris. Si ergo et tu semper vigilare volueris, ut te cognoscas in Domini castris militare, observa illud quod idem apostolus dicit, Nemo militans Deo, implicat se negotiis saecularibus, ut ei placeat cui se probavit (Id. II, 4). Qui si ita militas, ut a rebus saecularibus liber sis, et in castris Dei agas semper excubias; et dicitur de te illud, quod paulo superius audivimus, quia per verbum Domin⟨i⟩ exeas de deserto Sin, et venias in Raphidin. Sin enim interpretatur Tentatio; Raphidin vero, Sanitas judicii. Qui bene exit de tentatione, et quem tentatio probabilem reddit, ipse venit ad sanitatem judicii. In die enim judicii salvus erit, et sanitas cum eo erit, qui in tentatione vitae praesentis nunquam contra Deum murmurans, minime fuerit vulneratus: sicut in Apocalypsi legimus, Qui vicerit, dabo ei edere de ligno vitae, quod est in paradiso (Apoc. II, 7). Venit ergo ad sanitatem judicii, qui bene causam alterius audiens, disponit sermones suos in judicio, et munera super innocentem non accipit.

All, says the Apostle, who wish to live piously in Christ suffer persecution (2 Tim. 3:12), and are attacked by enemies. And therefore each one making the journey of this life must, with Christ's help, be armed unceasingly, and stand always in the camp. If, then, you too wish to keep watch always, so that you may know yourself to be serving as a soldier in the Lord's camp, observe what the same apostle says: No one serving as a soldier to God entangles himself in worldly affairs, so that he may please Him to whom he has proved himself (ibid. 2:4). If you serve as a soldier in such a way that you are free from worldly things, and always keep the watches in the camp of God, then there is said of you also what we heard a little earlier, that by the word of the Lord you go out from the desert of Sin and come into Raphidin. For Sin is interpreted Temptation; but Raphidin, Soundness of judgement. He who comes out well from temptation, and whom temptation renders approved, he comes to soundness of judgement. For on the day of judgement he will be safe, and soundness will be with him, who in the temptation of the present life, never murmuring against God, was in no way wounded: as we read in the Apocalypse, He who conquers, I will give him to eat of the tree of life, which is in paradise (Rev. 2:7). He comes, therefore, to soundness of judgement who, hearing well the case of another, orders his words in judgement, and does not accept gifts against the innocent.

2. Sitis multiplex. Qu⟨i⟩d ergo in consequentibus Scriptura commemorat? Sitivit, inquit, ibi populus aquam, et murmuravit contra Moysen (Exod. XVII, 3). Videtur fortasse ex superfluo dictum, quod dixit, quia aquam sitiverit populus. Cum enim dixisset, Sitivit populus; quid opus fuit ut adderet, aquas? Sic enim habet antiqua translatio. Quare hoc addidit, nisi quia aquam sitivit, qui debuit sitire justitiam? Beati enim qui esuriunt et sitiunt justitiam (Matth. V, 6). Et iterum, Sitivit anima mea ad Deum vivum (Psal. XLI, 3). Multae enim sunt sites. Sitiunt justi, sitiunt et peccatores; illi just⟨i⟩tiam, isti luxuriam: justi sitiunt Deum, peccatores sitiunt aurum. Sitivit ergo populus aquam, qui debuit sitire justitiam.

2. Thirst is manifold. What, then, does Scripture record in what follows? There, it says, the people thirsted for water, and murmured against Moses (Exod. 17:3). It perhaps seems to have been said superfluously, when it said that the people thirsted for water. For when it had said, The people thirsted, what need was there for it to add, for waters? For so the old translation has it. Why did it add this, except that the people thirsted for water who ought to have thirsted for justice? For blessed are those who hunger and thirst for justice (Matt. 5:6). And again, My soul has thirsted for the living God (Ps. 41:3). For there are many thirsts. The just thirst, and sinners thirst too; the former for justice, the latter for luxury: the just thirst for God, sinners thirst for gold. So the people thirsted for water who ought to have thirsted for justice.

3. Christus percussa petra quae fontes eduxit. Bellum quis diabolo ind⟨i⟩cit. Dixit ergo ad Moysen Dominus: Tolle virgam, et percute petram, ut educat populo aq⟨u⟩am. Ecce est ⟨p⟩etra, et habet a⟨q⟩uam. Sed haec ⟨p⟩etra nisi percussa fuerit, aquas omnino non habet: percussa vero fontes producit et flumina; sicut in Evangelio legimus: Qui credit in me, flumina de ventre ejus fluent aquae vivae (Joan. VII, 38). Percussus enim Christus et in crucem actus novi Testamenti fontes eduxit. Necesse ergo erat, ut ille percuteretur. Nisi enim ille percussus fuisset, et de sacro ejus latere sanguis et aqua manasset, universus mundus sitim verbi Dei patiens interisset. Percussit ergo M⟨o⟩yses virga bis silicem. Quid est hoc, fratres? Nec hoc puto esse si⟨n⟩e mysterio. Quid est hoc, quod non semel, sed bis virga percussa est petra? Ideo secunda vice petra percutitur, quia duo lig⟨n⟩a in crucis patibulo eriguntur: quia in uno ligno sacras manus expandit, in alio vero a capite usque ad pedes immaculatum corpus extendit. Bibit ergo de petra populus, et statim bellum iniit contra Amalec. Videte, fratres, quia postquam aquam quisque de petra biberit, id est, Christi sacramenta susceperit, necesse est illi ad pugnam procedere. Tamdiu enim aliquis diabolum contra se p⟨u⟩gnantem non sentiet, quamdiu opera illius exercere voluerit. Qui vero illum reliquerit, et de petra bibens Christum sequi elegerit, necesse est ut illum patiatur infestum, cui justo judicio voluit praeponere Christum. Quisquis ergo Christo conjungitur, non ad delicias, non ad voluptates, sed ad praelium praeparetur: quia, Omnes qui volunt pie vivere in Christo, persecutionem patiuntur (II Tim. III, 12); et iterum, Per multas tribulationes

3. Christ is the struck rock that brought forth springs. Who declares war on the devil. So the Lord said to Moses: Take the rod, and strike the rock, that it may bring forth water for the people. Behold, there is the rock, and it has water. But this rock, unless it has been struck, has no waters at all: but when struck it produces springs and rivers; as we read in the Gospel: He who believes in Me, out of his belly shall flow rivers of living water (John 7:38). For Christ, struck and driven onto the cross, brought forth the springs of the New Testament. It was necessary, therefore, that He should be struck. For had He not been struck, and had blood and water not flowed from His sacred side, the whole world, suffering thirst for the word of God, would have perished. So Moses struck the flint twice with the rod. What is this, brothers? I do not think this to be without a mystery either. What is this, that the rock was struck with the rod not once but twice? The rock is struck a second time for this reason, that two beams are raised up in the gibbet of the cross: for on one beam He stretched out His sacred hands, and on the other He extended His spotless body from head to feet. So the people drank from the rock, and at once entered into war against Amalec. See, brothers, that after anyone has drunk water from the rock, that is, has received the sacraments of Christ, he must go forth to battle. For as long as someone is willing to carry out the devil's works, so long will he not feel him fighting against him. But whoever has abandoned him, and drinking from the rock has chosen to follow Christ, must suffer him as an enemy, since by a just judgement he chose to set Christ before him. Whoever, therefore, is joined to Christ, let him prepare himself not for delights, not for pleasures, but for battle: because, All who wish to live piously in Christ suffer persecution (2 Tim. 3:12); and again, Through many tribulations

Editors' notes and page, col. 1796

Footnotes

(1) ‹anchor: not visible› · call in col 1796

Origenes, qui bene disponit sermones suos in judicio. Quid ergo, etc.

Origen: who orders his words well in judgement. What then, etc.

(printed under page 160)

(2) ‹anchor: sitim verbi Dei patiens interisset› · call in col 1796

Apud Origenem, omnes nos sitim verbi Dei pateremur.

In Origen: omnes nos sitim verbi Dei pateremur ("we should all suffer thirst for the word of God").

(printed under page 160)