PL 39 · cols. 1895–1898

Appendix to Augustine's Sermones: Sermones supposititii, Sermones 77-93

Sermons LXXVII–LXXVIII

SERMO LXXVII. De verbis Evangelii Matthaei, cap. XXV, 34-43, Venite, benedicti Patris, etc.

Sermon 77. On the words of the Gospel of Matthew, chap. 25:34-43, Come, blessed of the Father, etc.

1. Lectio sacra frequenter usurpanda. Deus invitus vindicat. Modo cum Evangelium legeretur, fratres charissimi, audivimus dicentem Dominum, Venite, benedicti Patris mei, percipite regnum quod vobis paratum est ab origine mundi. Ut ergo istam vocem desiderabilem audire, et ab auditu malo possitis evadere; totis viribus, Deo auxiliante, attendite et hanc lectionem divinam in domibus vestris vel in ecclesia libenter et obedienter, frequenter legere, et audire facite. Sicut enim vox illa desiderabilis est, per quam dicitur misericordibus, Venite, benedicti, percipite regnum; ita e contrario sceleratis et inmisericordibus metuenda est et valde terribilis, quam audituri sunt, quibus dicendum est, Discedite a me, maledicti, in ignem aeternum. Avertat a nobis hoc Deus, fratres charissimi, et ab auditu malo nos liberare dignetur; ut in nobis impleatur illud quod scriptum est, In memoria aeterna erit justus, ab auditu malo non timebit (Psal. CXI, 7): hoc enim erit auditum malum, quod audituri sunt impii, Discedite a me, maledicti, in ignem aeternum. Irrevocabilis enim sententia erit, quae a piissimo Deo ideo multo ante praedicitur, ut a nobis totis viribus caveatur. Si enim nos Deus noster vellet punire, non nos ante tot saecula commoneret. Invitus quodam modo vindicat, qui quomodo evadere possimus, multo ante demonstrat. Non enim te vult percutere qui tibi clamat, Observa.

1. The sacred reading is to be used frequently. God punishes unwillingly. Just now, while the Gospel was being read, dearest brethren, we heard the Lord saying, Come, blessed of My Father, receive the kingdom which has been prepared for you from the beginning of the world. So then, that you may be able to hear this desirable voice and to escape the evil hearing, with all your strength, with God's help, give heed, and cause this divine lesson to be read frequently and to be heard, willingly and obediently, in your houses or in church. For just as that voice is desirable by which it is said to the merciful, Come, blessed, receive the kingdom; so, on the contrary, that which the wicked and unmerciful are to hear is to be feared and is exceedingly terrible, those to whom it must be said, Depart from Me, accursed, into the eternal fire. May God turn this away from us, dearest brethren, and deign to free us from the evil hearing; so that in us may be fulfilled what is written, The just man will be in everlasting remembrance; he will not fear the evil hearing (Ps. 111:7): for this will be the evil hearing which the impious are to hear, Depart from Me, accursed, into the eternal fire. For irrevocable will be the sentence which is foretold long beforehand by the most loving God precisely so that it may be guarded against by us with all our strength. For if our God wished to punish us, He would not warn us so many ages in advance. In a certain manner He punishes unwillingly Who shows long beforehand how we may escape. For He does not wish to strike you Who cries out to you, Take heed.

2. Coelum nobis praedestinatum, non gehenna. Considerate tamen quid dicturus est ad dexteram positis: Venite, inquit, benedicti, percipite regnum quod vobis paratum est ab origine mundi. Advertite, fratres charissimi, quia regnum coelorum nobis praedestinatum est? gehenna autem, non nobis, sed diabolo praeparata est. Denique sic audituri sunt ad sinistram positi, Discedite a me, maledicti, in ignem aeternum, qui paratus est: non dixit, Vobis: sed, diabolo et angelis ejus.

2. Heaven, not Gehenna, has been predestined for us. Consider, however, what He is going to say to those placed at the right hand: Come, He says, blessed, receive the kingdom which has been prepared for you from the beginning of the world. Do you notice, dearest brethren, that the kingdom of heaven has been predestined for us? but Gehenna has been prepared, not for us, but for the devil. Accordingly, those placed at the left will hear thus, Depart from Me, accursed, into the eternal fire, which has been prepared: He did not say, For you; but, for the devil and his angels.

3. Eleemosynae faciendae necessitas. Rogo tamen vos, fratres, fideliter et diligenter attendite et illam sententiam quam audituri sunt impii, et illam quam audituri sunt sancti. Venite, inquit, benedicti, percipite regnum. Quare? Quia esurivi, et dedistis mihi manducare; sitivi, et dedistis mihi bibere, et reliqua. Peccatoribus autem, Esurivi enim, inquit, et non dedistis mihi manducare. Ergo nec illi qui ad dexteram erunt, ideo accepturi sunt, quia nunquam peccaverunt; sed quia peccata sua mundare eleemosynis studuerunt: et illi qui ad sinistram erunt, non ideo mittentur in ignem aeternum, quia peccatores fuerunt; sed quia peccata sua eleemosynis redimere noluerunt. Ac sic et illos largitas sola glorificabit, et istos sola sterilitas condemnabit: quia sicut impossibile est ut ullus homo esse possit sine peccato; sic per Dei misericordiam possibile est ut bonis operibus, et praecipue eleemosynis se unusquisque redimat a peccato: ut non in eo

3. The necessity of giving alms. I ask you, however, brethren, attend faithfully and diligently both to that sentence which the impious are to hear, and to that which the saints are to hear. Come, He says, blessed, receive the kingdom. Why? Because I was hungry, and you gave Me to eat; I was thirsty, and you gave Me to drink, and the rest. But to the sinners, For I was hungry, He says, and you did not give Me to eat. Therefore neither will those who are at the right receive on this account, because they never sinned; but because they strove to cleanse their sins with alms: nor will those who are at the left be sent into the eternal fire on this account, because they were sinners; but because they refused to redeem their sins with alms. And so generosity alone will glorify the former, and barrenness alone will condemn the latter: because, just as it is impossible that any man can be without sin, so through the mercy of God it is possible that each one should redeem himself from sin by good works, and especially by alms: so that in him there may not

Editors' notes and page, col. 1895

Footnotes

(a) ‹anchor: not visible (sermon title)› · call in col 1895

Alias, de sanctis 38.

Formerly [numbered] On the Saints 38.

(printed under page 210)

(b) ‹anchor: not visible (sermon title)› · call in col 1895

In Appendice nunc primum collocatur. Ex iis est quos Lovanienses reliquerunt dubios, Verlinus et Vindingus supposititios pronuntiarunt. Caesario adscribunt Mss. Corbeienses duo, quorum alter tamen a secunda manu correctus, Augustino ante tribuebat. De num. 5 vid. Caesarii homil. 21 et homil. 4 inter editas a Baluzio; de num. 6, homil. 12 inter easdem.

Now placed in the Appendix for the first time. It is one of those which the Louvain editors left as doubtful, and which Verlinus and Vindingus declared spurious. Two Corbie manuscripts ascribe it to Caesarius, though one of them, corrected by a second hand, formerly assigned it to Augustine. On no. 5 see Caesarius's homily 21 and homily 4 among those edited by Baluze; on no. 6, homily 12 among the same.

(printed under page 210)

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other: the column opens with the end of the previous work (another unit); not set here: the unit begins at SERMO LXXVII.
other: footnote 1 under this column (Sic codex Portarum, [fuerunt.]) is called at "fuerint" in the preceding sermon, above the unit's start; not set here (Q1).

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illud impleatur quod scriptum est, Judicium sine misericordia illi qui non fecit misericordiam (Jacobi II, 13); sed magis ad eum sententia illa pertineat, Beati misericordes, quoniam misericordiam consequentur (Matth. V, 7); et illud, Dispersit, dedit pauperibus; justitia ejus manet in saeculum saeculi (Psal. CXI, 9).

be fulfilled that which is written, Judgement without mercy to him who has not shown mercy (Jas. 2:13); but rather that sentence may apply to him, Blessed are the merciful, for they shall obtain mercy (Matt. 5:7); and that one, He has scattered, he has given to the poor; his righteousness remains for ever and ever (Ps. 111:9).

4. Sterilitas sola damnationis rea. Ad judicium qui non veniant. Et hoc considerate, fratres, pro qua re mittentur in ignem aeternum. Non enim illis dicendum est, Quia homicidium fecistis, quia adulterium commisistis, quia alienam substantiam rapuistis: sed hoc solum audituri sunt, Quia esurivi, et non dedistis mihi manducare. Rogo vos, fratres charissimi, nolite haec transitorie cogitare, [nec credatis quod hoc de Judaeis tantum aut Paganis vel haereticis fuerit dictum: sed definitissime credite, quia hoc Christiani et Catholici, qui in malo opere perseverare voluerint, audituri sunt. Ad judicium enim non veniunt nec Pagani, nec haeretici, nec Judaei: quia de ipsis scriptum est, Qui non credit, jam judicatus est (Joan. III, 18). Et ideo inter illos qui ad sinistram mittendi sunt, non solum laici erunt; sed et multi episcopi, quod pejus est; clerici mali, vel monachi cupidi vel superbi, simul et sanctimoniales et viduae iracundae, superbae, vel cupidae: et si eis fructuosa poenitentia non subvenerit, audituri sunt illam metuendam et irrevocabilem vocem, Discedite a me, maledicti, in ignem aeternum.] Sententia ista, si eam fideliter et cum ingenti tremore voluerimus audire, ab omni opere malo nos poterit revocare.

4. Barrenness alone is guilty of damnation. Who do not come to judgement. And consider this, brothers: for what reason they will be sent into the eternal fire. For it is not to be said to them, Because you have committed murder, because you have committed adultery, because you have seized another's property: but this alone they will hear, Because I was hungry, and you did not give Me to eat. I beg you, dearest brothers, do not think of these things in passing, [and do not believe that this was said only of Jews or pagans or heretics: but believe most definitely that Christians and Catholics who are willing to persevere in evil work will hear this. For neither pagans, nor heretics, nor Jews come to judgement: because of them it is written, He who does not believe is already judged (John 3:18). And therefore among those who are to be sent to the left there will be not only laymen; but also many bishops, which is worse; wicked clerics, or monks who are greedy or proud, and likewise nuns and widows who are irascible, proud, or greedy: and if fruitful penance does not come to their aid, they will hear that fearful and irrevocable voice, Depart from Me, you cursed, into the eternal fire.] This sentence, if we are willing to hear it faithfully and with great trembling, will be able to call us back from every evil work.

5. Raptorum qualia tormenta: qualia male agentium. Diligenter ergo attendite quid Veritas dixerit, Discedite a me, maledicti, in ignem aeternum; quia esurivi, et non dedistis mihi manducare. Si in ignem mittitur, qui esurienti non dedit panem suum; putas ubi mittendus est, qui tulit alienum? Si in ignem mittitur, qui nudum non vestivit; ubi mittendus est, qui vestitum exspoliavit? Si cum diabolo damnatur, qui hospitibus non praebuit domum suam; putas ubi mittendus est, qui tulit alienam? Si periturus est qui in carcere non visitavit; quid de illo fiet, qui forte injuste in carcerem misit? Rogo vos, fratres, hic attendite: quam spem habere possunt qui mala faciunt; quando illi perituri sunt qui bona non faciunt? Denique et alio loco Dominus terribiliter nos admonet, dicens: Omnis arbor quae non facit fructum bonum, excidetur et in ignem mittetur (Matth. VII, 19). Non dixit, Quae facit fructum malum; sed, quae non facit fructum bonum. Hinc ergo possumus evidenter agnoscere quas poenas arbor spinosa in die judicii patietur; quando illa quae fructum non dederit, excidetur et in ignem mittetur.

5. What torments await robbers: what await evildoers. Pay careful attention, then, to what the Truth said, Depart from Me, you cursed, into the eternal fire; for I was hungry, and you did not give Me to eat. If he is sent into the fire who did not give his bread to the hungry, where do you think he is to be sent who took what belongs to another? If he is sent into the fire who did not clothe the naked, where is he to be sent who stripped the clothed? If he is damned with the devil who did not offer his house to strangers, where do you think he is to be sent who took another's house? If he is to perish who did not visit [one] in prison, what will become of him who perhaps unjustly sent [someone] into prison? I beg you, brothers, pay attention here: what hope can those have who do evil things, when those are to perish who do not do good things? Moreover, in another place too the Lord warns us in a terrifying way, saying: Every tree that does not bear good fruit will be cut down and sent into the fire (Matt. 7:19). He did not say, That which bears bad fruit; but, that which does not bear good fruit. From this, then, we can clearly recognize what punishments the thorny tree will suffer on the day of judgement, when that which has not yielded fruit will be cut down and sent into the fire.

6. Fides sine operibus Christiano nil prodest. Nemo se decipiat, fratres charissimi, nemo se falsa spe circumveniat; christiani nominis non facit sola dignitas christianum. Nihil prodest quod aliquis christianus vocatur ex nomine, si hoc non ostendit in opere. Scriptum est enim, Fides sine operibus mortua est. Qui enim credit, et opera bona non exercet, clamat illi Scriptura divina, Tu, inquit, credis quia Deus unus est; bene facis: et daemones credunt, et contremiscunt (Jacobi II, 17, 19). Ac sic qui credunt, et opera bona non faciunt, fidem daemonum videntur habere. Qui vero non credunt, pejores daemonibus comprobantur. Et illud diligenter considerandum est quod Dominus dicit, Qui audit verba mea et facit ea, ipse est qui diligit me: et iterum, Si quis diligit me, mandata mea custodit (Joan. XIV, 21, 23). Et sine dubio qui non custodit, non diligit. Sed et illud valde timendum est, quod iterum Dominus dicit: Quid prodest quod dicitis, Domine, Domine, et non facitis quae dico (Matth. VII, 21, et Luc. VI, 46)? Scire debemus, fratres charis⟨s⟩unt,

6. Faith without works profits a Christian nothing. Let no one deceive himself, dearest brothers, let no one ensnare himself with false hope; the dignity of the Christian name alone does not make a Christian. It profits nothing that someone is called a Christian by name, if he does not show this in work. For it is written, Faith without works is dead. For to him who believes and does not perform good works, the divine Scripture cries out, You, it says, believe that God is one; you do well: the demons also believe, and tremble (Jas. 2:17, 19). And so those who believe and do not do good works are seen to have the faith of demons. But those who do not believe are proved worse than demons. And that also is to be carefully considered which the Lord says, He who hears My words and does them, he it is who loves Me: and again, If anyone loves Me, he keeps My commandments (John 14:21, 23). And without doubt he who does not keep them does not love. But that too is greatly to be feared which the Lord says again: What does it profit that you say, Lord, Lord, and do not do what I say (Matt. 7:21, and Luke 6:46)? We ought to know, dearest brothers,

Editors' notes and page, col. 1896

Footnotes

(1) ‹anchor: not visible› · call in col 1896

Mss. omittunt quae uncinulis distinximus, quae nihilominus a Caesarii stilo haud abhorrent, apud quem inter caeteras voces, definitissime creaite, non raro occurrunt.

The manuscripts omit what we have marked off with brackets, which nevertheless is not at all foreign to the style of Caesarius, in whom, among other expressions, "definitissime creaite" [reading of the print uncertain] occur not rarely.

(printed under page 210)

(2) ‹anchor: in carcere non visitavit› · call in col 1896

Er. Lugd. Ven. et Lov., si periturus est qui carcerem non visitavit.

Erasmus, the Lyons, Venice and Louvain editions: "if he is to perish who did not visit the prison".

(printed under page 210)

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quia nihil prodest verbis proferre fidem, et factis deserere veritatem. Sicut enim nobis non pla⟨c⟩et, si servi nostri verbis se profiteantur nostra esse ⟨m⟩ancipia, et tamen non velint implere opera sua, ita nec Deo placet, si se quisque christianum verbis tantummodo esse pronuntiat; et opera quae fieri jussit Christus, implere dissimulet. Denique beatus Apostolus, cum de reddenda ratione in die judicii loqueretur, ita pronuntiavit, dicens: Oportet nos, inquit, omnes stare ante tribunal Christi, ut referat unusquisque propria corporis, prout gessit sive bonum, sive malum (II Cor. V, 10); et Dominus in Evangelio, Tunc, inquit, reddet unicuique secundum opera sua (Matth. XVI, 27). Non dixit, Secundum fidem suam; sed, Unicuique secundum opera sua: quia, sicut jam supra dixi, Jacobus apostolus clamat, Fides sine operibus mortua est. Nos ergo, fratres charissimi, si poenam evadere et ad aeternam beatitudinem volumus pervenire, non solum credamus in Deum, sed etiam toto corde diligamus, et quantum possumus, ipso adjuvante, bona opera facere studeamus: ut cum, ipso auxiliante, fecerimus quae praecepit, ipso remunerante mereamur recipere quae promittit, per Dominum nostrum Jesum Christum, qui cum Patre et Spiritu sancto, unus Deus in Trinitate, vivit et regnat per omnia saecula saeculorum. Amen.

because it profits nothing to profess faith in words and to desert the truth in deeds. For just as it does not please us if our servants profess in words that they are our slaves, and yet are unwilling to fulfil their tasks, so neither does it please God if each one declares himself a Christian in words only, and neglects to fulfil the works which Christ commanded to be done. Finally the blessed Apostle, when he was speaking about the account to be rendered on the day of judgement, declared thus, saying: We must all, he says, stand before the tribunal of Christ, so that each one may receive the things proper to the body, according as he has done, whether good or evil (2 Cor. 5:10); and the Lord in the Gospel says, Then He will render to each one according to his works (Matt. 16:27). He did not say, According to his faith; but, To each one according to his works: because, as I said already above, the apostle James cries out, Faith without works is dead. Let us therefore, dearest brethren, if we wish to escape punishment and to arrive at eternal blessedness, not only believe in God, but also love Him with our whole heart, and, as far as we are able, with His help, strive to do good works: so that when, with His aid, we have done what He has commanded, we may, with Him rewarding us, deserve to receive what He promises, through our Lord Jesus Christ, Who with the Father and the Holy Spirit, one God in Trinity, lives and reigns through all ages of ages. Amen.

SERMO LXXVIII. Rursum in Matthaei cap. XXV, 34-43, Venite, benedicti Patris mei, etc., exhortatorius ad faciendas eleemosynas.

Sermon 78. Again on Matthew chapter 25:34-43, Come, you blessed of My Father, etc., an exhortation to giving alms.

1. Lectionis istius vis. Audivimus cum E⟨v⟩angelium legeretur, terribilem vocem, metuendam pariter et desiderandam Domini nostri sententiam. Terribilis est propter illud quod dicit, Discedite a me, maledicti, in ignem aeternum; desiderabilis propter illud quod ait, Venite, benedicti, percipite regnum. Quis enim audita hac voce non contremiscat simul et gaudeat? Gaudeat quidem, quia Christus Christianis servis suis dignatus est promittere regnum; contremiscat, quia peccatoribus ignem minatur aeternum. Rogo vos, fratres, ut lectionem istam attento corde et sensu semper vigilantissimo audiatis: et quia nec laboriosa est ad parandum, semper illam memoriter teneatis, et virtutem illius assidue cogitetis. Qui enim lectionem istam diligenter attendit, etiamsi reliquas Scripturas legere non potuerit, ad omne opus bonum faciendum et ad omne malum fugiendum ista illi lectio sola sufficere potest.

1. The force of this reading. We heard, when the Gospel was read, a terrible utterance, a sentence of our Lord at once to be feared and to be desired. It is terrible because of what He says, Depart from Me, you cursed, into eternal fire; desirable because of what He says, Come, you blessed, receive the kingdom. For who, having heard this utterance, would not tremble and rejoice at the same time? Let him rejoice indeed, because Christ has deigned to promise the kingdom to His Christian servants; let him tremble, because He threatens sinners with eternal fire. I beg you, brethren, to listen to this reading with attentive heart and ever most watchful mind: and since it is not laborious to acquire, always keep it in memory, and constantly reflect on its force. For whoever attends diligently to this reading, even if he has been unable to read the other Scriptures, this reading alone can suffice him for doing every good work and for fleeing every evil.

2. Salutis vel damnationis quae ratio. Attendite ergo, fratres, et videte quid sit quod Christus illis qui ad dexteram futuri sunt, se dicturum esse promittit: Venite, inquit, benedicti, percipite regnum: quia esurivi, et dedistis mihi manducare; sitivi, et dedistis mihi bibere, et caetera quae sequuntur. Illis vero qui ad sinistram erunt, quid dicturus est? Discedite a me, maledicti, in ignem aeternum, qui paratus est diabolo et angelis ejus. Esurivi enim, et non dedistis mihi manducare; sitivi, et non dedistis mihi bibere, et reliqua. Attendite ergo, fratres, et videte quia non dixit, Discedite a me, maledicti; quia furtum fecistis, quia falsum testimonium dixistis, quia homicidium aut adulterium commisistis, quod gravius esse non dubitatur:

2. What is the ground of salvation or damnation. Attend therefore, brethren, and see what it is that Christ promises He will say to those who will be at the right hand: Come, He says, you blessed, receive the kingdom: for I was hungry, and you gave Me to eat; I was thirsty, and you gave Me to drink, and the rest that follows. But to those who will be at the left, what will He say? Depart from Me, you cursed, into eternal fire, which is prepared for the devil and his angels. For I was hungry, and you did not give Me to eat; I was thirsty, and you did not give Me to drink, and the rest. Attend therefore, brethren, and see that He did not say, Depart from Me, you cursed, because you committed theft, because you spoke false testimony, because you committed homicide or adultery, which is without doubt graver:

Editors' notes and page, col. 1897

Footnotes

(1) ‹anchor: not visible› · call in col 1897

A manuscriptis abest vox, fidem.

The word fidem ("faith") is missing from the manuscripts.

(printed under page 211)

(2) ‹anchor: not visible› · call in col 1897

Codex cl., mereamur recipere quae promittit, regnante Domino nostro Jesu Christo, cui est gloria in saecula saeculorum. Amen.

The manuscript cl. [reads]: "may we deserve to receive what he promises, our Lord Jesus Christ reigning, to whom is glory for ages of ages. Amen."

(printed under page 211)

(a) ‹anchor: not visible (sermon title)› · call in col 1897

Augustini nomen in Mss. Vaticano et Remigiano praefert. At in Bibliotheca Patrum, homilia Caesarii est ordine trigesima nona; et verius, nostro judicio; tametsi sermo illic quoad reliqua mendosior excusus sit, et paulo alius quam in praedictis, quos hic secuti sumus, manuscriptis repraesentetur. De num. 1 vide Caesarii homil. 4; de num. 3, homil. 24; de num. 5, homil. 2 et 22; de num. 6, homil. 22.

It bears Augustine's name in the Vatican and Remigian manuscripts. But in the Bibliotheca Patrum it is the thirty-ninth homily of Caesarius in order, and more truly so, in our judgement; although there the sermon is printed rather more faultily in other respects, and is given somewhat otherwise than in the aforesaid manuscripts, which we have followed here. On no. 1 see Caesarius's homily 4; on no. 3, homily 24; on no. 5, homilies 2 and 22; on no. 6, homily 22.

(none in col 1898) (printed under page 211)

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non hoc dixit; sed ait, Esurivi enim, et non dedistis mihi manducare; sitivi, et non dedistis mihi bibere: et non dixit, Quia res alienas tulistis, quod magis iniquum est; sed ait, De substantia vestra pauperibus non dedistis: non, Quia mala opera fecistis; sed, Quia bona facere noluistis. Ac sic et illos qui ad dexteram futuri sunt, sola m⟨i⟩sericordia liberabit; et illos qui in sinistra sunt, sola avaritia condemnabit. Quod autem dictum est illis qui a dextris sunt, Venite, benedicti, percipite regnum; non ideo hoc audituri sunt, quia non peccaverunt: sicut illis ad sinistram non est dicturus, Discedi⟨t⟩e a me, maledicti, quia peccastis; sed quia peccata vestra eleemosynis redimere noluistis. Sine peccato nullus hominum esse potest: sed tamen peccata sua redimere eleemosynis omnis homo, auxiliante Domino, potest.

He did not say this; but He says, For I was hungry, and you did not give Me to eat; I was thirsty, and you did not give Me to drink: and He did not say, Because you took the things of others, which is more wicked; but He says, You did not give to the poor from your substance: not, Because you did evil works; but, Because you were unwilling to do good. And so mercy alone will deliver those who are to be on the right; and avarice alone will condemn those who are on the left. But as for what was said to those who are on the right, Come, blessed ones, receive the kingdom: they are not going to hear this because they did not sin; just as He is not going to say to those on the left, Depart from Me, accursed ones, because you sinned; but because you were unwilling to redeem your sins by almsgiving. No one among men can be without sin: but nevertheless every man, with the Lord's help, can redeem his sins by almsgiving.

3. Quantum plectendi sint male agentes. In ista enim sententia Domini qua dixit, quod ille qui esurientem non paverit et nudum non vestierit, mittetur in ignem aeternum, possumus evidenter cognoscere quali tormento vel quali poena damnandi sunt illi qui male faciunt; quando illi in ignem mittuntur, qui bona non faciunt. Si enim cum diabolo condemnatur qui pauperibus non dedit panem suum, ubi damnandus est ille qui tulit alienum? Si in ignem mittitur qui nudum non vestivit, putas ubi mittendus est ille qui vestitum exspoliavit? Si in infernum damnatur qui peregrinum non excepit in domum suam, putas ubi damnandus est ille qui tulit domum alienam?

3. How severely evildoers are to be punished. For in this sentence of the Lord in which He said that he who has not fed the hungry and has not clothed the naked will be sent into eternal fire, we can plainly recognize with what torment or with what punishment those who do evil are to be condemned, since those who do not do good are sent into the fire. For if he who did not give his bread to the poor is condemned with the devil, where is he to be condemned who took another's? If he who did not clothe the naked is sent into fire, where, do you think, is he to be sent who stripped the clothed? If he who did not receive the stranger into his house is condemned to hell, where, do you think, is he to be condemned who took another's house?

4. Ad opera bona exhortatio. Haec ergo, fratres dilectissimi, fideliter cogitantes, quantum possumus, bona opera facere studeamus, et secundum vires nostras de pauperticula nostra peregrinis et pauperibus erogemus: ut et peccata quae fecimus redimamus, et de ipsis bonis operibus aeterna nobis praemia praeparemus. Audiamus Dominum dicentem, Beati misericordes, quoniam ipsi misericordiam consequuntur (Matth. V, 7). Audistis enim veram Domini nostri sententiam, per quam nobis regnum coelorum promittitur si eleemosynas facimus, si esurientes pascimus, sitientes potamus, nudos secundum vires nostras vestimus, peregrinos excipimus; haec omnia si fideliter agimus, securi ante tribunal aeterni Judicis veniemus: et tunc in memoria aeterna justi erimus, et ab audito malo non timebimus (Psal. CXI, 7). Quid est auditum malum, nisi illud (quod a nobis Dominus dignetur avertere!) quod ad sinistram positi audituri sunt impii, Discedite a me, maledicti, in ignem aeternum?

4. An exhortation to good works. Reflecting faithfully on these things, then, dearest brethren, let us be eager to do good works as far as we can, and according to our strength let us pay out from our little poverty to strangers and to the poor: so that we may both redeem the sins we have committed and prepare eternal rewards for ourselves from these very good works. Let us hear the Lord saying, Blessed are the merciful, for they themselves obtain mercy (Matt. 5:7). For you have heard the true sentence of our Lord, through which the kingdom of heaven is promised to us if we give alms, if we feed the hungry, give drink to the thirsty, clothe the naked according to our strength, receive strangers; if we do all these things faithfully, we shall come without fear before the tribunal of the eternal Judge: and then we shall be just in everlasting remembrance, and we shall not fear the evil thing heard (Ps. 111:7). What is the evil thing heard, if not that (which may the Lord deign to turn away from us!) which the wicked, placed on the left, are going to hear: Depart from Me, accursed ones, into eternal fire?

5. Eleemosynae commendatio. Tenete ergo vos, fratres, ad eleemosynam aut misericordiam; quia eleemosyna a morte liber⟨a⟩t, et operarium suum non permittit ire in tenebras. Unusquisque enim pro viribus suis, quantum praevalet, porrigat pauperi manum suam. Qui habet aurum, det aurum; qui habet argentum, argentum tribuat: qui vero non habet pecuniam, cum bono animo porrigat peregrino buccellam; et si non habet integram, ex eo quod habet frangat et tribuat. Talem enim Dominus per prophetam dignatus est pauperibus consolationem vel securitatem impendere, ut non diceret, Da esurienti totum panem tuum; sed, Frange esurienti panem tuum (Isai. LVIII, 7): et si non habes integrum, vel particulam aliquam partiaris.

5. A commendation of almsgiving. Hold fast, then, brethren, to almsgiving or mercy; for almsgiving delivers from death, and does not allow its worker to go into darkness. For let each one, according to his strength, as far as he is able, stretch out his hand to the poor man. He who has gold, let him give gold; he who has silver, let him bestow silver; but he who has no money, let him with a good will hold out a morsel to the stranger; and if he does not have a whole one, let him break off from what he has and bestow it. For through the prophet the Lord deigned to grant the poor such consolation or reassurance that He did not say, Give the hungry all your bread; but, Break your bread for the hungry (Isa. 58:7): and if you do not have a whole [loaf], you may share at least some small portion.

6. Hilari animo tribuendum. Lucratur qui tribuit. Et ut scias quidquid bono animo obtuleris, quam sit acceptabile Deo, audi Dominum in Evangelio de vidua illa quae duos nummos obtulit, dicentem, Vidua haec magis omnibus misit: quia reliqui qui divites erant, ex eo quod illis abundabat dederunt aliquid; illa vero totum quod habuit obtulit (Luc. XXI, 3 et 4): et ideo meruit ut illam Dominus ore proprio collaudaret. Faciat ergo unusquisque quod praevalet, et excepto victu rationabili et vestitu simplici, quidquid illi superfuerit, laetus et hilaris pauperibus tribuat. Quare laetus et hilaris? Quia dat parum, et accipit multum; porrigit nummum, et comparat regnum; tribuit parvam pecuniam, et accipit vitam aeternam: dat temporalia,

6. One must give with a cheerful heart. He who gives makes gain. And so that you may know how acceptable to God is whatever you offer with a good will, hear the Lord in the Gospel saying of that widow who offered two coins: This widow has put in more than all: for the rest, who were rich, gave something out of what they had in abundance; but she offered all that she had (Luke 21:3–4): and so she deserved that the Lord should praise her with His own mouth. Let each one, then, do what he is able, and apart from reasonable food and simple clothing, whatever is left over to him let him bestow on the poor, glad and cheerful. Why glad and cheerful? Because he gives little and receives much; he holds out a coin and purchases a kingdom; he bestows a little money and receives eternal life: he gives temporal things,

Editors' notes and page, col. 1898