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Appendix to Augustine's Sermones: Sermones supposititii, Sermones 155-173

Sermons CLXVIII–CLXX

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Abrahae omnes gentes benedicuntur, ac Salvator mundi innotuit, et plenam supernis civibus et hominibus laetitiam contulit, cum vivum se post passionem suam praebuit juxta promissum suum.

of Abraham all nations are blessed, and the Saviour of the world became known, and He bestowed full joy on the citizens above and on men, when He showed Himself alive after His passion according to His promise.

2. Dominicus dies quot mysteriis clarus. Judicii dies. Bene quoque dominicus sermo ac resurrectio Domini conjunguntur. Venerabilis est hic dies, qui dominicus dies et dies primus atque perfectus est, et dies clarus, in quo visa est prima lux (Gen. I, 5), in quo transgressi sunt filii Israel mare Rubrum siccis pedibus (Exod. XIV), et in quo pluit manna filiis Israel in deserto (Id. XVI), et quo Dominus baptizatus est in Jordane (Matth. III). Quo vinum de aqua in Cana Galilaeae factum est (Joan. II), quo benedixit Dominus quinque panes, quibus satiavit quinque millia hominum (Matth. XIV). In quo resurrexit Dominus a morte (Id. XXVIII), quo intravit Dominus in domos clausas, ubi erant discipuli congregati propter metum Judaeorum (Joan. XX, 19): in quo Spiritus sanctus descendit in Apostolos (Act. II, 4), et in quo speramus Dominum nostrum Jesum Christum ad judicium venturum: in quo die omnis creatura reformabitur in melius; ut sol et luna, septuplum lumen accipiant, et sancti homines vitam aeternam propter merita bonae obedientiae recipiant a Deo.

2. The Lord's day, with how many mysteries it is illustrious. The day of judgement. Fittingly too are the word 'Lord's' and the resurrection of the Lord joined together. Venerable is this day, which is the Lord's day and the first day and the perfect one, and a bright day, on which the first light was seen (Gen. 1:5), on which the children of Israel crossed the Red Sea with dry feet (Exod. 14), and on which it rained manna for the children of Israel in the desert (Exod. 16), and on which the Lord was baptized in the Jordan (Matt. 3). On which wine was made from water in Cana of Galilee (John 2), on which the Lord blessed five loaves, with which He fed five thousand men (Matt. 14). On which the Lord rose from death (Matt. 28), on which the Lord entered the closed houses, where the disciples were gathered for fear of the Jews (John 20:19); on which the Holy Spirit descended upon the Apostles (Acts 2:4), and on which we hope that our Lord Jesus Christ will come to judgement: on which day every creature will be reformed for the better, so that the sun and the moon receive sevenfold light, and holy men receive from God eternal life on account of the merits of good obedience.

SERMO CLXVIII. In Pascha, X.

Sermon 168. On Easter, 10.

1. Pascha Christi quid sit. Pascha Christi, fratres dilectissimi, regnum est coeli, salus mundi, vita credentium, occasus inferi, gloria supernorum, resurrectio mortuorum, testimonium miserationis divinae, praemium redemptionis humanae, contritio mortis abolitae. Quae festivitas Dei sacrata mysterio et cognita sacramento, virtutem Dominicae resurrectionis per Angelos indicat, per Apostolos manifestat, per corda credentium bona multiplicat. Hic igitur est dies, dilectissimi, quem fecit Dominus (Psal. CXVII, 14), ut audistis, excelsior cunctis, lucidior universis, in quo Dominus resurrexit, in quo sibi novam plebem, ut ipsi videtis, regenerationis spiritu conquisivit, in quo singulorum mentes gaudio et exsultatione perfudit. Hic ergo dies resurrectionis Christi, defunctis vita, peccatoribus venia, sanctis est gloria: siquidem operatione virtutum elevat de imis, suscitat de terrenis, collocat in excelsis, consummat justos, firmat dubios, damnat incredulos. Ad hoc enim Dominus hodie resurrexit, ut imaginem nobis futurae resurrectionis ostenderet: et ideo hodie vitali lavacro resurgens Dei populus ad instar resurrectionis Ecclesiam nostram splendore nivei candoris illuminat.

1. What the Pasch of Christ is. The Pasch of Christ, dearest brethren, is the kingdom of heaven, the salvation of the world, the life of believers, the downfall of hell, the glory of those above, the resurrection of the dead, the testimony of divine compassion, the reward of human redemption, the crushing of death done away with. This festival, consecrated by the mystery of God and made known by the sacrament, shows the power of the Lord's resurrection through the Angels, makes it manifest through the Apostles, multiplies its goods through the hearts of believers. This therefore, dearest ones, is the day which the Lord has made (Ps. 117:14), as you have heard, loftier than all, brighter than every other, on which the Lord rose again, on which, as you yourselves see, He won for Himself a new people by the spirit of regeneration, on which He flooded the minds of each one with joy and exultation. This day of Christ's resurrection, then, is life to the dead, pardon to sinners, glory to the saints: since by the working of His powers it raises up from the depths, awakens from earthly things, places on high, perfects the just, strengthens the doubting, condemns the unbelieving. For to this end the Lord rose today, that He might show us an image of the future resurrection: and therefore today the people of God, rising from the life-giving washing after the likeness of the resurrection, lights up our Church with the splendour of snowy whiteness.

2. Baptismus futurae resurrectionis imago. Latronis devotio imitanda. Gratias Deo nostro agere debemus, quod dum sancti Paschae solemnitatem colimus, futurae resurrectionis speciem jam videamus. Resurrecturum est enim humanum genus in saeculi consummatione post mortem, nunc resurgit in Baptismo: suscitandus est tunc Dei populus post soporem, nunc suscitatur post infidelitatem: liberandus est tunc a mortali conditione, nunc liberatur ab ignorantiae caecitate: renasciturus est ad aeternitatem, tunc renascitur ad salutem. Omnes enim qui olim in Christo baptizati, assumere non possunt candidam vestem, conversationem saltem candidam non relinquant. Solet sub nigro habitu anima satis pura latitare; nec multum interest si non habet quis candidam vestem. Talis latro fuit ille in Evangelio, qui crucifixus cum

2. Baptism the image of the future resurrection. The devotion of the thief to be imitated. We ought to give thanks to our God that, while we keep the solemnity of the holy Pasch, we already see a likeness of the future resurrection. For the human race is to rise again at the consummation of the age after death; now it rises in Baptism: the people of God is to be awakened then after sleep, now it is awakened after unbelief: it is to be set free then from the mortal condition, now it is set free from the blindness of ignorance: it is to be reborn to eternity, then it is reborn to salvation. For all who were once baptized in Christ, if they cannot put on the white garment, let them at least not abandon a white way of life. A soul pure enough is often hidden under a black garb; nor does it matter much if someone does not have a white garment. Such was that thief in the Gospel who, crucified with

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Alias, de Tempore 163.

Elsewhere, De Tempore 163.

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In Appendice nunc primum collocatur. In Lovaniensium editione dubius est, supposititius vero censura Verlini et Vindingi. Conflatus est ex duabus partibus, quarum posterior quidem Caesarii, prior vero Fausti, stilum refert: sed in ista posteriore parte non conveniunt manuscripti. Horum autem plerique ad illa verba n. 2, « Attendite ergo, charissimi et videte, » etc., disputationem deinceps maxime diversam subjiciunt. De num. 3 confer homil. 12 ex editis a Baluzio, et Caesarii homil. 13; de num. 4, Caesarii homil. 35 et 31.

Now placed in the Appendix for the first time. In the Louvain edition it is doubtful, but spurious by the judgement of Verlinus and Vindingus. It is put together from two parts, the latter of which shows the style of Caesarius, the former that of Faustus; but in this latter part the manuscripts do not agree. Most of them, at the words in no. 2, "Attend therefore, dearest ones, and see," etc., add from there on a very different discussion. On no. 3 compare Homily 12 among those published by Baluze, and Caesarius, Homily 13; on no. 4, Caesarius, Homilies 35 and 31.

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Salvatore clamasse dicitur, Memento mei, Domine, dum veneris in regnum tuum (Luc. XXIII, 42). Attendite ergo, charissimi, et videte quid fidelis obtinet, quid meretur. Regnum Salvatoris latro poscit in cruce: et dum poenae multitudinem patitur, ad praemia aeterna perducitur. Imitamini ergo ejus devotionem, imitamini amare Christum: quod poscit latro moriendo, vos desiderate bene vivendo. Illius credulitati paradisus aperitur, et nostrae spei aeternorum monstratur firmitas praemiorum. Laetemur ergo et exsultemus in hac die, in qua Dominus resurgens perculit mortem, intulit salutem.

the Saviour is said to have cried out, Remember me, Lord, when Thou comest into Thy kingdom (Luke 23:42). Pay attention, therefore, dearly beloved, and see what the faithful man obtains, what he merits. The thief asks for the kingdom of the Saviour on the cross: and while he suffers a multitude of punishment, he is brought through to eternal rewards. Imitate, therefore, his devotion, imitate [him] in loving Christ: what the thief asks for by dying, you must desire by living well. To his faith paradise is opened, and to our hope the firmness of the eternal rewards is shown. Let us rejoice, therefore, and exult on this day, on which the Lord, rising again, struck down death and brought in salvation.

3. Fidejussorum officium. Hoc itaque admoneo, fratres dilectissimi, ut quoties Paschalis solemnitas venit, quicumque viri, quaecumque mulieres de sacro fonte filios spiritualiter exceperunt, cognoscant se pro ipsis fidejussores apud Deum exstitisse: et ideo semper illis sollicitudinem verae charitatis impendant. Admoneant, ut castitatem custodiant, virginitatem usque ad nuptias servent, a maledicto vel perjurio linguam refrenent, cantica turpia vel luxuriosa ex ore non proferant; non superbiant, non invideant, iracundiam vel odium in corde non teneant; auguria non observent, phylacteria vel characteres diabolicos nec sibi nec suis aliquando suspendant, praecantatores velut ministros diaboli fugiant; fidem catholicam teneant, ad ecclesiam frequentius currant, contempta verbositate lectiones divinas attentis auribus audiant; peregrinos excipiant, et secundum quod ipsis in Baptismo dictum est, hospitum pedes lavent; pacem et ipsi teneant, et discordes ad concordiam revocare contendant, sacerdotibus et parentibus honorem et amorem verae charitatis impendant. Haec ergo omnia et his similia si filios et filias vestras admonere contenditis, cum ipsis ad aeternam beatitudinem feliciter pervenietis.

3. The duty of sponsors. This, therefore, I urge, most beloved brethren: that whenever the Paschal solemnity comes, whatever men and whatever women have received sons spiritually from the sacred font should recognize that they have stood as sureties for them before God; and therefore they should always bestow on them the solicitude of true charity. Let them admonish them to guard chastity, to keep their virginity until marriage, to restrain the tongue from cursing or perjury, not to utter shameful or lustful songs from their mouth; not to be proud, not to envy, not to hold anger or hatred in the heart; not to observe auguries, never to hang amulets or diabolical characters on themselves or on their own, to flee enchanters as ministers of the devil; to hold the catholic faith, to run to church more frequently, and, despising idle talk, to listen to the divine readings with attentive ears; to receive strangers, and, according to what was said to them in Baptism, to wash the feet of guests; to keep peace themselves as well, and to strive to call the discordant back to concord, and to bestow on priests and parents the honour and love of true charity. If, therefore, you strive to admonish your sons and daughters of all these things and things like them, you will happily arrive with them at eternal blessedness.

4. Ad aedificationem proximi quisque tenetur. Nemo se circumveniat, fratres charissimi; nullus homo sibi soli vivit, aut sibi soli moritur: sed sicut frequenter suggessi, quantoscumque aliquis exemplo sanctae vitae aedificaverit, cum tantis et pro tantis mercedem beatae retributionis accipiet; et quantiscumque exemplum malae conversationis, etiamsi non eum illi sequantur,

4. Each person is bound to the edification of his neighbour. Let no one deceive himself, dearest brethren; no man lives for himself alone, or dies for himself alone: but, as I have frequently suggested, however many someone has edified by the example of a holy life, with so many and for so many he will receive the reward of blessed retribution; and to however many an example of bad conduct, even if they do not follow him,

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Haec verba, sicut illa Caesarii, infra, serm. 257, n. 2, ubi inter ea, pro quibus Dei justitiae obnoxii sumus, recenset « quod secundum promissionem nostram in Baptismo, « hospitibus pedes lavare neglexipus; » illustrantur antiquis Ecclesiae ritibus a nostro Edmundo Martene nuper vulgatis, lib. 4, pag. 160, ubi ex Missali Gothico-Gallicano inter Baptismi ritus recensetur: « Dum pedes ejus lavas, « dicis: Ego tibi lavo pedes. Sicut Dominus noster Jesus « Christus fecit discipulis suis, tu facias hospitibus et pere- « grinis, ut habeas vitam aeternam. » Item, pag. 169, ex alio Missali Gallico, post infusum chrisma subjicitur titulus, « Ad lavandos pedes; » ac deinde haec formula: « Domi- « nus et salvator noster Jesus Christus Apostolis suis pedes « lavit. Ego tibi pedes lavo, ut et tu facias hospitibus et pe- « regrinis qui ad te venerint: hoc si feceris, habebis vi- « tam aeternam. » Concinit his vetus Missale Gallicum Musaei Italici, tom. 1 editum. Sic enim habet: « Collectio ad pedes « lavandos; » ac deinde: « Ego tibi lavo pedes. Sicut Do- « minus noster Jesus Christus fecit discipulis suis, ita et tu « facias hospitibus et peregrinis. Dominus noster Jesus Chri- « stus tersit pedes discipulorum suorum, et ego facio tibi; « tu facies peregrinis, hospitibus et pauperibus. » Hinc colligere est Gallum fuisse auctorem sermonis de Unctione capitis et de Pedibus lavandis, editi in Appendice tomi sexti, ubi ad Neophytos haec habetur exhortatio: « Impletis autem omnibus sacramentis, etiam « mandatum vobis et exemplo et sermone tradidimus. La- « vimus enim singulorum pedes, ad imitationem vos no- « stram, imo ipsius Domini et Salvatoris nostri, provo- « cantes, ut quemadmodum nos vestros pedes lavimus, « ita etiam vos pedes fratrum et hospitum lavare debeatis; « non solum hospitales vos esse doceamus, sed etiam hu- « militer hospites ita honorantes quos in vestra suscepistis « hospitia, ut erga eos servorum implere non erubescatis « officium. »

These words, like those of Caesarius below, Sermon 257, no. 2, where among the things for which we are answerable to God's justice he lists "that, contrary to our promise in Baptism, we have neglected to wash the feet of guests," are illustrated by the ancient rites of the Church lately published by our Edmond Martène, book 4, page 160, where among the rites of Baptism from the Gothic-Gallican Missal is given: "While you wash his feet, you say: I wash your feet. As our Lord Jesus Christ did for his disciples, so may you do for guests and strangers, that you may have eternal life." Likewise, page 169, from another Gallican Missal, after the pouring of the chrism the title "For the washing of the feet" follows, and then this formula: "Our Lord and Saviour Jesus Christ washed the feet of his Apostles. I wash your feet, that you too may do so for guests and strangers who come to you: if you do this, you will have eternal life." The old Gallican Missal published in the Museum Italicum, vol. 1, agrees with these. For it has: "Collect for the washing of the feet"; and then: "I wash your feet. As our Lord Jesus Christ did for his disciples, so may you also do for guests and strangers. Our Lord Jesus Christ wiped the feet of his disciples, and I do it for you; you shall do it for strangers, guests and the poor." From this one may gather that the author of the sermon On the anointing of the head and the washing of the feet, published in the Appendix of the sixth volume, was a Gaul; there this exhortation is addressed to the neophytes: "When all the sacraments have been fulfilled, we have also handed on to you the commandment by example and by word. For we have washed the feet of each of you, calling you to imitate us, or rather our Lord and Saviour himself, that as we have washed your feet, so you also ought to wash the feet of your brothers and of guests; we teach you not only to be hospitable, but also to honour humbly the guests you have received into your homes, so that you are not ashamed to fulfil the office of servants towards them."

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praebuerit, pro tantis se malis rationem noverit redditurum. Et ideo, sicut jam supra suggessi, neophytis nostris, auxiliante Domino, exemplum bonae conversationis, quantum possumus, debemus ostendere: ut non pro illorum destructione poenam recipere, sed potius pro aedificatione ad indulgentiam peccatorum mereamur pervenire; praestante Domino nostro Jesu Christo, qui vivit et regnat in saecula saeculorum. Amen.

he has offered, let him know that he will render an account for such great evils. And therefore, as I already suggested above, we ought, with the Lord's help, to show our neophytes an example of good conduct as far as we can, so that we may deserve not to receive punishment for their destruction, but rather to attain the forgiveness of sins for their edification; by the gift of our Lord Jesus Christ, Who lives and reigns unto ages of ages. Amen.

SERMO CLXIX. In Pascha, XI

Sermon 169. On Easter, 11

1. Introitus Christi per ostia clausa miraculum est. Lectio evangelica, fratres charissimi, quae nuper auribus nostris insonuit, continet magnum miraculum. Quamvis ubique sit Dominus, ipsius miraculum continet beneficium, in quo acceperunt discipuli Spiritum sanctum. Miraculum est, quod Dominus noster Jesus Christus in carne vera intraverit ad discipulos per ostia clausa. Requiris a me forsitan rationem, et argumentum requiris. Si vera, inquies, caro fuerat quae resurrexit, quomodo ipsa clausis januis ad discipulos introivit? Itane vero, inquies, cujuspiam capit auditus, quod non observat opus, et intrare quisquam limen in corpore potuit? Redde mihi, inquis, rationem.

1. The entry of Christ through closed doors is a miracle. The Gospel reading, dearest brethren, which lately sounded in our ears, contains a great miracle. Although the Lord is everywhere, His miracle contains a benefit, in which the disciples received the Holy Spirit. It is a miracle that our Lord Jesus Christ in true flesh entered to the disciples through closed doors. Perhaps you ask me for a reason, and you ask for a proof. If, you will say, the flesh that rose was true, how did it come in to the disciples when the doors were closed? Does anyone's hearing really accept, you will say, a deed that it does not observe, and that anyone could pass a threshold in a body? Give me, you say, a reason.

2. Hinc non datur ratio vel exemplum. Ad miracula fides exigitur. Thomae fides mortua. O homo, si rationem a me poscis, non erit mirabile; si exemplum quaeritur, non erit singulare. Credis nempe Dominum Christum super aquas maris firmis gressibus ambulasse? Credis utique. Dicis igitur mihi: Si per ostia clausa Christus intravit, ubi est corporis modus? Et ego respondeo: Si super mare ambulavit, ubi est corporis pondus? Recedant paulisper modus et pondus: ille haec fecit, cui nihil impossibile est. Christus qui carnem suam potuit de sepulcro producere, non potuit clausis januis ad discipulos introire? Quando audis miraculum, serva fidem, non inquirat animus rationem. Hinc est quod et Thomas discipulus titubavit, nec credidit: sed cum Dominus postea confirmavit. Dixerant enim ei condiscipuli ejus: Vidimus Dominum. Ille autem: Nisi videro, inquit, in manibus ejus fixuram clavorum, et mittam digitum meum in latus ejus, non credam. Sciebat enim clavis in cruce confixum, sciebat lancea latus percussum: haec signa quaerebat, ideo non credebat. Manus quaerebat et latus; et dum curiosus existit in vulnere, mortem incurrerat in fide. O beate Apostole, ante oculos tuos Christus Lazarum potuit suscitare, et ipse non poterat de sepulcro surgere? Quaeris loca clavorum, et oblitus es miracula tanta signorum? Nonne ante oculos tuos caecos illuminavit, paralyticos sanavit, leprosos mundavit? Sic perdidisti in triduo memoriam magistri, ut potentiae non crederes Christi? Mors Christi in carne, vita tua debet esse in fide. Vidisti quidem percutientem lancea; sed divinam non penetravit potentiam.

2. Hence no reason or example is given. For miracles faith is required. The faith of Thomas dead. O man, if you demand a reason from me, it will not be wonderful; if an example is sought, it will not be unique. You believe, surely, that the Lord Christ walked with firm steps upon the waters of the sea? Of course you believe it. You say to me, then: If Christ entered through closed doors, where is the measure of the body? And I answer: If He walked upon the sea, where is the weight of the body? Let measure and weight withdraw for a little: He did these things to Whom nothing is impossible. Could Christ, Who was able to bring His flesh forth from the tomb, not come in to the disciples through closed doors? When you hear of a miracle, keep faith; let the mind not seek out a reason. Hence it is that the disciple Thomas too wavered and did not believe, but [believed] when the Lord afterwards confirmed [it]. For his fellow disciples had said to him: We have seen the Lord. But he said: Unless I see in His hands the print of the nails, and put my finger into His side, I will not believe. For he knew that He had been fixed to the cross with nails, he knew that His side had been pierced with a lance: these signs he sought, therefore he did not believe. He sought the hands and the side; and while he was curious about the wound, he had incurred death in faith. O blessed Apostle, before your eyes Christ was able to raise Lazarus, and could He Himself not rise from the tomb? Do you seek the places of the nails, and have you forgotten such great miracles of signs? Did He not before your eyes give light to the blind, heal the paralysed, cleanse the lepers? Have you so lost the memory of your Master in three days that you did not believe in the power of Christ? The death of Christ in the flesh, your life ought to be in faith. You saw indeed the one striking with the lance; but he did not pierce the divine power.

3. Christi tactu revixit. Ecce iterum venit Dominus, ne periret discipulus, et dicit Thomae: Infer digitum tuum huc, et vide manus meas; et affer manum tuam, et mitte in latus meum, et noli esse incredulus, sed fidelis. O pietas Salvatoris, quae non dedignatur locum ostendere cicatricis! Respondit Thomas, et dixit: Dominus meus et Deus meus! Modo est Dominus et Deus tuus; quia voluit ut videres, ne incredulitate animam perderes. Merito ad eum Dominus sic loquitur: Quia vidisti me, credidisti: beati qui non viderunt, et crediderunt, (Joan. XX, 25-29). Ecce discipulus trepidavit; Ecclesia quod non vidit credit. Beatum meritum nostrum, fratres, si in Ecclesia catholica teneatur acceptum. Hic accipitur merces, ubi vera tenetur et cognoscitur fides. Hanc igitur Ecclesiam Christus sua resurrectione constituit, in hac aeterna

3. By the touch of Christ he revived. Behold, the Lord comes again, lest the disciple perish, and says to Thomas: Bring your finger here, and see My hands; and bring your hand, and put it into My side, and do not be unbelieving, but faithful. O loving-kindness of the Saviour, which does not disdain to show the place of the scar! Thomas answered and said: My Lord and my God! Now He is your Lord and God, because He willed that you should see, lest you lose your soul through unbelief. Rightly does the Lord speak thus to him: Because you have seen Me, you have believed: blessed are those who have not seen, and have believed (John 20:25–29). Behold, the disciple trembled; the Church believes what it has not seen. Blessed is our merit, brethren, if what has been received is held in the Catholic Church. Here the reward is received, where the true faith is held and known. This Church, therefore, Christ established by His resurrection; in it eternal

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Olim, de Tempore 159; et post, in Appendice 55.

Formerly De Tempore 159; and afterwards Appendix 55.

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Incerti auctoris, qui verbis utitur Augustini, serm. 247, n. 2, ad Volusianum epist. 137.

By an uncertain author, who uses the words of Augustine, Sermon 247, no. 2, and the letter to Volusian, Letter 137.

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praemia collocavit. Credite, fratres, ille speret requiem, qui non discesserit a radice: cui est honor et gloria in saecula saeculorum. Amen.

rewards He placed. Believe, brethren: let him hope for rest who has not departed from the root: to Whom be honour and glory for ages of ages. Amen.

SERMO CLXX. In Pascha, XII.

Sermon 170. On Easter, 12.

1. In horto voluptatis Dominum requirit Maria, in necessitate desertionis Christum moesta requirit Ecclesia: ut in paradiso saltem inveniat consolatorem, quia in campis arentibus videre necdum meruit plantatorem. Ubi Dominus surgit, ibi pium plantatorem Ecclesia tristis inquirit. Resurgit Dominus in horto deliciarum propaginatis secum plantariis mortuorum. Et depictus est ille resurrectionis hortus excelsis Sanctorum cedris, botris Prophetarum, pinetis cum palmatis, fructibus amigdalae, olivae, Abel, Enoch, Eliae, Zachariae, Abrahae, Isaac, Jacob. Et in campo arescente requirit Ecclesia Deum Abraham, Deum Isaac, et Deum Jacob. Quis enim non delectetur post deformitatem desertionis per campos nullis vestitos aristarum florentibus comis intrare paradisum voluptatis? intueri post dies siccitatis arefactis corticibus gemmas arbores terrae plangentes; intueri mella fragrantia, malogranata roscidantia, lacteos et coccineos amigdalarum et persicorum flores attendere; quos Angelos delectabat aspicere in illa horticuli casa, id est, illo amoeno sepulcro, ubi sedebant Angeli, unus ad caput, alter ad pedes? Foris per hortum tegebant mundum vineae resurgentium beatorum. Angeli delectabantur in illo resurrectionis die, quia totam pacaverat terram. Delectabat eos velut amomum et cinamomum, resurrectionis novus odor suavitatis ex mortuis, ubi fragrabant balsama rorantia, vulnera Christi mortuos irrigantia. Oblectabat rosa sanguinis emicantis lilium a morte porrectum campi florentis. Illo Maria caput anxium declinabat, et linteis dominicae sepulturae, velut latissimis platani foliis in plateis, suos tergebat flebilis oculos a lacrymis pietatis. Aspexit: vidit lacum fontis de morte surgentis, et quasi herbas virides de illo lacu, quae nutrientibus aquis per lacunea vellera contexuntur.

1. In the garden of delight Mary seeks the Lord; in the distress of desertion the sorrowful Church seeks Christ: that in paradise at least she may find the Consoler, since in the parched fields she has not yet been worthy to see the Planter. Where the Lord rises, there the sad Church searches for the holy Planter. The Lord rises again in the garden of delights, the seedlings of the dead having been propagated together with Him. And that garden of the resurrection is adorned with the lofty cedars of the saints, the clusters of the Prophets, pine groves with palm groves, the fruits of the almond and of the olive, Abel, Enoch, Elijah, Zechariah, Abraham, Isaac, Jacob. And in the drying field the Church seeks the God of Abraham, the God of Isaac, and the God of Jacob. For who would not delight, after the unsightliness of desertion across fields clothed with no flowering tresses of ears of grain, to enter the paradise of delight? to behold, after days of drought, buds on the dried-up bark, the trees of the earth that had been mourning; to behold fragrant honey and dew-moist pomegranates, to gaze upon the milk-white and scarlet blossoms of almonds and peaches; which the angels delighted to look upon in that little gardener's hut, that is, in that pleasant tomb, where angels were sitting, one at the head, the other at the feet? Outside, throughout the garden, the vines of the blessed who rise again covered the world. The angels were delighting on that day of the resurrection, because He had pacified the whole earth. There delighted them, like amomum and cinnamon, the new odour of the sweetness of the resurrection from the dead, where dripping balsams gave forth fragrance, the wounds of Christ watering the dead. The rose of the blood springing forth delighted [them], the lily of the flowering field held out from death. There Mary bowed her anxious head, and with the linen cloths of the Lord's burial, as with the broadest leaves of the plane tree in the streets, she, weeping, wiped her eyes of the tears of devotion. She looked: she saw the pool of the fountain rising from death, and as it were green grasses from that pool, which by the nourishing waters are woven together through fleeces like coffered ceilings.

2. Illa sindonem cum sudario contemplata fontem non invenit, et non est sitiens satiata; sed ardentiore sitiens deplorat affectu. Nec plane solatium recepit Angelorum; quia videre cupiebat primogenitum mortuorum. Dicunt ei Angeli, Mulier, quid ploras? Utinam et nobis dicerent inter lacrymas necessitatis nostrae: Servi Dei, quare ploratis? Esset nobis renovatio gaudiorum in monumento, esset nobis et amoenitas in campo, et securitas in pelago, et munimen in castro. Atque utinam et ipse nos interroget, qui dixi⟨t⟩ Mariae, Mulier, quid ploras, et quid quaeris? sic et nobis diceret, Quem quaeritis, et quare ploratis? Diceremus: Domine, nos plangimus, et te quaerimus, sine quo nihil valemus; quia in te vivimus, movemur, et sumus. Te quaerimus: quare vivos repulisti, qui mortuos suscitasti? Floruit resurgente te cum tremore gehenna; et marcescit sine fructibus terra. Petrae ecce proruperunt plantariis mortuorum; et sulci terrarum induratis visceribus, segetum nesciunt ornamentum. Te, Domine, quaerimus, a quo quaesiti sumus; quia conversi sunt dies festi nostri in luctum, et cantica in lamentationem. Alleluia, quae est delectatio Angelorum, cum timore canitur piratarum; cithara nostra facta est lugubre canticum inter lacrymas esurientium, et obscurata super caliginem funera mortuorum.

2. She, having gazed upon the shroud with the face-cloth, did not find the fountain, and, thirsting, was not satisfied; but thirsting she laments with more ardent affection. Nor indeed did she receive the consolation of the angels, because she longed to see the firstborn of the dead. The angels say to her, Woman, why are you weeping? Would that they might say to us also amid the tears of our distress: Servants of God, why are you weeping? Then there would be for us a renewal of joys at the tomb, there would be for us both pleasantness in the field, and safety on the sea, and protection in the fortress. And would that He Himself might question us, Who said to Mary, Woman, why are you weeping, and what are you seeking? so too might He say to us, Whom are you seeking, and why are you weeping? We would say: Lord, we are lamenting, and we are seeking Thee, without Whom we can do nothing; for in Thee we live, and move, and are. We seek Thee: why hast Thou driven back the living, Thou Who hast raised the dead? At Thy rising hell flourished with trembling; and the earth withers without fruits. Behold, the rocks have burst open with the seedlings of the dead; and the furrows of the lands, their entrails hardened, know nothing of the adornment of crops. We seek Thee, O Lord, by Whom we have been sought; for our feast days have been turned into mourning, and our songs into lamentation. Alleluia, which is the delight of the angels, is sung in fear of pirates; our harp has become a mournful song amid the tears of the hungry, and the funerals of the dead are darkened beyond gloom.

3. Dicamus et nos cum Maria, Sustulerunt Dominum de monumento, et nescio ubi posuerunt eum (Joan. XX, 12). Dic nobis, Domine, Quid ploratis? quia interrogatio tua est consolatio nostra: quomodo si dicat medicus aegrotanti, Noli flere; nonne enim dat ei

3. Let us also say with Mary, They have taken away the Lord from the tomb, and I do not know where they have laid Him (John 20:12). Say to us, O Lord, Why are you weeping? for Thy questioning is our consolation: as if a physician should say to a sick man, Do not weep; for does he not give him

Editors' notes and page, col. 2073

Footnotes

(a) ‹anchor: not visible› · call in col 2073

Alias, ex Vignerianis 20.

Elsewhere, no. 20 of the Vignier sermons.

(printed under page 299)

(b) ‹anchor: not visible› · call in col 2073

In Appendice nunc primum collocatur. Nihil habet Augustiniani salis, ipso etiam, qui primus hunc in Supplemento Operum Augustini vulgavit, judice Vignerio.

Now placed in the Appendix for the first time. It has nothing of Augustine's salt, even in the judgement of Vignier himself, who first published it in the Supplement to Augustine's Works.

(printed under page 299)