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Appendix to Augustine's Sermones: Sermones supposititii, Sermones 211-230

Sermons CCXXVI–CCXXVIII

caelis est. Elige modo quod tibi placuerit. Si inimicos dilexeris, non solum amicus, sed etiam filius Dei esse mereberis. Si vero inimicos amare nolueris, propitium Deum habere non poteris : quia scriptum est, Qui odit fratrem suum, homicida est (I Joan. III, 15) ; et iterum, Qui non diligit, manet in morte (Ibid., 14) ; et iterum, Qui odit fratrem suum, in tenebris est, et in tenebris ambulat, et nescit quo vadat ; quoniam tenebrae obcaecaverunt oculos ejus (Id. II, 11) ; et iterum alibi scriptum est, Itinera impiorum, qui injuriam retinent malefacti in mortem. Numquid haec verba mea sunt, fratres charissimi? De Scripturis sanctis et canonicis proferuntur. Ut ergo nec homicidae simus, nec in tenebris remaneamus ; studeamus non solum amicos, sed etiam inimicos diligere : ut pium et misericordem Dominum possimus secundum cautionis suae vinculum libera conscientia convenire.

the heavens. Choose now whichever pleases you. If you love your enemies, you will deserve to be not only a friend but also a son of God. But if you refuse to love your enemies, you will not be able to have God favourable to you: for it is written, Whoever hates his brother is a murderer (1 John 3:15); and again, He who does not love abides in death (ibid., 14); and again, Whoever hates his brother is in darkness, and walks in darkness, and does not know where he is going; because the darkness has blinded his eyes (id. 2:11); and again it is written elsewhere, The ways of the wicked, who retain an injury, [lead] to the death of the evildoer. Are these words mine, dearest brethren? They are brought forth from the holy and canonical Scriptures. So then, that we may neither be murderers nor remain in darkness, let us strive to love not only our friends but also our enemies: so that, according to the bond of His surety, we may be able to meet the Lord, Who is kind and merciful, with a free conscience.

5. Quae in nos peccantur, indulgenda ; quae in Deum, punienda. In nobis est peccatorum remedium. Ipse enim dixit, Si dimiseritis hominibus peccata eorum, dimittet vobis Pater vester coelestis peccata vestra : si non dimiseritis, nec Pater vester dimittet vobis debita vestra. Diligenter attendite, fratres charissimi, et scitote aliud esse in Deum peccare, aliud in hominem. Quando enim in nos peccant homines, si poenitentibus veniam non indulgeamus, peccatum incurrimus : quando autem aliquis in Deum peccaverit, si sine grandi districtione indulgere voluerimus, participes nos peccatis ejus efficimus. Dixit ergo Dominus, Si dimiseritis hominibus peccata eorum, dimittet vobis Pater vester coelestis peccata vestra (Matth. VI, 14). Rogo vos, fratres, quid delicatius, quid benignius dici potest? In potestate nostra posuit, qualiter in die judicii judicemur. Non dixit, Vade in Orientem, et quaere justitiam ; naviga usque ad Occidentem, ut accipias indulgentiam : sed quid dicit? Dimitte inimico tuo, et dimittetur tibi ; indulge, et indulgebitur tibi ; da, et dabitur tibi. Nihil a te extra te quaerit. Ad te ipsum et ad conscientiam tuam te Deus dirigit : in te enim posuit quod requirit. Non enim medicamenta vulneribus tuis longe opus habes inquirere : peccatorum tuorum indulgentiam, si vis, intus in cellario cordis tui poteris invenire.

5. Sins committed against us are to be forgiven; those against God, to be punished. The remedy for sins lies with us. For He Himself said, If you forgive men their sins, your heavenly Father will forgive you your sins: if you do not forgive, neither will your Father forgive you your debts. Pay careful attention, dearest brethren, and know that it is one thing to sin against God, another against man. For when men sin against us, if we do not grant pardon to those who repent, we incur sin; but when someone has sinned against God, if we choose to forgive without great severity, we make ourselves partakers in his sins. The Lord therefore said, If you forgive men their sins, your heavenly Father will forgive you your sins (Matt. 6:14). I ask you, brethren, what could be said more gently, what more kindly? He has placed in our power how we shall be judged on the day of judgement. He did not say, Go to the East and seek justice; sail as far as the West, that you may receive pardon: but what does He say? Forgive your enemy, and it will be forgiven you; pardon, and you will be pardoned; give, and it will be given to you. He seeks nothing from you outside yourself. God directs you to yourself and to your own conscience: for He has placed in you what He requires. For you have no need to seek far off for remedies for your wounds: if you wish, you will be able to find pardon for your sins within, in the storeroom of your heart.

6. Facile indulget qui attendit quanta Deo debet. Sed dicis : Tanta mala me inimicus meus compulit sustinere, ut eum nulla possim ratione diligere. Attendis quid tibi fecerit homo, et non attendis quae tu feceris Deo? Si conscientiam tuam diligenter discutis et inquiris, sine ulla compensatione multo plura tu peccata commisisti in Deum, quam in te commiserit homo. Et qua fronte petis ut tibi Deus dignetur dimittere multum, cum tu non acquiescas dimittere parum? Si haec, quae supra diximus, spiritualia medicamenta, sicut Deo propitiante consuevistis, libenter accipitis, et in armario sanctae conscientiae vestrae reconditum diligentissime custodieritis ; auxiliante Domino, venena diaboli non timebitis, et per odium vel iracundiam aut nunquam vobis animarum vulnera ingerentur ; aut si forte subrepserint, per charitatem cito ad pristinam salutem revocantur : praestante Domino nostro Jesu Christo, qui cum Patre et Spiritu sancto vivit et regnat Deus per omnia saecula saeculorum. Amen.

6. He readily forgives who considers how much he owes to God. But you say: My enemy has forced me to endure such great evils that I cannot love him on any account. You consider what a man has done to you, and do you not consider what you have done to God? If you diligently examine and search your conscience, you have committed, beyond all comparison, far more sins against God than a man has committed against you. And with what face do you ask that God deign to forgive you much, when you do not consent to forgive little? If you willingly receive these spiritual remedies of which we have spoken above, as by God's favour you have been accustomed to do, and guard them most diligently stored away in the cupboard of your holy conscience, then with the Lord's help you will not fear the poisons of the devil, and through hatred or anger either wounds of soul will never be inflicted on you, or, if perhaps they creep in, they are swiftly restored through charity to their former health: by the gift of our Lord Jesus Christ, Who with the Father and the Holy Spirit lives and reigns, God, for all ages of ages. Amen.

SERMO CCXXVI. De Martyribus, III.

Sermon 226. On the Martyrs, 3.

1. Christus in martyribus patitur. Passio eorum translatio est ad coelum. Certamine universorum martyrum fulciri atque eorum victoria, quorum Natalis victricis gloriae celebratur, quo robusta fides scit ad agonem et passionis congressus, roborari debemus : certo scientes quod in omnibus Christus patitur, et

1. Christ suffers in the martyrs. Their passion is a passage to heaven. We ought to be supported by the contest of all the martyrs and strengthened by their victory, whose birthday of victorious glory is celebrated, by which robust faith knows [how to go] to the struggle and the encounters of the passion: knowing for certain that in all of them Christ suffers, and

Editors' notes and page, col. 2162

Footnotes

(a) ‹anchor: "SERMO CCXXVI"› · call in col 2162

Alias, de Sanctis 49.

Elsewhere, On the Saints 49.

(printed under page 343)

(b) ‹anchor: "Martyribus, III"› · call in col 2162

In Appendice nunc primum collocatur. Dubius est apud Lovanienses, spurius apud Verlinum et Vindingum. Haerere hic diutius nihil necesse est.

Placed in the Appendix now for the first time. It is doubtful with the Louvain editors, spurious with Verlin and Vindingus. There is no need to linger here any longer.

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quod ad regnum coelorum statim cum exsultatione corporis transferuntur; et cum Gentes horreant in aegritudine mortem, hi in ipsa morte consequantur perpetuam haereditatem. Per passionem vero translationem magis credunt esse quam finem. Haec est arcana sapientia, quae in electis tuis, Domine, non persuasione colligitur; sed de tuis martyribus et de fonte divino virtutes oriuntur, quibus vivere Christus est et mori lucrum (Philipp. I, 21), triumphantes in Christo, sua morte peccata lucrantes: quanquam qui in illo patitur, omnino non moritur. Confessionis enim mors non est, sed haereditas vitae. Martyrium est igitur indulgentia criminum, virtutum caput, occasio justitiae, Dominicae passionis imitatio. O felicissimi martyres! renuntiantes saeculo maluerunt meliora novissima quam prima. Quorum denique consummatio justum initium facit.

that they are carried over to the kingdom of heaven at once with exultation of the body; and whereas the Gentiles dread death in sickness, these in death itself obtain a perpetual inheritance. Through their passion, indeed, they believe it to be a passing over rather than an end. This is the hidden wisdom which in Thy elect, O Lord, is not gathered by persuasion; but from Thy martyrs and from the divine fountain spring the virtues of those for whom to live is Christ and to die is gain (Phil. 1:21), triumphing in Christ, turning their sins to gain by their death: although he who suffers in Him does not die at all. For of confession there is no death, but the inheritance of life. Martyrdom, therefore, is the pardon of crimes, the head of virtues, the occasion of righteousness, the imitation of the Lord's passion. O most blessed martyrs! renouncing the world, they preferred the better last things to the first. Whose consummation, in short, makes a just beginning.

2. Diabolus nolens martyribus praestat coronas. Divino tuo nutu, cmnipotens Deus, gloriosissimi martyres Christi testes esse meruerunt. Victoriam quoque meditati, confessi sunt Christum in flagellis, in carceribus, in ergastulis, in solitudine. Justorum enim comes semper debet esse confessio. O inclytae beatorum animae, et gloriosa victoria martyrum, inter quos devotissimae feminae simul saeculum sexumque vicerunt; praeliantes cum diabolo, fortiores viris torquentibus exstiterunt, quae carnifici gratias agentes erant saevienti! Ab omnibus enim fidem exspectat Deus omnipotens magis quam mortem: sed diabolus qui confitentes odit, coronas praestat invitus. Facit martyres quos occidit: et cum Dei servos vincere contendit, contemnitur ipse, dum saevit. Liberalitas ergo tua, Deus, hactenus nobis martyria proposuit; ut adversarius quo Adam elisus est, a filiis Adae constanter elidi monstraretur. Voluisti enim hominem non tantum de diaboli potestate eruere per fidem, sed inculcatorem ejus interficere per virtutem, ut qui gaudemus Christi sanguine mortui, facilius liberati ducentes martyria in Christo postea triumphemus coronati; per ipsum Dominum nostrum Jesum Christum, qui vivit et regnat in saecula saeculorum. Amen.

2. The devil, unwilling, furnishes crowns to the martyrs. By Thy divine will, almighty God, the most glorious martyrs merited to be witnesses of Christ. Having meditated also upon victory, they confessed Christ under scourges, in prisons, in workhouses, in solitude. For confession ought always to be the companion of the just. O renowned souls of the blessed, and glorious victory of the martyrs, among whom most devoted women overcame at once the world and their sex; battling with the devil, they proved stronger than the men who tortured them, women who were giving thanks to the raging executioner! For from all, almighty God expects faith rather than death: but the devil, who hates those who confess, furnishes crowns against his will. He makes martyrs of those whom he kills: and when he strives to conquer the servants of God, he himself is despised while he rages. Thy liberality therefore, O God, has thus far set martyrdoms before us; so that the adversary by whom Adam was dashed down might be shown to be steadfastly dashed down by the sons of Adam. For Thou willed not only to rescue man from the power of the devil through faith, but to slay his trampler through virtue, so that we who rejoice, having died by the blood of Christ, being more easily set free, undergoing martyrdoms in Christ, may afterwards triumph crowned; through the same our Lord Jesus Christ, Who lives and reigns for ages of ages. Amen.

SERMO CCXXVII. De Martyribus, IV.

Sermon 227. On the Martyrs, 4.

1. Martyrum segetes flumineo sanguine et lacrymis irrigatae. Delectat videre campos segetum martyrum et confessorum, ubi oculi aspiciunt Angelorum. Floruit spica corporis Agni Dei, qui tollit peccata mundi. In campo saeculi coeperunt virescere campi martyrum, irrigati non fluentis aquarum, sed fluminibus lacrymarum. Quales et quantae istae spicae sunt confessorum? Majores et minores, senes et juvenes, virgines et lactantes, sanguineo nutriti flumine Dei. Sed in judicio Dei non sunt majores, vel minores; quia simul omnes protegunt angelicae Potestates. Jam videamus senes et juvenes, virgines ac lactantes pariter, et confessores. Vide Eleazarum nonaginta annorum senem, super juvenes luctatorem. Intuere juvenes illos septem fratres de utero consimiles, de....... gratia compares, de cruore concordes, quales spicae floruerunt in unum? Quia ecce quam bonum et quam jucundum habitare fratres in unum (Psal. CXXXII, 1)! Quis rigavit istas spicas in campo saeculi fluctuantis? Mater patiens et compatiens spicas testimonii sui consanguineo precum suarum fonte rigabat; et Dominus incrementum dabat, qui matrem et filios adjuvabat. Aspice et pueriles spicas martyrum tres pueros in camino flammarum. Vide et alias segetes, sub Herode peremptos infantes et martyres sine detrimento gaudentes. Plantatur ergo totus mundus spicis martyrum purpurantibus. Ambulabat beatus

1. The harvests of the martyrs watered with a river of blood and with tears. It is a delight to see the fields of the harvests of the martyrs and confessors, where the eyes of the Angels look on. The ear of the body of the Lamb of God, Who takes away the sins of the world, has flowered. In the field of the world the fields of the martyrs began to grow green, watered not by streams of waters, but by rivers of tears. What and how great are these ears of the confessors? Greater and lesser, old and young, virgins and sucklings, nourished by the bloody river of God. But in the judgement of God they are not greater or lesser; because the angelic Powers protect them all together. Now let us look at old and young, virgins and sucklings alike, and confessors. See Eleazar, an old man of ninety years, a wrestler above the young. Behold those seven young brothers, alike from the womb, equal in the grace of......., in accord by their blood, what ears were they that flowered into one? Because behold how good and how pleasant it is for brothers to dwell in one (Ps. 132:1)! Who watered these ears in the field of the tossing world? The mother, suffering and suffering with them, watered the ears of her witness from the kindred fountain of her prayers; and the Lord gave the increase, Who helped the mother and the sons. Look also at the boyish ears of the martyrs, the three youths in the furnace of flames. See also other harvests, the infants slain under Herod, and martyrs rejoicing without loss. So the whole world is planted with the purpling ears of the martyrs. There was walking the blessed

Editors' notes and page, col. 2163

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(a) ‹anchor: "SERMO CCXXVII"› · call in col 2163

Alias, inter Vignerianos 18, in parte prima Supplementi.

Elsewhere, among the Vignier sermons, 18, in the first part of the Supplement.

(printed under page 344)

(b) ‹anchor: "Martyribus, IV"› · call in col 2163

In Appendice nunc primum collocatur. Augustino in Romanis aliquot manuscriptis falso tribuebatur. Hunc ipsum sermonem Baronius nondum typis editum commemoravit in Notis ad Martyrologium 1 novembris.

Placed in the Appendix now for the first time. In some Roman manuscripts it was falsely attributed to Augustine. Baronius mentioned this very sermon, not yet printed, in his Notes to the Martyrology for 1 November.

(printed under page 344)

Forte supplendum, fortitudinis.

Perhaps "fortitudinis" ("of fortitude") should be supplied.

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Davi⟨d⟩ inter istos purpureos campos rosea victoria coronatus: laetatur, pascitur oculis, et cantat vocibus pietatis, Qui seminant, inquit, in lacrymis, in gaudio metent (Psal. CXXV, 5). Vide ipsos seminatores, ipsos pariter et messores; sed per angelicas Potestates.

David amid those purple fields, crowned with rosy victory: he rejoices, feasts his eyes, and sings with the voices of piety: They who sow, he says, in tears, shall reap in joy (Ps. 125:5). See the sowers themselves, and likewise the reapers themselves; but through the angelic Powers.

2 Martyrum reliquiae, velut spicae sparsae. Quantis in locis istae spicae dispersae sunt, quando ubique transferuntur reliquiae martyrum ad medicinam infirmorum, et lumen caecorum, et solemnitatem populorum, et ad misericordiam indigentium? Solvuntur modo gremia; sed non solvitur consummata corona. Velut spicae sunt reliquiae martyrum, quae plantantur per totum mundum, ......incimi.... venit mes.... elestis mom... tum...... resurrectionis ......., ........ spicae ad manipulos suos; et videbis exercitus pretiosos, non dispersos in terra, sed collectos in patria sempiterna. In coelo novo, et in terra nova lucebunt velut lampades in manibus Angelorum. Nonne quando eos impii judices crudeli incendio concremabant, non quasi spicae solvebantur? Modo ubi sunt? Collegit eos, qui aedificavit Jerusalem Dominus, et dispersiones Israel congregavit. Testis est ille campus de exercitu mortuorum. Nonne quasi spicae erant caput et manus, pedes et ossa, articuli et nervi, carnes et cutes? Sonuit prophetae clamantis una tuba; et collectis articulis, aristis facta est seges una, stupente coelo et terra, multo clarius vocibus Angelorum, quasi falcibus gaudiorum (Ezech. XXXVII). Colligentur de singulis locis, de terra et mari, de campo et profundo, de silvis et aquis, de faucibus bestiarum et de ventre belluarum: quando mare et terra reddent mortuos suos, et colligentur ossa ad ossa, spicae ad gremia, et apparebit in Jerusalem messis pretiosa; quia ipsi sunt, qui laverunt stolas suas, et candidas eas fecerunt in sanguine Agni.

2. The relics of the martyrs, like scattered ears of grain. In how many places have these ears been dispersed, when everywhere the relics of the martyrs are translated for the healing of the sick, and the light of the blind, and the solemn festival of the peoples, and for the mercy of the needy? The bundles are now loosed; but the consummated crown is not loosed. The relics of the martyrs are like ears of grain, which are planted throughout the whole world, ... ... comes the har... ...eavenly mom...t ... of resurrection ... ... the ears to their sheaves; and you will see precious armies, not dispersed on the earth, but gathered in the everlasting homeland. In the new heaven and in the new earth they will shine like lamps in the hands of the Angels. When wicked judges were burning them up in cruel fire, were they not loosed like ears of grain? Now where are they? The Lord Who built Jerusalem has gathered them, and has gathered together the dispersed of Israel. That field of the army of the dead is witness. Were not head and hands, feet and bones, joints and sinews, flesh and skins like ears of grain? The one trumpet of the prophet crying out sounded; and when the joints were gathered, from the awns one crop was made, while heaven and earth were astounded, far more clearly by the voices of the Angels, as by sickles of joy (Ezek. 37). They will be gathered from every place, from land and sea, from field and deep, from woods and waters, from the jaws of beasts and from the belly of sea-monsters: when the sea and the land shall give up their dead, and bone shall be gathered to bone, ears to bundles, and a precious harvest shall appear in Jerusalem; for they are those who have washed their robes, and made them white in the blood of the Lamb.

3. Per resurrectionem adunabuntur. De isto campo clamabat beatus David, Qui seminant in lacrymis, in gaudio metent. Vere flebant, quando lapsos lugebant, et infirmos lacrymis adjuvabant. Bona sanguinis rigua, ubi non cadunt grana per infinita tormenta. Lapidantur, et solidantur; nec grana decidunt, sed melius nutriuntur. Vide segetem corporis sancti Stephani lapidari, et grana fructus ejus penitus non quassari. Lapides illisi sonabant, et ille ad coelos apertos caput levabat: ubi panis vitae fulgebat, ibi calamus Stephani testificando florebat. Sanguis fundebatur; sed constantia non solvebatur: nec lingua confundebatur, quia in fundamento Evangelii fortis inveniebatur. Vide, spica Isaiae prophetae serra acuta secabatur: et non solvebatur spica corporis, fidei constringente constantia. Quando enim messorum manibus gremia defecta bene cinguntur, manipuli non solvuntur, sed integri jactantur ad carrum. Sic et corpora sanctorum gremia integra ad carrucam carnis Chri⟨s⟩ti levantur: sic occurrunt Christo in nubibus, et regnabunt in splendoribus sanct⟨o⟩rum cum eodem, qui vivit et regnat in saecula saeculorum. Amen.

3. Through the resurrection they will be united. Of this field blessed David cried out: They who sow in tears shall reap in joy. Truly they wept, when they mourned the lapsed, and helped the weak with tears. Good are the waterings of blood, where the grains do not fall through infinite torments. They are stoned, and they are made firm; nor do the grains drop off, but they are better nourished. See the crop of the body of holy Stephen being stoned, and the grains of its fruit not shaken at all. The stones dashed against him resounded, and he lifted his head to the opened heavens: where the bread of life was shining, there the stalk of Stephen flourished in bearing witness. Blood was poured out; but constancy was not loosed: nor was the tongue confounded, for it was found strong on the foundation of the Gospel. See, the ear of Isaiah the prophet was cut with a sharp saw: and the ear of the body was not loosed, the constancy of faith binding it fast. For when the cut bundles are well bound by the hands of the reapers, the sheaves are not loosed, but are thrown whole onto the cart. So also the bodies of the saints, whole bundles, are lifted onto the wagon of the flesh of Christ: so they go to meet Christ in the clouds, and they will reign in the splendours of the saints with Him, Who lives and reigns for ever and ever. Amen.

SERMO CCXXVIII. In festivitate Virginum de lectione Evangelica.

Sermon 228. On the feast of the Virgins, on the Gospel reading.

1. Quid prudentibus virginibus, quid fatuis intelligendum. In lectione quae nobis recitata est, fratres dilectissimi, audivimus Dominum dixisse, Simile est regnum coelorum decem virginibus, quae acceptis lampadibus exierunt obviam sponso et sponsae (Matth. XXV, 1). Hoc si secundum litteram tantum intelligimus, nimium durum videtur et asperum. Absit Loc a sensibus

1. What is to be understood by the wise virgins, what by the foolish. In the reading which has been recited to us, dearly beloved brethren, we heard that the Lord said: The kingdom of heaven is like ten virgins, who, having taken their lamps, went out to meet the bridegroom and the bride (Matt. 25:1). If we understand this only according to the letter, it seems excessively hard and harsh. Far be this from the senses

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Forte, repositae in cimiliarchiis donec venit messis coelestis, momentum scilicet resurrectionis. Tunc congregabuntur spicae, etc.

Perhaps: "laid up in the treasuries until the heavenly harvest comes, that is, the moment of the resurrection. Then the ears will be gathered," etc.

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(b) ‹anchor: "SERMO CCXXVIII"› · call in col 2164

Sine auctoris nomine fuerat cura Holstenii vulgatus in codice Regularum. Sed nomen Caesarii in veteri codice Carthusiae Portarum et in Germanensi praefert, eique omnino stilus adjudicat. Postremam ejusdem sermonis partem cuidam Caesarii epistolae, quae ad Germanos in Bibliotheca Patrum inscribitur, assutam librariorum errore reperies. De num 3 vide Caesarii homil. 33.

It had been published without the author's name through the care of Holstenius in the Codex Regularum. But it bears the name of Caesarius in an old codex of the Charterhouse of Portes and in the Saint-Germain codex, and the style assigns it to him beyond doubt. The last part of this same sermon you will find stitched by the copyists' error onto a certain letter of Caesarius which in the Bibliotheca Patrum is addressed to the Germans. On num. 3 see Caesarius's homily 33.

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nostris, ut vel de domo cujuscumque etiam pauperis christiani tam parvus numerus veniat ad vitam aeternam. Et ideo quia nulla ratione secundum litteram intelligi debet, et revera ipse Dominus similitudinem esse dixit, requiramus quare quinque dictae sunt fatuae et quinque prudentes. Illae enim quinque prudentes significant omnes sanctos, qui cum Christo sunt regnaturi: et e contrario illae quinque fatuae figuram videntur habere christianorum malorum, qui sine operibus bonis de solo tantum christiano nomine gloriantur. Ideo autem et illae fatuae quinque, et illae prudentes quinque dicuntur; quia quinque s⟨e⟩nsus in omnibus hominibus esse probantur, visus, auditus, gustus, odoratus, et tactus. Et quia per istos sensus velut per quasdam januas vel fenestras aut vita aut mors ingreditur ad animam nostram; de quibus et Propheta dixit, Intravit mors per fenestras vestras (Jerem. IX, 21): ideo et ibi quinque virgines dicuntur prudentes, quae istis sensibus bene utuntur; et ibi quinque fatuae, quae per istos quinque sensus magis mortem quam vitam excipiunt.

of ours, that even from the house of any Christian, even a poor one, so small a number should come to eternal life. And therefore, since it ought by no means to be understood according to the letter, and the Lord Himself in truth said that it was a likeness, let us inquire why five were called foolish and five wise. For those five wise ones signify all the saints, who are to reign with Christ; and on the contrary those five foolish ones are seen to bear the figure of bad Christians, who without good works glory only in the mere name of Christian. And for this reason both the foolish are said to be five and the wise five: because five senses are shown to be in all men, sight, hearing, taste, smell, and touch. And since through these senses, as through certain doors or windows, either life or death enters into our soul (of which the Prophet also said, Death has entered through your windows (Jer. 9:21)), therefore there too five virgins are called wise, who use these senses well; and there five foolish, who through these five senses take in death rather than life.

2. Sensus quinque velut quinque virgines: qui corrumpantur aut integritatem conservent. Quomodo autem isti quinque sensus, velut quinque virgines, aut virginitatem custodiant, aut corruptioni subjaceant, diligentius requiramus. Si aliquis vir, aut aliqua mulier viderit aut filium, aut filiam, aut alienum servum aut ancillam, et ad concupiscentiam diligenter aspexerit; corrupta est una virgo: quia per oculos, id est, per fenestras corporis in secretum cordis venenum mortis intravit. Si vero aliquis sive religiosus sive laicus homines detrahentes, sermones etiam otiosos, et cantica luxuriosa vel turpia proferentes libenter audierit, et cum delectatione placido auditu susceperit; corrupta est alia virgo. Si autem non sit contentus mediocribus cibis, sed sumptuosas delicias quaerat, si semper male loqui studeat; per iniquum gustum corrupta est tertia virgo. Quod si etiam odores peregrinos, ut hominibus ad luxuriam placere possit, diligenter inquirit; quarta virgo est violata. Si vero manibus suis aut filios aut filias alienas cum delectatione propter libidinem tangere voluerit, et vesti⟨m⟩enta nimis mollia animo voluptuoso quaesierit; jam etiam quinta virgo corrupta est. Hoc enim ordine isti quinque sensus velut quinque virgines in hominibus corrumpuntur. Et e contra, dum animae sanctae istos quinque sensus, id est, visum, auditum, gustum, odoratum et tactum, ab omnibus illicitis rebus refrenant, linguam suam ad ea quae sunt licita vel legitima sobrie et caste relaxant, quinque sensuum virginitatem custodiunt. Ideo quinque virgines homines bonos significant; et aliae quinque, eos qui mali sunt praefigurant.

2. The five senses as five virgins: how they are corrupted or preserve their integrity. Let us inquire more carefully how these five senses, like five virgins, either guard their virginity or are subject to corruption. If any man or any woman has seen either a son, or a daughter, or another's manservant or maidservant, and has looked attentively with concupiscence, one virgin is corrupted: because through the eyes, that is, through the windows of the body, the poison of death has entered into the secret place of the heart. If, moreover, anyone, whether religious or lay, has willingly listened to men detracting, and also uttering idle talk and wanton or shameful songs, and has received them with delight and a pleased hearing, another virgin is corrupted. If, again, he is not content with moderate foods but seeks costly delicacies, if he is always eager to speak evil, through wicked taste the third virgin is corrupted. But if he also diligently seeks out foreign scents, so that he may please men unto wantonness, the fourth virgin is violated. If, moreover, he has wished with delight to touch with his hands either the sons or the daughters of others for the sake of lust, and has sought overly soft garments with a voluptuous mind, now the fifth virgin too is corrupted. For in this order these five senses, like five virgins, are corrupted in men. And on the contrary, when holy souls restrain these five senses, that is, sight, hearing, taste, smell and touch, from all unlawful things, and loosen their tongue soberly and chastely to those things which are permitted or lawful, they guard the virginity of the five senses. Therefore five virgins signify good men; and the other five prefigure those who are evil.

3. Virginitas sola nihil prodest. Et revera, fratres charissimi, quid prodest viro vel feminae, clerico vel monacho, vel sanctimoniali, si in corpore virginitas custoditur, quando per malas concupiscentias cordis integritas violatur? Quid prodest in uno membro praeferre castitatem, et in omnibus habere corruptionem? Nam et illi virgines qui Agnum sequuntur, si diligenter attenditis, non propter hoc sequuntur Agnum. quia solam virginitatem corporis servaverunt: denique cum dixisset, Hi sunt qui se cum mulieribus non inquinaverunt; secutus adjunxit, Et non est inventum in ore eorum mendacium; sine macula sunt (Apoc. XIV, 4 et 5). Qui ergo de sola corporis virginitate gloriantur, diligenter attendant, quia si mendacium diligunt, cum illis sanctis virginibus Christum sequi non poterunt. Nulla ergo virgo de sola corporis virginitate praesumat; quia si inobediens fuerit aut linguosa, ab illo thalamo sponsi coelestis se noverit excludendam. Cum ergo virgo centesimum gradum teneat, et mulier conjugata tricesimum, melior tamen est casta et humilis conjugata, quam virgo superba. Illa enim caste et humiliter marito serviens tricesimum gradum possidet; virgini superbae nec unus remanebit: et in utrisque impletur quod ait

3. Virginity alone profits nothing. And in truth, dearest brethren, what does it profit a man or a woman, a cleric or a monk, or a nun, if virginity is guarded in the body, when the integrity of the heart is violated through evil concupiscences? What does it profit to display chastity in one member and to have corruption in all? For those virgins too who follow the Lamb, if you attend carefully, do not follow the Lamb for this reason, that they have preserved virginity of the body alone: for when he had said, These are they who have not defiled themselves with women, he went on to add, And in their mouth no lie was found; they are without spot (Rev. 14:4–5). Let those, therefore, who glory in virginity of the body alone attend carefully, because if they love lying, they will not be able to follow Christ with those holy virgins. Let no virgin, therefore, presume on virginity of the body alone; for if she is disobedient or talkative, let her know that she will be shut out from that bridal chamber of the heavenly Bridegroom. Although, therefore, a virgin holds the hundredth degree and a married woman the thirtieth, yet a chaste and humble married woman is better than a proud virgin. For the one, serving her husband chastely and humbly, possesses the thirtieth degree; to the proud virgin not even one will remain: and in both is fulfilled what is said

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