PL 39 · cols. 2319–2322

Appendix to Augustine's Sermones: Sermones supposititii, Sermones 298-317

Sermons CCC–CCCI

grandi aviditate requirere. Nam quomodo solent vituli matrum ubera cum grandi impetu inquietare, ut de interioribus earum necessarium sibi possint extrahere cibum; ita et populi christiani sacerdotes suos, velut sanctae Ecclesiae ubera, assidua debent interrogatione provocare, ut cibum possint sibi salutis acquirere, et victum animae suae necessarium providere: ne forte si et sacerdotes tardius voluerint offerre, et populi nimiis impedimentis mundi istius occupati dedignentur inquirere, impleatur illud quod scriptum est, Mittam, inquit, famem in terram; non famem panis, neque sitim aquae, sed audiendi verbum Dei (Amos. VIII, 11). Credimus tamen de Dei misericordia, quod ita et nobis studium legendi vel praedicandi, et vobis audiendi desiderium praestare dignabitur, ut ante tribunal aeterni Judicis et nos de praedicationibus nostris bonam possimus reddere rationem, et vos pro benigna obedientia et bonorum operum perseverantia, ad aeterna valeatis praemia pervenire: praestante Domino nostro Jesu Christo, cui est honor et gloria in saecula saeculorum. Amen.

great eagerness to seek out. For just as calves are accustomed to butt at their mothers' udders with great force, so that they may draw out from within them the food necessary for themselves, so too Christian peoples ought to stir up their priests, as being the udders of holy Church, with constant questioning, so that they may obtain for themselves the food of salvation and provide the nourishment necessary for their soul: lest perhaps, if both the priests should be willing to offer it only tardily, and the peoples, taken up with the excessive hindrances of this world, should disdain to inquire, there be fulfilled that which is written, I will send, He says, a famine upon the earth; not a famine of bread, nor a thirst for water, but of hearing the word of God (Amos 8:11). We trust, however, in the mercy of God, that He will deign to grant both to us zeal for reading or preaching and to you a desire for hearing, so that before the tribunal of the eternal Judge we may be able to render a good account of our preaching, and you, for your kindly obedience and your perseverance in good works, may succeed in attaining eternal rewards: by the gift of our Lord Jesus Christ, to Whom is honour and glory unto the ages of ages. Amen.

SERMO CCC. Qualiter excipiendum Dei verbum.

Sermon 300. How the word of God is to be received.

1. Paterna ipsius sollicitudo erga debiles. Arguit feminas in terra velut in lectis jacentes. Ante aliquot dies propter eos qui aut pedes dolent, aut aliqua corporis inaequalitate laborant, paterna pietate sollicitus consilium dedi et quodam modo supplicavi, ut quando aut Passiones prolixae aut certe aliquae lectiones longiores leguntur, qui stare non possunt, humiliter et cum silentio sedentes, attentis auribus audiant quae leguntur. Nunc vero aliquae de filiabus nostris putant quod hoc aut omnes, aut certe plures quae sanae sunt corpore, frequenter debeant facere. Nam ubi verbum Dei coeperit recitari, quasi in lectulis suis ita jacere volunt: atque utinam vel jacerent tantummodo, et tacentes verbum Dei sitienti corde susciperent; non etiam se ita otiosis fabulis occuparent, ut quod praedicatur nec ipsae audiant, nec alios audire permittant. Unde rogo vos, venerabiles filiae, et sollicitudine paterna commoneo, ut quando aut lectiones leguntur, aut verbum Dei praedicatur, nulla se in terram projiciat: nisi forte quam nimium gravis infirmitas cogit, sic tamen ut non jaceat, sed magis sedeat, et attentis auribus quae praedicantur avido corde suscipiat.

1. His fatherly solicitude towards the weak. He rebukes women lying on the ground as though in beds. Some days ago, on account of those who either have pain in their feet or suffer from some bodily infirmity, being solicitous with fatherly affection, I gave advice and in a certain manner entreated that, when either lengthy Passions or at least some rather long readings are being read, those who cannot stand should sit humbly and in silence and listen with attentive ears to what is being read. Now, however, some of our daughters think that all, or at any rate many, of those who are sound in body ought frequently to do this. For when the word of God begins to be recited, they wish to lie down just as if in their own beds: and would that they at least only lay there, and received the word of God in silence with a thirsting heart; and did not also so occupy themselves with idle gossip that they neither hear what is preached themselves nor allow others to hear it. Therefore I ask you, venerable daughters, and admonish you with fatherly solicitude, that when either the readings are being read or the word of God is being preached, no woman should throw herself down on the ground: unless perhaps one whom an excessively grave infirmity compels, yet in such a way that she does not lie down but rather sits, and receives with attentive ears and an eager heart the things that are preached.

2. Verbum Dei nil minus quam corpus Christi. Nec indignius percipiendum. Interrogo vos, fratres vel sorores, dicite mihi, Quid vobis plus esse videtur, verbum Dei, an corpus Christi? Si verum vultis respondere, hoc utique dicere debetis, quod non sit minus verbum Dei quam corpus Christi. Et ideo quanta sollicitudine observamus, quando nobis corpus Christi ministratur, ut nihil ex ipso de nostris manibus in terram cadat; tanta sollicitudine observemus, ne verbum Dei quod nobis erogatur, dum aliud aut cogitamus aut loquimur, de corde nostro depereat: quia non minus reus erit qui verbum Dei negligenter audierit, quam ille qui corpus Christi in terram cadere negligentia sua permiserit.

2. The word of God is nothing less than the body of Christ. Nor is it to be received less worthily. I ask you, brothers or sisters, tell me: which seems to you to be the greater, the word of God or the body of Christ? If you wish to answer truly, you must certainly say this, that the word of God is not less than the body of Christ. And therefore, with as much care as we take, when the body of Christ is administered to us, that nothing of it should fall from our hands to the ground, with so much care let us take heed that the word of God which is dispensed to us should not perish from our heart while we are either thinking or speaking of something else: for he who has heard the word of God negligently will be no less guilty than he who through his own negligence has allowed the body of Christ to fall to the ground.

3. Praedicator gemmarum spiritualium erogator. Velim tamen scire, si ab illa hora qua verbum Dei praedicari coeperit, semper pretiosissimas gemmas et inaures vel annulos aureos erogare velimus, utrum stare aut accipere vellent filiae nostrae. Sine ulla dubitatione, cum grandi ambitione quae illis offeruntur

3. The preacher is a dispenser of spiritual jewels. I should like to know, however, if from the hour at which the word of God begins to be preached we were always willing to dispense most precious jewels and earrings or golden rings, whether our daughters would be willing to stand or to receive them. Without any doubt, with great eagerness the things that are offered to them

Editors' notes and page, col. 2319

Footnotes

¹ ‹anchor: not visible› · call in col 2319 In manuscriptis titulus est, Admonitio ut silentium in ecclesia præbeatur. In editis autem : De permissione ac prohibitione sedendi in ecclesia, quando vel lectiones leguntur, vel verbum Dei prædicatur.

In the manuscripts the title is "An admonition that silence be kept in church." In the printed editions, however: "On permission and prohibition to sit in church when the lessons are read or the word of God is preached."

(printed under page 422)

(a) ‹anchor: not visible› · call in col 2319

Alias, 26 ex Homiliis 50.

Elsewhere [numbered] 26 of the Fifty Homilies.

(printed under page 422)

(b) ‹anchor: not visible› · call in col 2319

In Appendice nunc primum collocatur. In editione Lovaniensium dubius est, Verlini autem et Vindingi censura supposititius. Augustino stilus et res minime conveniunt, sed apprime Cæsario. De num. 1 vide Appendicis serm. 265, n. 3 : de num. 4, serm. 285, n. 3; 301, n. 3 : de num. 5, serm. 24[?], n. 2; 281, n. 3; 282, n. 4.

It is now placed in the Appendix for the first time. In the Louvain edition it is doubtful; by the judgement of Verlinus and Vindingus, spurious. Neither the style nor the matter suits Augustine at all, but they suit Caesarius exactly. On n. 1 see sermon 265 of the Appendix, n. 3; on n. 4, sermon 285, n. 3; 301, n. 3; on n. 5, sermon 24[?], n. 2; 281, n. 3; 282, n. 4. [One digit of the sermon number is illegible in the scan.]

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acciperent. Nos vero quia ornamenta corporalia offerre nec possumus nec debemus, ideo non libenter audimur. Sed non est justum ut spiritualia ministrantes superflui judicemur. Qui enim verbum Dei libenter audit, inaures animae de patria paradisi transmissas se suscepisse non dubitet. Qui admonetur ut pauperi tribuat aliquid, dum manus ad eleemosynas expandit, dextralia a Christo transmissa percipiet. Quomodo enim terrenis ornamentis caro luxuriosa parvo tempore ornatur, ut carnalibus oculis aut ad suam aut ad aliorum male concupiscentium ruinam placere possit; sic anima sancta divinis sermonibus tanquam spiritualibus et aeternis bonorum operum margaritis componitur, ut ad illius coelestis sponsi consortium et nuptiale convivium feliciter ornata perveniat: ut non ei dicatur illud quod scriptum est in Evangelio, Amice, quomodo huc intrasti non habens vestem nuptialem (Matth. XXII, 12)? ne bonorum ornamentis exspoliatus ac nudus audire mereatur, Ligate illi manus et pedes, et projicite in tenebras exteriores, ubi est fletus et stridor dentium (Ibid., 13); sed magis pro ornamentis bonorum operum, illa vox ad eum desiderabilis dirigatur, Euge, serve bone et fidelis, intra in gaudium Domini tui (Id. XXV, 21).

they would receive. But we, because we neither can nor ought to offer bodily ornaments, are therefore not gladly listened to. Yet it is not just that we who minister spiritual things should be judged superfluous. For whoever gladly hears the word of God, let him not doubt that he has received earrings for the soul sent from the homeland of paradise. Whoever is admonished to give something to the poor, while he stretches out his hands to almsgiving, will receive bracelets sent by Christ. For just as the wanton flesh is adorned for a short time with earthly ornaments, so that it may please carnal eyes, to the ruin either of itself or of others who lust wickedly; so the holy soul is arrayed by divine sermons as with the spiritual and eternal pearls of good works, so that, happily adorned, it may come to the fellowship and wedding banquet of that heavenly Bridegroom: so that there may not be said to it what is written in the Gospel, Friend, how did you come in here not having a wedding garment (Matt. 22:12)? lest, stripped of the ornaments of good works and naked, it deserve to hear, Bind his hands and feet, and cast him into the outer darkness, where there is weeping and gnashing of teeth (ibid. 13); but rather, for the ornaments of good works, let that desirable voice be directed to it, Well done, good and faithful servant, enter into the joy of your Lord (ibid. 25:21).

4. Et veluti mater ornandae filiae studiosa. Quam mercedem de suo labore exigat. Rogo vos, filiae, diligenter ea quae a nobis dicuntur audite. Si aliqua mater propriis manibus ornare velit filiam suam, et illa despiciens ornamenta quae accipit, frequentius se inclinet ad terram, et huc atque illuc ita per inquietudinem moveatur, ut illam mater sua secundum suam voluntatem ornare non possit; numquid non juste aut objurgatur, aut caeditur? Et me ergo putate matrem esse animarum vestrarum, et ita vos velle componere, ut in vobis nec macula nec ruga possit ante tribunal aeterni Judicis apparere. Animabus enim vestris non solum ornamenta, sed etiam medicamenta desiderans providere, studeo dissuta consuere, conscissa sarcire, vulnerata curare, abluere sordida, reparare perdita, et ea quae sunt integra, spiritualibus margaritis ornare. Si me non piget; quare aliquis fastidiose velit accipere? Cum enim terrena et temporalia ornamenta corporis, si non invenitur qui donare velit, carissimo pretio comparentur: quanto magis aeterna animarum ornamenta, quae absque ullo pretio a nobis non cum parvo labore quaesita, vestris spiritualibus offeruntur, justum est ut a vobis cum perfecta charitate suscipiantur? Nos enim margaritas vobis de paradisi patria providentes, nullam aliam in hoc saeculo mercedem optamus accipere, nisi ut vos patienter et libenter, quae vobis insinuantur, videamus audire, et cum Dei adjutorio secundum vires vestras operibus adimplere.

4. And like a mother eager to adorn her daughter. What reward he asks for his labour. I beg you, daughters, listen diligently to what is said by us. If some mother wishes to adorn her daughter with her own hands, and the girl, despising the ornaments she receives, keeps bending down to the ground and moves this way and that so restlessly that her mother cannot adorn her as she wishes, is she not justly either scolded or beaten? So think of me too as the mother of your souls, and as wishing so to array you that neither spot nor wrinkle may appear in you before the tribunal of the eternal Judge. For, desiring to provide for your souls not only ornaments but also medicines, I strive to sew up what has come unstitched, to mend what is torn, to heal what is wounded, to wash what is dirty, to restore what is lost, and to adorn with spiritual pearls the things that are whole. If it does not irk me, why should anyone wish to receive it with distaste? For if earthly and temporal ornaments of the body, when no one is found willing to give them, are bought at a very dear price, how much more is it just that the eternal ornaments of souls, which, sought by us with no small labour, are offered to your spiritual [selves] without any price, should be received by you with perfect charity? For we, providing pearls for you from the homeland of paradise, desire to receive no other reward in this world than to see you listen patiently and gladly to what is commended to you, and with God's help fulfil it in works according to your strength.

5. Conclusio. Fratres charissimi, et venerabiles filiae, non ideo dicimus quod vos agnoverimus verbum Dei non libenter accipere; propitio enim Deo, plus quam cogitari vel dici potest, de vestra obedientia gaudet et exsultat anima nostra: sed dum vos volumus ad meliora semper ascendere, etiam ea quae vos perfecte cognoscimus agere, paterna sollicitudine praesumimus admonere. Et quia non toti viri vel mulieres voluerunt hodie ad vigilias convenire; rogo vos, filii et filiae, ut ea quae vobis dicta sunt, illis qui absentes fuerunt fidelissime referatis: ut non solum de vestra, sed et de aliorum correctione mercedem habere possitis.

5. Conclusion. Dearest brethren and venerable daughters, we do not say this because we have found that you do not gladly receive the word of God; for, by God's favour, more than can be thought or said, our soul rejoices and exults over your obedience: but since we want you always to ascend to better things, we venture with fatherly solicitude to admonish you even about those things which we know you do perfectly. And since not all the men or women chose to come to the vigils today, I beg you, sons and daughters, to report most faithfully what has been said to you to those who were absent, so that you may have a reward not only for your own correction but also for that of others.

SERMO CCCI. Admonitio ut pro salute animae, aspera praedicatio non solum non respuatur, sed ardenti desiderio requiratur.

Sermon 301. An admonition that, for the salvation of the soul, severe preaching should not only not be rejected but be sought with ardent desire.

1. Sacerdos ne sit remissior. Timeat poenas Heli.

1. Let the priest not be too lax. Let him fear the punishments of Eli.

Editors' notes and page, col. 2320

Footnotes

(a) ‹anchor: SERMO CCCI› · call in col 2320

Alias, ex Vignerianis 36.

Elsewhere [numbered] 36 of the Vignier sermons.

(printed under page 422)

(b) ‹anchor: sed ardenti desiderio requiratur› · call in col 2320

In Appendice nunc primum collocatur. Augustino in quibusdam manuscriptis et in Vignerii supplemento male tributus. Cæsarii est in Bibliotheca Patrum homilia decima quinta : et certe modos loquendi Cæsarianos, qui aliis genuinis ejus sermonibus, ac orationi quam in causa Contume- (continues)

It is now placed in the Appendix for the first time. It is wrongly ascribed to Augustine in some manuscripts and in Vignier's supplement. It is Caesarius's fifteenth homily in the Bibliotheca Patrum; and certainly Caesarius's turns of speech, which [are found] in his other genuine sermons, and in the speech which in the case of Contume- (continues)

(printed under page 422)

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Phinees ob severitatem laudatur. Quotiescumque, fratres charissimi, tam pro vestra quam pro mea salute mihi necesse est aliqua dura vel aspera praedicare, considerantes periculum meum, debetis hoc aequanimiter ac patienter accipere; quia praedicatio aspera, aegrotis medicamenta providet, sanis ornamenta componit. Non est enim leve quod per prophetam Spiritus sanctus sacerdotibus Domini comminatur. Si, inquit, non annuntiaveris iniquo iniquitatem suam, sanguinem ejus de manu tua requiram (Ezech. III, 18); et iterum, Clama, ne cesses; quasi tuba exalta vocem tuam, et annuntia populo meo peccata eorum (Isai. LVIII, 1): et illud quod negligenti sacerdoti nimium terribiliter in Evangelio dicitur, Serve male, quare non dedisti pecuniam meam nummulariis, et ego veniens cum usuris exegissem? Et quid post haec? Inutilem, inquit, servum projicite in tenebras exteriores; ibi erit fletus et stridor dentium (Matth. XXV, 26, 27, 30). Ecce qualem sententiam sacerdos negligens sustinebit, qui verbum Dei assidue praedicare noluerit. Et ideo, fratres charissimi, quoties vobis aliqua aspera pro salute animae vestrae humiliter suggero, absolvo apud Deum conscientiam meam. Timeo enim et nimium expavesco Heli sacerdotis exemplum, qui pro eo quod audiens filios suos adulteria committere, dissimulavit eos aut caedere, aut de communione suspendere; sed tantummodo leviter admonuit, dicens: Fili, non est bonum quod de vobis audio. Si homo in hominem peccaverit, rogabit pro eo sacerdos; si autem ipse sacerdos deliquerit, quis exorabit pro eo (I Reg. II, 23-25)? et tamen licet hoc dixerit, quia eos non cum grandi severitate distrinxerit, et ipse retro cadens de sella, fractis cervicibus mortuus est, et nomen ejus de libro vitae deletum est, et uno die triginta millia de populo interfecta sunt, et duo filii ejus occisi sunt, et arca Testamenti ab inimicis capta est (Id., IV). Ecce quam grave malum factum est per negligentiam sacerdotis, qui noluit timere illud quod supra dictum est, Si non annuntiaveris iniquo iniquitatem suam, sanguinem ejus de manu tua requiram. Ista enim tam terribilis sententia mihi intolerabilem metum facit; et ideo me vobis importunum existere, et frequenter clamare compellit. Et quia negligens sacerdos quam gravi fuerit plaga percussus audistis, Phinees sacerdos, qui sanctam severitatem tenuit, videte quid a Domino audire meruit. Cum enim duos adulteros simul uno ictu percutiens occidisset, Domino dicente, audire promeruit, Phinees sacerdos zelo meo commotus, revocavit iram meam, ne disperderem populum (Num. XXV, 11): et ideo in ipso Psalmo scriptum est, Stetit Phinees, et exoravit, et cessavit quassatio; et reputatum est illi ad justitiam, a generatione in generationem usque in sempiternum (Psal. CV, 30 et 31).

Phinehas is praised for his severity. Whenever, dearest brothers, it is necessary for me, as much for your salvation as for my own, to preach some hard or harsh things, you ought, considering my danger, to accept this with equanimity and patience; for harsh preaching provides medicines for the sick and fashions ornaments for the healthy. For it is no light thing that the Holy Spirit threatens to the priests of the Lord through the prophet. If, He says, you do not declare to the wicked man his wickedness, I will require his blood at your hand (Ezek. 3:18); and again, Cry out, do not cease; lift up your voice like a trumpet, and declare to My people their sins (Isa. 58:1): and that which is said in the Gospel, exceedingly terribly, to the negligent priest, Wicked servant, why did you not give My money to the money-changers, and I on coming would have exacted it with interest? And what after this? Cast out, He says, the useless servant into the outer darkness; there shall be weeping and gnashing of teeth (Matt. 25:26, 27, 30). See what a sentence the negligent priest will undergo who has been unwilling to preach the word of God assiduously. And therefore, dearest brothers, whenever I humbly put before you some harsh things for the salvation of your soul, I acquit my conscience before God. For I fear and am exceedingly terrified at the example of the priest Eli, who, when he heard that his sons were committing adulteries, neglected either to beat them or to suspend them from communion, but only admonished them lightly, saying: Son, it is not good what I hear of you. If a man sins against a man, the priest will pray for him; but if the priest himself has transgressed, who will entreat for him (1 Sam. 2:23–25)? And yet, although he said this, because he did not restrain them with great severity, he himself, falling backwards from his seat, died with his neck broken, and his name was blotted out of the book of life, and in one day thirty thousand of the people were slain, and his two sons were killed, and the ark of the Covenant was captured by the enemies (ibid., 4). See how grave an evil came about through the negligence of a priest who would not fear what was said above, If you do not declare to the wicked man his wickedness, I will require his blood at your hand. For so terrible a sentence causes me intolerable fear; and therefore it compels me to be importunate towards you and to cry out frequently. And since you have heard with how heavy a blow the negligent priest was struck, see what Phinehas the priest, who held to a holy severity, deserved to hear from the Lord. For when he had killed two adulterers at once, striking them with a single blow, he merited to hear, the Lord saying, Phinehas the priest, moved by My zeal, has turned back My wrath, so that I did not destroy the people (Num. 25:11): and therefore it is written in the Psalm itself, Phinehas stood, and entreated, and the shaking ceased; and it was reckoned to him for righteousness, from generation to generation for ever (Ps. 105:30–31).

2. Peccatores correpti reponunt se non esse solos. Et hoc quam stulte. Sed quando peccatores pro suis criminibus castigantur, quod pejus est, non toti humiliter et obedienter accipiunt; sed plures sunt qui impudentissima fronte respondere non erubescunt, dicentes: Numquid ego hoc solus feci? Numquid non illi et illi aut similia aut pejora fecerunt? Numquid non talia clerici etiam majoris ordinis faciunt? Infelix! solatium tibi est turba peccatorum? Numquid ideo unusquisque peccator poterit minus torqueri, si cum ipso infinitae peccatorum multitudines aeterno supplicio coeperint cruciari? Quanto melius erat unicuique, ut peccatorum suorum mala fugiens, humili confessione clamaret, Ego dixi, Domine, miserere mei;

2. Sinners, when rebuked, reply that they are not alone. And how foolishly this is done. But when sinners are chastised for their crimes, what is worse, not all accept it humbly and obediently; but there are many who are not ashamed to answer with a most impudent face, saying: Did I alone do this? Have not this man and that man done similar or worse things? Do not clerics even of a higher order do such things? Unhappy man! Is a crowd of sinners a comfort to you? Will each sinner be able to be tormented any less on that account, if countless multitudes of sinners begin to be tortured along with him in eternal punishment? How much better it would be for each one, fleeing the evils of his sins, to cry out in humble confession, I said, Lord, have mercy on me;

Editors' notes and page, col. 2321

Footnotes

¹ ‹anchor: majoris ordinis faciunt› · call in col 2321 Sic ex Ms. collegii Claromontani addita particula, non. [Numquid illi et illi aut similia aut pejora fecerunt? numquid talia clerici etiam majoris ordinis faciunt?]

Thus, with the particle "non" added from the manuscript of the Collège de Clermont. [Previously, without "non": "Did this one and that one do similar or worse things? Do clerics even of higher order do such things?"]

² ‹anchor: turba peccatorum› · call in col 2321 Idem Ms, miserorum.

The same manuscript has "miserorum" [of the wretched].

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sana anima meam, quia peccavi tibi (Psal. XL, 5); et illud, Iniquitatem meam ego agnosco, et peccatum meum contra me est semper (Psal. L, 5): et magis exempla illorum, qui post multa peccata bene conversi sunt, pro remedio animae suae sequeretur; et non sibi illos proponeret imitandos, quibus post breve gaudium succedit sine fine supplicium.

heal my soul, for I have sinned against Thee (Ps. 40:5); and that, I acknowledge my iniquity, and my sin is ever against me (Ps. 50:5); and he would rather follow, for the remedy of his soul, the examples of those who after many sins were well converted, and would not set before himself as models to imitate those for whom, after brief joy, punishment without end follows.

3. Addunt malorum res non esse minus secundas. Cur id ita fiat. Afflictionis necessitas. Solent etiam et hoc profana temeritate desperantes de Dei justitia criminosi vel negligentes dicere; quod multi talia aut forte pejora crimina committentes, nihil mali in hoc saeculo patiantur, sed et sani et divites in omni prosperitate permaneant. O infelix et nimium lugenda praesumptio! Ergo capitalia crimina committentes superbi et impii ideo tibi videntur esse beati, quia nihil mali in hoc saeculo patiuntur? Audi de talibus Scripturam dicentem, In laboribus hominum non sunt, et cum hominibus non flagellabuntur; ideo tenuit eos superbia eorum, operti sunt iniquitate et impietate sua, prodiit quasi ex adipe iniquitas eorum (Psal. LXXII, 5-7). Ideo enim in hoc saeculo minime flagellantur, quia prae nimietate scelerum suorum aeterno supplicio reservantur. Non enim brevi tempore castigari potuerunt, quibus necesse erit sine fine torqueri. Nam Dominus ac Deus noster, qui istos pro sua justitia castigare dissimulat, filios suos diversis tribulationibus exercere non cessat; secundum illud quod scriptum est, Flagellat Dominus omnem filium quem recipit (Hebr. XII, 6); et illud, Ego quos amo, arguo et castigo (Apoc. III, 19). Si omnem filium flagellat quem recipit, ergo quem non flagellat, non recipit: et si omnem quem amat castigat, ergo quem non castigat non amat. Et hoc ut ita fiat non Dei potentia operatur, sed illorum nequitia sustinere meretur; secundum illud quod scriptum est, Ut sordens sordescat adhuc, et justus justificetur adhuc (Id. XXII, 11).

3. They add that the affairs of the wicked are no less prosperous. Why this is so. The necessity of affliction. Criminals or negligent people, despairing of God's justice with profane rashness, are also accustomed to say this: that many who commit such crimes, or perhaps worse ones, suffer nothing bad in this world, but remain both healthy and rich in all prosperity. O unhappy and exceedingly lamentable presumption! So the proud and impious who commit capital crimes seem to you blessed for this reason, that they suffer nothing bad in this world? Hear the Scripture saying of such men, They are not in the labours of men, and they will not be scourged with men; therefore their pride has held them, they are covered with their iniquity and their impiety, their iniquity has come forth as if from fat (Ps. 72:5–7). For they are not scourged at all in this world for this reason, that because of the excess of their crimes they are reserved for eternal punishment. For those could not be chastised in a short time who must be tormented without end. For our Lord and God, Who in His justice forbears to chastise these men, does not cease to exercise His sons with various tribulations, according to that which is written, The Lord scourges every son whom He receives (Heb. 12:6); and that, Those whom I love, I reprove and chastise (Rev. 3:19). If He scourges every son whom He receives, then whom He does not scourge He does not receive; and if He chastises everyone whom He loves, then whom He does not chastise He does not love. And that it should be so is not the working of God's power, but their wickedness deserves to undergo it, according to that which is written, Let him who is filthy be filthy still, and let the just be justified still (Rev. 22:11).

4. Remedia in aeternum mansura nobis hic providere debemus. Haec ergo diligentius et attentius cogitet, qui se in comparatione pejorum minus peccare putat: et dum adhuc anima ista peccatrix in isto fragili corpusculo continetur, remedia sibi in aeternum mansura provideat; ne forte si eum delectat brevi tempore purpura indutum et bysso, inter opes et delicias voluptati vel luxuriae infeliciter deservire, necesse sit illi postmodum inter inferni flammas sine ullo jam remedio guttam refrigerii postulare. Sed quando haec luxuriosi audiunt, velut phrenetici, amisso sanitatis sensu irridere et subsannare solent eos, a quibus eis talia cum grandi labore praedicantur. Rideant quantum volunt, habent pro nobis Dominum respondentem, Beati qui lugent, quoniam ipsi consolabuntur (Matth. V, 5): habent et illi Dominum dicentem, Vae vobis qui ridetis nunc, quia lugebitis et flebitis: vae, qui saturati estis, quia esurietis (Luc. VI, 25). Derideant ergo nos superbi; nos tamen pro eorum salute, licet minus digni, die noctuque cum rugitu et gemitu Dei misericordiam supplicemus, confidentes de illius ineffabili pietate, quod eos cito inter filios suos ita dignabitur castigare, ut per ipsam castigationem ab omnium peccatorum praecipitio revocentur, et dignam poenitentiam agentes cum sanctis mereantur aeterna praemia percipere: quod tantum tunc in veritate fieri poterit, quando sine aliqua mora peccator ad poenitentiae medicamenta confugerit.

4. We must provide here for ourselves remedies that will endure for eternity. Let him, then, who thinks that he sins less in comparison with worse men consider these things more diligently and more attentively, and, while this sinful soul is still contained in this fragile little body, let him provide for himself remedies that will endure for eternity; lest perhaps, if it delights him for a short time, clothed in purple and fine linen, to be unhappily devoted to pleasure or luxury amid wealth and delights, it should be necessary for him afterwards, amid the flames of hell, to beg without any further remedy for a drop of refreshment. But when the luxurious hear these things, like madmen, having lost the sense of sanity, they are accustomed to laugh at and mock those by whom such things are preached to them with great labour. Let them laugh as much as they like; they have the Lord answering on our behalf, Blessed are those who mourn, for they shall be comforted (Matt. 5:5); they too have the Lord saying, Woe to you who laugh now, for you will mourn and weep; woe, you who are sated, for you will hunger (Luke 6:25). Let the proud, then, deride us; we nevertheless, though less worthy, day and night with roaring and groaning, should beseech God's mercy for their salvation, trusting in His ineffable kindness that He will soon deign to chastise them among His sons in such a way that through that very chastisement they may be called back from the precipice of all sins, and, doing worthy penance, may deserve to receive eternal rewards with the saints; which can only then truly come about when the sinner takes refuge without any delay in the medicines of penance.

5. Sacerdotes, medici spirituales: corporum medicos in quo praecellunt. Vos vero, fratres charissimi, agnoscentes quam gravis sarcina cervicibus immineat sacerdotum, a quibus omnium animae requirendae sunt, sicut jam supra suggessimus, videntes quae mala negligens Heli sacerdos incurrerit, et quam gloriam Phinees, qui zelo Dei commotus est,

5. Priests are spiritual physicians: in what respect they excel physicians of bodies. But you, dearest brethren, recognizing how heavy a burden hangs over the necks of priests, from whom the souls of all are to be required, as we have already suggested above, seeing what evils the negligent priest Eli incurred, and what glory Phinehas, who was moved by zeal for God,

Editors' notes and page, col. 2322

Footnotes

¹ ‹anchor: non Dei potentia operatur› · call in col 2322 Ms. Rm., per injustitiam operatur.

One manuscript (Rm.) reads "per injustitiam operatur" [works through injustice].

² ‹anchor: luxuriae infeliciter deservire› · call in col 2322 Sic ex codice collegii Claromontani. [luxuriae infideliter deservire.]

So from the codex of the Collège de Clermont. [Previously: "luxuriae infideliter deservire", to serve luxury faithlessly.]

³ ‹anchor: quod tantum› · call in col 2322 Mss., tamen.

The manuscripts have "tamen" [nevertheless].

(printed under page 423)