PL 39 · cols. 2323–2327

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

Sermons CCCII–CCCIII

Domino remunerante perceperit; secundum vestram consuetudinem ea quae vobis praedicantur, etiamsi aliquoties vobis amara videantur et aspera, libenter excipite. Et vos enim bene nostis quod non semper medici dulces potiones porrigunt aegrotantibus, sed frequenter amaras et asperas; nonnunquam etiam ferramentis aliqua membra secare, et cauteriis exurere solent; et totum illi qui infirmi sunt patienter excipiunt, dum post brevem tribulationem longam sanitatem recipere cupiunt. Et nos ergo, qui licet minus digni, tamen qualescumque medici spirituales esse videmur; necesse nobis est non semper blanda et mollia, sed aliquoties aspera vel dura, illis qui in anima aegrotare videntur ingerere. Quomodo enim per amarissimam potionem digeruntur humores mali; sic per asperam castigationem mores pessimi minuuntur. Nam illud quale est, fratres charissimi, quod medici corporum, quando ad aegrotos venire dissimulant, cum grandi humilitate rogantur, praemia et munera eis promittuntur, et tamen dubium est utrum aliquid illorum medicamenta proficiant: nos vero qui de medicamento spirituali in nullo penitus desperamus, et nec terrenum praemium nec aliqua temporalia lucra requirimus, ideo fastidiri debemus, quia nos ultro ingerimus, et nihil aliud quam poenitentiam et correctionem in aegrotantibus invenire desideramus? Carnalis enim medicus, utrum relevare possit aegrotum, incertum est: spiritualis vero medicina si libenter accipiatur, absque ulla dubitatione, etiamsi multis peccatis vulnerata sit, etiamsi mortua sit anima, suscitatur. Quare ergo cum tam grandi expensa et cum multis doloribus requiritur sanitas corporum; et cum sine ulla expensa tribuatur, ab aliquibus non libenter accipitur sanitas animarum? Quare hoc, fratres charissimi? Quia multi sunt qui majorem curam habent in carne sua, quam in anima. Sed oportebat illis ut erga animam, ubi imago Dei est, sollicitudinem majorem semper impenderent: quia quando caro, quae modo tantum diligitur, vermibus coeperit devorari in sepulcro, anima Deo ab Angelis praesentatur in coelo; et ibi jam, si bona fuerit, coronatur, aut si mala, in tenebras projicitur. De quibus tenebris attentius supplicemus, ut nos Dei misericordia liberare dignetur, qui vivit et regnat Deus in unitate Spiritus sancti, per omnia saecula saeculorum. Amen.

received, with the Lord rewarding [him]; according to your custom, receive willingly the things that are preached to you, even if they sometimes seem to you bitter and harsh. For you too know well that physicians do not always offer sweet draughts to the sick, but often bitter and harsh ones; sometimes too they are accustomed to cut off certain limbs with instruments of iron, and to burn them with cauteries; and those who are sick bear it all patiently, since after a brief affliction they desire to recover a lasting health. We therefore also, who, although less worthy, nevertheless seem to be physicians of the spirit of some sort, must not always apply soft and gentle things, but sometimes harsh or hard things, to those who seem to be sick in the soul. For just as evil humours are digested by a most bitter draught, so by harsh chastisement the worst habits are diminished. For what sort of thing is this, dearest brethren, that physicians of bodies, when they are unwilling to come to the sick, are entreated with great humility, rewards and gifts are promised to them, and yet it is doubtful whether their medicines will be of any benefit; while we, who in no way at all despair concerning the spiritual medicine, and seek neither an earthly reward nor any temporal gains, must be treated with disdain because we offer ourselves of our own accord, and desire to find nothing else in the sick than repentance and amendment? For whether a physician of the flesh can relieve the sick man is uncertain; but if the spiritual medicine is willingly received, without any doubt the soul, even if it has been wounded by many sins, even if it is dead, is raised up. Why then is the health of bodies sought at such great expense and with many pains, and the health of souls, though it is bestowed without any expense, not willingly received by some? Why is this, dearest brethren? Because there are many who have greater care for their flesh than for the soul. But they ought always to have expended greater solicitude on the soul, where the image of God is, for when the flesh, which is now loved so much, has begun to be devoured by worms in the tomb, the soul is presented to God by the Angels in heaven; and there at once, if it has been good, it is crowned, or, if evil, it is cast into darkness. Let us pray more earnestly concerning this darkness, that the mercy of God may deign to deliver us from it, Who lives and reigns as God in the unity of the Holy Spirit, through all ages of ages. Amen.

SERMO CCCII. De studio sapientiae, lectione et meditatione legis Dei.

Sermon 302. On the pursuit of wisdom, and the reading and meditation of the law of God.

1. Cognitione Dei nihil melius. Scientia vera. Sapientia perfecta. Vita beata. Oportet, fratres charissimi, ut mundo corde et casto corpore sapientiam divinam discere diligatis, et intelligere appetatis; quia ipsa cognitio Dei fideliter se quaerentibus et instanter meditantibus tribuit. Cognitione autem Dei nihil melius est; quia nihil beatius est, et ipsa vera beatitudo est. Unde et Salvator ad Patrem ait: Haec est autem vita aeterna, ut cognoscant te unum verum Deum, et quem misisti Jesum Christum (Joan. XVII, 3). Hujus ergo sapientiae notitia qualiter adipiscatur, audite. Primo omnium quaerendum est homini quae sit vera scientia, veraque sapientia: quia sapientia hujus saeculi, stultitia est apud Deum (I Cor. III, 19). Scientia vera est, a diaboli servitio, quod sunt peccata, recedere; et sapientia perfecta est, Deum colere secundum mandatorum illius veritatem: quia in his duobus vita beata acquiritur, sicut Psalmista ait, Diverte a malo, et fac bonum (Psal. XXXIII, 15). Nec etiam sufficit cuiquam mala non facere, nisi etiam et bona faciat; nec bona facere, nisi etiam mala omittat. Omnis ergo qui sic sapiens est,

1. Nothing is better than the knowledge of God. True knowledge. Perfect wisdom. The blessed life. It is fitting, dearest brethren, that with a clean heart and a chaste body you should love to learn the divine wisdom, and long to understand it; for the very knowledge of God bestows [itself] on those who faithfully seek it and earnestly meditate. Now nothing is better than the knowledge of God, because nothing is more blessed, and it is itself the true blessedness. Whence the Saviour also says to the Father: But this is eternal life, that they may know Thee the one true God, and Jesus Christ Whom Thou hast sent (John 17:3). Hear, then, how the knowledge of this wisdom is to be attained. First of all a man must enquire what is true knowledge and true wisdom; for the wisdom of this world is foolishness with God (1 Cor. 3:19). True knowledge is to withdraw from the service of the devil, which is sins; and perfect wisdom is to worship God according to the truth of His commandments: for in these two the blessed life is acquired, as the Psalmist says, Turn away from evil, and do good (Ps. 33:15). Nor indeed is it enough for anyone not to do evil, unless he also does good; nor to do good, unless he also abstains from evil. Everyone therefore who is wise in this way,

Editors' notes and page, col. 2323

Footnotes

¹ ‹anchor: poenitentiam et correctionem› · call in col 2323 Mss. nonnulli, patientiam.

Some manuscripts have "patientiam" [patience].

² ‹anchor: se quærentibus› · call in col 2323 Er., se fideliter quærentibus. M.

Erasmus has "se fideliter quaerentibus" [those who seek it faithfully]. M.

(printed under page 424)

(a) ‹anchor: SERMO CCCII› · call in col 2323

Alias, de Tempore 112.

Elsewhere [numbered] On the Season 112.

(printed under page 424)

(b) ‹anchor: legis Dei› · call in col 2323

In Appendice nunc primum collocatur. Dubitarunt de eo Lovanienses : sed rejecit post Verlinum Vindingus, a quo observatum est descriptum fuisse ex Alcuini libro de Virtutibus et Vitiis, cap. 1 et 5.

It is now placed in the Appendix for the first time. The Louvain editors doubted it; but after Verlinus, Vindingus rejected it, who observed that it was copied from Alcuin's book On the Virtues and Vices, chapters 1 and 5.

(printed under page 424)

Melius legeretur, tribuitur, pro, tribuit. M.

It would be better to read "tribuitur" [is granted] for "tribuit" [grants]. M.

¹ ‹anchor: not visible› · call in col 2324 Alcuinus, animam.

Alcuin has "animam" [the soul].

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procul dubio beatus erit in aeternum. Beata siquidem vita est cognitio divinitatis; cognitio divinitatis, virtus boni operis est; virtus boni operis, fructus est aeternae beatitudinis.

will without doubt be blessed for eternity. For the blessed life is the knowledge of the divinity; the knowledge of the divinity is the strength of good work; the strength of good work is the fruit of eternal blessedness.

2. Quanta conferat bona lectio Scripturarum. Hujus et orationis discrimen. Adhuc ergo bonum habemus solatium, divinarum lectionem Scripturarum: quia sacrarum lectio Scripturarum, divinae est praecognitio non parva beatitudinis. In his enim quasi in quodam speculo homo se ipsum considerare potest, qualis sit, vel quo tendat. Lectio assidua purificat omnia, timorem incutit gehennae, ad gaudia superna cor instigat legentis. Qui vult cum Deo semper esse, frequenter debet orare et legere. Nam cum oramus, ipsi cum Deo loquimur; cum vero legimus, Deus nobiscum loquitur. Geminum confert donum lectio sanctarum Scripturarum; sive quia intellectum mentis erudit, seu quia a mundi vanitatibus abstractum hominem ad amorem Dei perducit. Labor honestus est lectionis, et multum ad emundationem animae proficit. Sicut enim ex carnalibus escis alitur caro, ita ex divinis eloquiis interior homo nutritur et pascitur, sicut Psalmista ait: Quam dulcia faucibus meis eloquia tua, Domine! super mel et favum ori meo (Psal. CXVIII, 103). Sed ille beatissimus est, qui divinas Scripturas vertit in opera. Omnes plane Scripturae sanctae ad nostram salutem scriptae sunt, ut proficiamus in eis in veritatis agnitione. Saepius caecus offendit quam videns: sic ignorans legem Dei saepius ignoranter peccat, quam ille qui scit. Sicut caecus sine ductore, sic homo sine doctore rectam viam vix graditur.

2. How many good things the reading of the Scriptures confers. The difference between it and prayer. We have, then, a further good consolation, the reading of the divine Scriptures: for the reading of the sacred Scriptures is no small foreknowledge of the divine blessedness. For in them, as in a kind of mirror, a man can consider himself, what sort of man he is, or whither he is tending. Assiduous reading purifies all things, strikes in the fear of Gehenna, and urges the heart of the reader towards the joys above. He who wishes to be always with God ought to pray and to read frequently. For when we pray, we ourselves speak with God; but when we read, God speaks with us. The reading of the holy Scriptures confers a twofold gift: either because it instructs the understanding of the mind, or because it draws man away from the vanities of the world and leads him to the love of God. The labour of reading is an honourable one, and it profits much towards the cleansing of the soul. For as the flesh is fed by fleshly foods, so the inner man is nourished and fed by the divine words, as the Psalmist says: How sweet are Thy words to my palate, O Lord! beyond honey and the honeycomb to my mouth (Ps. 118:103). But he is most blessed who turns the divine Scriptures into works. All the holy Scriptures were plainly written for our salvation, that we may advance in them in the knowledge of the truth. A blind man stumbles more often than one who sees: so one who is ignorant of the law of God sins in ignorance more often than he who knows it. As a blind man without a guide, so a man without a teacher scarcely walks the right way.

3. Quid post lectiones sacras praestandum. Et ideo, fratres charissimi, quicumque ex vobis lectiones sacras legere et intelligere possunt, in his studium impendant, ut earum frequenter meditatione utantur: qui vero sensum locutionis sacrae ex lectione non possunt percipere, attentius audiant interpretantem, ut recipiant saltem inde aedificationem. Cum vero magisterio coelesti instructi, quid faciendum quidve vitandum sit, dilectissimi, accipiatis; non sit mora in faciendo, quod intus sapiatis intelligendo: quia, ut beatus Paulus apostolus ait, Non auditores legis justi sunt apud Deum, sed factores legis (Rom. II, 13). Et ipsa Veritas ait, Servus qui scit voluntatem domini sui et non facit, vapulabit multis (Luc. XII, 47). Item alibi scriptum est, Scienti bonum, et non facienti, peccatum est illi (Jacobi IV, 17). Itaque omni diligentia studete ut cognoscatis voluntatem Dei: postquam autem cognoveritis voluntatem ejus, summo nisu contendite, ut hanc faciatis implentes mandata illius, et instanter deposcite, ut in hoc perseverantes perveniatis ad promissa illius. Ad quod nos adjuvare dignetur ipse qui per suam bonitatem nos vocaverat, et per suam gratiam liberaverat, quique bene certantibus coelestia regna promiserat, Jesus Christus Dominus ⟨n⟩oster, qui vivit et regnat cum Deo Patre et Spiritu sancto per omnia saecula saeculorum. Amen.

3. What is to be done after the sacred readings. And therefore, dearest brothers, whoever of you are able to read and understand the sacred readings, let them devote their zeal to these, so that they may make frequent use of meditation on them: but let those who cannot grasp the sense of the sacred discourse from reading listen more attentively to the one who interprets it, so that they may at least receive edification from it. But when, instructed by heavenly teaching, you receive, beloved, what is to be done or what is to be avoided, let there be no delay in doing what you inwardly perceive by understanding: for, as the blessed apostle Paul says, Not the hearers of the law are just before God, but the doers of the law (Rom. 2:13). And the Truth Himself says, The servant who knows the will of his lord and does not do it will be beaten with many stripes (Luke 12:47). Likewise it is written elsewhere, To him who knows the good and does not do it, to him it is sin (Jas. 4:17). Therefore strive with all diligence to know the will of God: and after you have come to know His will, strive with the utmost effort to do it, fulfilling His commandments, and ask earnestly that, persevering in this, you may attain to His promises. To which may He deign to help us Who by His goodness had called us, and by His grace had set us free, and Who had promised the heavenly kingdoms to those who strive well, Jesus Christ our Lord, Who lives and reigns with God the Father and the Holy Spirit for all ages of ages. Amen.

SERMO CCCIII. Admonitio populi ut lectiones divinas audire studeant, etc.

Sermon 303. An admonition to the people that they be zealous to hear the divine readings, etc.

1. A lectione sacra nullus excusatur. Non inopia temporis G⟨r⟩atias Deo agimus, fratres charissimi, quia nos, etsi inter multas occupationes, sanct⟨ae⟩ Charitati vestrae repraesentare dignatus est. Novit enim divina clementia, quia etiamsi secundo aut tertio per singulos annos vobis possimus occurrere, nec sic quidem poteramus nostra desideria satiare. Quis enim pater est, qui filios suos, et pr⟨ae⟩cipue fideles et bonos, non frequenter videre desideret? Concedat Deus vobis orantibus, ut et in nobis, quos tanta charitate suscepistis,

1. No one is excused from sacred reading. Not lack of time. We give thanks to God, dearest brothers, that He has deigned, even amid many occupations, to present us to your holy Charity. For the divine clemency knows that, even if we could come to you a second or a third time each year, not even so could we satisfy our desires. For what father is there who would not desire to see his sons frequently, and especially those who are faithful and good? May God grant to you who pray that in us also, whom you have received with such great charity,

Editors' notes and page, col. 2324

Footnotes

¹ ‹anchor: purificat omnia› · call in col 2324 Alcuinus, animam.

Alcuin [reads] "animam" [the soul].

(printed under page 424)

(a) ‹anchor: SERMO CCCIII› · call in col 2324

Cæsarii est homilia in Bibliotheca Patrum ordine vigesima. De num. 1 vide Appendicis serm. 69, n. 1; 107, n. 1; 112, n. 1; 266, n. 1 : de num. 2, serm. 90, n. 6; 294, n. 1; 293, n. 1; 141, nn. 4 et 5; 2[?]0, n. 3.

It is a homily of Caesarius, twentieth in order in the Bibliotheca Patrum. On n. 1 see sermons of the Appendix 69, n. 1; 107, n. 1; 112, n. 1; 266, n. 1; on n. 2, sermon 90, n. 6; 294, n. 1; 293, n. 1; 141, nn. 4 and 5; 2[?]0, n. 3. [One digit illegible in the scan.]

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aliquid boni invenire possitis; et nos hoc semper in vobis videamus, unde plenius gaudere possimus. Quia ergo, quantum dignum est, de Charitatis vestrae praesentia gratulamur, de salute communi, quantum Dominus dederit, colloquamur. Quando aliquid de utilitate animae proferimus, fratres charissimi, nemo se excusare conetur, ut dicat: Non mihi vacat legere; et ideo non possum Dei praecepta vel agnoscere vel implere. Nec dicat aliquis vestrum: Non novi litteras; ideo mihi non imputabitur quidquid minus de Dei praeceptis implevero. Inanis est et inutilis excusatio ista, fratres charissimi. Primum est, quod lectionem divinam, etiamsi aliquis nesciens litteras non potest legere, potest tamen legentem libenter audire. Qui vero litteras novit, numquid potest fieri quod non inveniat libros, quibus possit Scripturam divinam legere? Tollamus a nobis fabulas vanas, mordaces jocos; sermones otiosos ac luxuriosos, quantum possumus, respuamus: et videamus si nobis non remaneat tempus, in quo lectioni divinae vacare possimus. Fugiamus prandia luxuriosa, quae nos occupant usque ad vesperam; contemnamus coenas, quae nos aliquoties etiam in vitiis usque ad noctem mediam trahunt, in quibus et caro nostra per ebrietatem debilitatur, et anima per turpiloquia et scurrilitates aut vulneratur, forte aut etiam moritur; istas malas occupationes, quae et animam et corpus debilitant, fugiamus: et videbimus quod nobis remanet tempus, in quo aliquid de salute animae cogitemus.

you may be able to find something good; and that we may always see this in you, so that we may rejoice the more fully. Since, then, as is fitting, we give thanks for the presence of your Charity, let us speak together, as far as the Lord grants, about our common salvation. When we set forth something for the benefit of the soul, dearest brothers, let no one try to excuse himself by saying: I have no time to read, and therefore I cannot either learn or fulfil the commandments of God. Nor let any of you say: I do not know letters; therefore whatever I fall short in fulfilling of God's commandments will not be imputed to me. That excuse is empty and useless, dearest brothers. The first point is that, even if someone who does not know letters cannot read the divine reading, he can nevertheless gladly listen to someone reading it. And as for him who knows letters, can it really happen that he does not find books in which he can read the divine Scripture? Let us put away from us empty tales and biting jests; let us, as far as we can, reject idle and wanton talk: and let us see whether there does not remain to us time in which we can give ourselves to the divine reading. Let us shun luxurious midday meals, which occupy us until evening; let us despise dinners, which sometimes drag us on in vices even until midnight, in which both our flesh is weakened by drunkenness and the soul, through foul talk and buffoonery, is either wounded or perhaps even dies; let us shun these evil occupations, which weaken both soul and body: and we shall see that there remains to us time in which we may think about something concerning the salvation of the soul.

2. Non legendi imperitia. Verbum Dei lumen et cibus animae. Quando noctes longiores sunt, quis erit qui tantum possit dormire, ut lectionem divinam vel tribus horis non possit aut ipse legere, aut alios legentes audire? Illi enim lectionem divinam legere non possunt, qui se, sicuti jam dictum est, usque ad mediam noctem inebriare contendunt. Nos vero si Deo volumus placere et de salute animae attentius cogitare, sobrietatem debemus diligere, et ebrietatem quasi foveam inferni longe refugere. Attendite, rogo vos, fratres: hoc dico quod non ignoratis. Novimus enim aliquos negotiatores qui cum litteras non noverint, requirunt sibi mercenarios litteratos; et cum ipsi litteras nesciant, aliis scribentibus rationes suas ingentia lucra conquirunt. Et si illi qui litteras nesciunt, conducunt sibi mercenarios litteratos, ut acquirant terrenam pecuniam; tu, quicumque es qui litteras non nosti quare etiam non cum pretio et mercede rogas, qui tibi debeat Scripturas divinas relegere, ut ex illis possis praemia aeterna conquirere? Pro certo, fratres, qui hoc studiose requirit, credit quod illi in aeternum prodesse possit. Qui vero lectionem nec ipse vult legere, nec legentem libenter audire, omnino non credit quod inde aliquid boni possit acquirere. Vos ergo, fratres, rogo et admoneo, ut quicumque litteras scitis, Scripturam divinam frequentius relegatis: qui vero non scitis, quando alii legunt, intentis auribus audiatis. Lumen enim animae et cibus aeternus non est aliud nisi verbum Dei, sine quo anima nec videre potest nec vivere: quia quomodo caro nostra moritur si non capiat cibum, ita et anima nostra exstinguitur si non accipiat Dei verbum.

2. Ignorance of reading [is] no [excuse]. The word of God is the light and food of the soul. When the nights are longer, who will there be who can sleep so much that he cannot, even for three hours, either read the divine reading himself or listen to others reading it? For those cannot read the divine reading who, as has already been said, strive to get drunk until midnight. But we, if we wish to please God and to think more attentively about the salvation of the soul, ought to love sobriety and to flee far from drunkenness as from the pit of hell. Pay attention, I beg you, brothers: I am saying something you are not ignorant of. For we know certain merchants who, though they do not know letters, seek out for themselves hired men who are lettered; and though they themselves do not know letters, they gain enormous profits while others write their accounts. And if those who do not know letters hire for themselves lettered men in order to acquire earthly money, why do you, whoever you are who do not know letters, not also ask, even for a price and a wage, someone who would read the divine Scriptures over to you, so that from them you may gain eternal rewards? Certainly, brothers, he who seeks this zealously believes that it can profit him for eternity. But he who neither wishes to read the reading himself nor gladly to hear someone reading it does not believe at all that he could acquire anything good from it. I therefore ask and admonish you, brothers, that whoever of you know letters should read over the divine Scripture more frequently; and that you who do not know them should listen with attentive ears when others read. For the light of the soul and its eternal food is nothing other than the word of God, without which the soul can neither see nor live: for just as our flesh dies if it does not take food, so also our soul is extinguished if it does not receive the word of God.

3. Rusticus id potest et audire et retinere. Cum discat cantica turpia. Sed dicit aliquis: Ego homo rusticus sum, et terrenis operibus jugiter occupatus sum, lectionem divinam nec legere possum nec audire. Quam multi rustici et quam multae mulieres rusticanae cantica diabolica, amatoria et turpia memoriter retinent et ore decantant? Ista possunt tenere atque parare quae diabolus docet; et non possunt tenere quod Christus ostendit? Quanto celerius et melius quicumque rusticus vel quaecumque mulier rusticana, quanto utilius poterat et Symbolum discere, et orationem Dominicam et aliquas antiphonas et psalmos quinquagesimum vel nonagesimum et parare et tenere et frequentius

3. The countryman can both hear and retain it. Since he learns shameful songs. But someone says: I am a countryman, and I am continually occupied with earthly labours; I can neither read nor hear the divine reading. How many countrymen and how many country women retain by heart and sing aloud devilish songs, love songs and shameful ones? These things which the devil teaches they can retain and get ready; and can they not retain what Christ shows? How much more quickly and better could any countryman or any country woman, how much more usefully, both learn the Creed, and the Lord's Prayer and some antiphons and the fiftieth or ninetieth psalm both get ready and retain and more frequently

Editors' notes and page, col. 2325

Footnotes

¹ ‹anchor: ipsi litteras› · call in col 2325 Ms. collegii Claromontani, et qui cum ipsi litteras.

The manuscript of the Collège de Clermont has "et qui cum ipsi litteras" [and who, though they themselves (do not know) letters].

¹ ‹anchor: totum peribit› · call in col 2326 Mss., periet.

The manuscripts have "periet" [a by-form of "peribit", will perish].

(printed under page 425)

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dicere, unde animam suam et Deo conjungere, et a diabolo liberare possent? Nam quomodo cantica turpia in tenebras diaboli mittunt; sic cantica sancta Christi lumen ostendunt. Nemo ergo dicat: Non possum aliquid de hoc quod in ecclesia legitur retinere. Sine dubio enim, si velis, poteris. Incipe velle, et statim poteris. Et ut de operibus bonis nullus homo se valeat excusare, donante Deo volo vobis qualemcumque rationem suggerere.

say, whereby they might both join their soul to God and set it free from the devil? For just as shameful songs send [people] into the darkness of the devil, so holy songs show the light of Christ. Let no one, therefore, say: I cannot retain anything of what is read in church. For without doubt, if you will, you can. Begin to will, and at once you will be able. And so that no man may be able to excuse himself in the matter of good works, by God's gift I wish to put before you some reasoning or other.

4. Et ea quae ad agriculturam spectant. Animae nostrae cura, fratres charissimi, maxime terrenae culturae similis est. Sicut enim in terra quae colitur, alia exstirpantur, alia radicitus evelluntur, ut quae bona sunt seminentur: ita et in anima nostra fieri debet. Eradicentur mala, et bona plantentur; exstirpentur noxia, et utilia inserantur: superbia evellatur, et humilitas plantetur; projiciatur avaritia, et misericordia teneatur; contemnatur luxuria, et castitas diligatur. Nam quomodo in terra tua, nisi mala projeceris, bona plantare non poteris; sic et de anima tua nisi spinas et tribulos vitiorum eradicaveris, virtutum germina sancta plantare non poteris. Dic mihi, rogo te, quicumque es ille qui jam paulo ante dicebas quod pro eo quod non nosses legere, ideo non possis Dei praecepta complere; dic mihi, quis tibi monstravit quomodo putares vineam tuam, quo tempore plantares novellam? Quis tibi hoc ostendit? Quia aut vidisti, aut audisti, aut interrogasti cultores optimos qualiter deberes colere vineam tuam. Quomodo ergo sollicitus es de vinea tua; quare non sic es sollicitus de anima tua?

4. And the things that pertain to agriculture. The care of our soul, dearest brothers, is very much like the cultivation of the earth. For just as in land that is cultivated some things are rooted out and others are pulled up by the roots, so that what is good may be sown, so too ought it to be done in our soul. Let evil things be uprooted, and good things planted; let harmful things be rooted out, and useful things grafted in; let pride be pulled up, and humility planted; let avarice be cast away, and mercy held fast; let lust be despised, and chastity loved. For just as in your land you will not be able to plant good things unless you have cast out the bad, so too with your soul: unless you have uprooted the thorns and thistles of vices, you will not be able to plant the holy shoots of virtues. Tell me, I ask you, whoever you are who a little while ago were saying that, because you did not know how to read, you therefore could not fulfil the commandments of God: tell me, who showed you how to prune your vineyard, and at what time to plant a young vine? Who showed you this? It is because you either saw, or heard, or asked the best cultivators how you ought to tend your vineyard. As, then, you are solicitous about your vineyard, why are you not so solicitous about your soul?

5. Villa Dei et villa hominis: quae utrique cura exhibenda. Attendite, rogo vos, fratres, duo genera agrorum sunt: unus ager est Dei, alter est hominis. Habes tu villam tuam; habet et Deus suam. Villa tua est terra tua; villa Dei est anima tua. Numquid justum est ut villam tuam colas, et Dei villam desertam dimittas? Si colis terram tuam, cole et animam tuam. Villam tuam vis componere, et Dei villam desertam dimittere? Numquid hoc justum est, fratres? Numquid a nobis hoc meretur Deus, ut animam nostram quam satis ille diligit negligamus? Quomodo attendis villam tuam cultam, et gaudes; cur non attendis animam tuam desertam, et plangis? De agro villae nostrae paucis diebus victuri sumus in mundo: ibi ergo, id est, in anima nostra majus studium debemus semper impendere. Animam nostram quasi villam suam nobis dignatus est committere Deus, ut illam omni studio debeamus excolere. Totis ergo viribus cum Dei adjutorio laboremus, ut cum Deus ad agrum suum, hoc est, ad animam nostram venire voluerit, totum cultum, totum compositum, totum ordinatum inveniat, messem inveniat, non spinas; vinum inveniat, non acetum; triticum magis quam lolium. Si omnia quae placeant oculis suis invenerit, aeterna nobis praemia repensabit. Si vero totum desertum et spinis repletum aspexerit, cum ipsis spinis operum nostrorum aeterno nos incendio deputabit.

5. The estate of God and the estate of man: what care is to be given to each. Pay attention, I beg you, brothers: there are two kinds of fields. One field is God's, the other is man's. You have your estate; God also has His. Your estate is your land; God's estate is your soul. Is it just that you should cultivate your estate and leave God's estate deserted? If you cultivate your land, cultivate your soul also. Do you wish to set your own estate in order, and leave God's estate deserted? Is this just, brothers? Does God deserve this from us, that we should neglect our soul, which He loves so much? Just as you look upon your estate well cultivated and rejoice, why do you not look upon your soul deserted and lament? From the field of our estate we shall live but a few days in the world; there, therefore, that is, on our soul, we ought always to spend greater effort. God has deigned to entrust our soul to us as His own estate, so that we should cultivate it with all diligence. Let us therefore labour with all our strength, with the help of God, so that, when God wills to come to His field, that is, to our soul, He may find it all cultivated, all set in order, all arranged; may find a harvest, not thorns; may find wine, not vinegar; wheat rather than darnel. If He finds all things that please His eyes, He will repay us with eternal rewards. But if He beholds it all deserted and filled with thorns, together with those very thorns of our works He will consign us to eternal burning.

6. Aemulatio Dei de cultu animae, et tribulationum origo. Nihil in hoc durum exigit Deus. Inde est, fratres, quod frequenter tribulationes et angustias sustinemus; quia Deus vicem nobis quodam modo reddit. Nolumus nos amare animam nostram, quam ille amat; et ille villam, quam nos amamus, dimittit ut pereat. Nam ut deserta remaneret ab hostibus terra nostra longo tempore, multis vitiis et criminibus deserta remanserat anima nostra. Quia ergo animam nostram quam Deus diligit non amavimus, totum quod in hoc mundo amabamus perdidimus. Et ideo, fratres charissimi, vel sic discamus plus animam amare quam carnem, aeterna potius diligere quam caduca. Quidquid enim pro carne laboramus, totum peribit; hoc solum perire non poterit, quod unusquisque pro salute animae suae in coelo reposuit. Nemo ergo se excuset et dicat se litteras nescire; ideo non posse Dei praecepta complere. Non est grande quod a nobis requirit

6. God's jealousy over the cultivation of the soul, and the origin of tribulations. God demands nothing hard in this. Hence it is, brothers, that we frequently endure tribulations and distresses: because God in a certain manner pays us back in kind. We do not wish to love our soul, which He loves; and He leaves the estate which we love to perish. For that our land should remain laid waste by enemies for a long time, our soul had [first] remained deserted through many vices and crimes. Because, therefore, we did not love our soul, which God loves, we have lost all that we loved in this world. And so, dearest brothers, let us at least in this way learn to love the soul more than the flesh, to love things eternal rather than things perishable. For whatever we labour at for the flesh will all perish; this alone will not be able to perish, which each one has laid up in heaven for the salvation of his soul. Let no one, therefore, excuse himself and say that he does not know letters, and so cannot fulfil the commandments of God. It is no great thing that is required of us

Editors' notes and page, col. 2326

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Deus, non durum, non asperum. Clamat tibi in conscientia tua aeterna justitia: Quomodo gubernas agrum tuum, guberna et cor tuum; quomodo colis villam tuam, cole et animam tuam; quomodo superfluos palmites tollis de vite tua, sic malos affectus tolle de anima tua. Praecidis de vite tua quod malum est; incide de anima tua q⟨u⟩od iniquum est. Quomodo qui vitem suam uno anno putare noluerit, ipso anno abundantius exhibet, et postea sine fructu sterilis remanebit: sic et qui malas cogitationes et mala desideria non tollit de anima sua, videtur afferre fructum de rapinis et fraudibus in anno vitae suae quo vivit in hoc mundo; sed postea sterilis remanebit in aeternum. Et quia fructus legitimos non exhibuit, quasi sarmenta luxuriosa et infructuosa, aetern⟨a⟩ illum flamma sine misericordia cruciabit; sicut ipse Dominus dixit, Paleas autem comburet igni inexstinguibili (Matth. III, 12). Quomodo in vite tua totos oculos superfluos amputas, et duos aut tres qui sunt legitimi derelinquis: sic et in anima tua omnia desideria, quae res alienas male respiciunt et pessime concupiscunt, Spiritus sancti gladio et crucis falce debes incidere, et hoc tantum unde justitia vel misericordia cernitur reservare.

by God, nothing hard, nothing harsh. Eternal justice cries out to you in your conscience: As you manage your field, manage your heart too; as you cultivate your farm, cultivate your soul too; as you take the superfluous shoots off your vine, so take the evil affections off your soul. You cut away from your vine what is bad; cut away from your soul what is wicked. Just as whoever has refused to prune his vine for one year yields more abundantly in that year, and afterwards will remain barren without fruit: so too whoever does not take evil thoughts and evil desires out of his soul seems to bring forth fruit from plunder and frauds in the year of his life in which he lives in this world; but afterwards he will remain barren for eternity. And because he did not yield legitimate fruits, like luxuriant and unfruitful branches, eternal flame will torment him without mercy; as the Lord Himself said, But the chaff He will burn with unquenchable fire (Matt. 3:12). Just as on your vine you cut off all the superfluous buds and leave the two or three that are legitimate: so too in your soul you ought to cut away, with the sword of the Holy Spirit and the pruning-hook of the cross, all the desires that look wickedly upon the things of others and covet them most basely, and reserve only that from which justice or mercy may be seen.

7. Id in anima colenda servetur quod in agricultura. Fructus triplex et tres professiones. Bonae virgines. Viduae. Conjugatae. Nam terra quando colitur, fratres dilectissimi, nostis quae consuetudo servetur. Primum evelluntur spinae, lapides projiciuntur; postea terra ipsa proscinditur, combinatur, tertiatur: deinde quarto aut quinto sulco ordine legitimo seminatur. Hoc ergo fiat, fratres charissimi, in anima nostra. Primum eradicentur spinae, id est, cogitationes malae. Postea lapides auferantur, hoc est, omnis malitia vel duritia expurgetur. Deinde cor nostrum evangelico aratro et crucis vomere proscindatur et aretur, et confringatur per poenitentiam, molliatur per eleemosynam, per charitatem semini dominico praeparetur: ut et tunc purgata et bene culta cordis nostri terra cum gaudio semen verbi Dei possit excipere, et non solum trigesimum, sed etiam sexagesimum et centesimum fructum reddere. Tres enim professiones sunt in sancta Ecclesia catholica. Sunt virgines, sunt viduae, sunt etiam conjugati. Virgines exhibent centesimum, viduae sexagesimum, conjugati vero trigesimum. Alius quidem exhibet amplius, alius minus; sed omnes in coelesti horreo reconduntur, et aeterna beatitudine feliciter perfruuntur. Virgines ergo cogitantes Mariam, viduae Annam, maritatae vero Susannam, imitentur illarum castitatem in hoc saeculo, ut illis sociari mereantur in aeternum. Bonae enim virgines, quae non solum corpore, sed etiam corde et lingua virgines esse voluerint, sanctae Mariae cum reliquo exercitu virginum sociantur. Bonae viduae, non deliciosae, non linguosae, non curiosae, non invidiosae, non superbae, quae jejuniis, eleemosynis et orationibus, sicut beata Anna faciebat, serviunt Deo, cum ipsa Anna sancta sociantur multis millibus viduarum. Conjugati vero qui sibi invicem fidem servaverint, et extra se nihil agnoverint, se ipsos tantum nonnisi pro desiderio filiorum agnoverint, assidue eleemosynas fecerint, et in quantum possunt Dei praecepta servaverint, sancto Job, sanctae Sarae, vel sanctae Susann⟨ae⟩ cum sanctis Patriarchis et Prophetis merebuntur feliciter sociari.

7. Let what is done in agriculture be observed in cultivating the soul. A threefold fruit and three professions. Good virgins. Widows. Married women. For when land is cultivated, dearest brethren, you know what practice is observed. First the thorns are pulled up, the stones are thrown out; then the land itself is broken up, ploughed a second time, ploughed a third time: then at the fourth or fifth furrow it is sown in due order. Let this, then, be done, dearest brethren, in our soul. First let the thorns be rooted out, that is, evil thoughts. Then let the stones be taken away, that is, let all malice or hardness be purged out. Then let our heart be broken up and ploughed with the plough of the Gospel and the ploughshare of the cross, and let it be broken down through penance, softened through almsgiving, prepared through charity for the Lord's seed: so that then the land of our heart, cleansed and well cultivated, may receive the seed of the word of God with joy, and render not only thirtyfold, but also sixtyfold and a hundredfold fruit. For there are three professions in the holy Catholic Church. There are virgins, there are widows, there are also the married. Virgins yield a hundredfold, widows sixtyfold, but the married thirtyfold. One indeed yields more, another less; but all are stored up in the heavenly granary, and enjoy eternal blessedness happily. Let virgins, then, thinking of Mary, widows of Anna, and married women of Susanna, imitate their chastity in this world, so that they may deserve to be joined with them in eternity. For good virgins, who have wished to be virgins not only in body but also in heart and tongue, are joined to holy Mary with the rest of the host of virgins. Good widows, not self-indulgent, not talkative, not inquisitive, not envious, not proud, who serve God with fastings, almsgiving and prayers, as blessed Anna did, are joined with holy Anna herself among many thousands of widows. But married people who have kept faith with one another, and have known no one outside themselves, and have known each other only for the desire of children, have constantly given alms, and have kept God's commandments as far as they can, will deserve to be happily joined to holy Job, holy Sarah, or holy Susanna, together with the holy Patriarchs and Prophets.

8. Qualiter audita in concione invicem repetenda. Rogo vos, fratres charissimi, semper recolite, semper retinete quod vobis pro ani⟨m⟩ae vestrae salute suggerimus. Nolite hoc transitorie accipere. Debet enim sermo noster in corde vestro radices figere; ut in tempore retributionis possit aeternae vitae fructus feliciter

8. How the things heard in the sermon are to be repeated to one another. I beg you, dearest brethren, always recall, always retain what we suggest to you for the salvation of your soul. Do not receive this in passing. For our discourse ought to fix its roots in your heart; so that in the time of retribution it may be able happily

Editors' notes and page, col. 2327

Footnotes

¹ ‹anchor: totos oculos› · call in col 2327 Sic Ms., Portarum. At Colbertinus surculos.

So the Portes manuscript. But the Colbert manuscript has "surculos" [shoots].

² ‹anchor: exhibet amplius› · call in col 2327 Sic ex Ms. collegii Claromontani. [Alius quidem habet amplius.]

Thus from the manuscript of the Collège de Clermont. [Previously: "Alius quidem habet amplius", one indeed has more.]

³ ‹anchor: non linguosæ› · call in col 2327 Ms. Portarum, litigiosæ.

The Portes manuscript has "litigiosae" [quarrelsome].

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