In the appendix of the sermons of Saint Augustine, no. 164, placed there by the Maurists, this sermon in the Novara codex 2 is read as adorned with the name of Saint Maximus; and that it ought altogether to be ascribed to him, anyone may plainly recognize from its style, phrases, and sentiments. It exists also in the Turin codex with the title: 'Likewise also, on Easter, Sermon 6,' whose reading, when collated with the Maurine one praised above, we have found to be very like it.
That legal lamb, by whose immolation the ancient people of the Hebrews cast off the yoke of Egyptian servitude, how in manifold sacraments it contained in a figure of itself the truer victim of the holy Church, was then most especially proved by the very truth of things, when Christ our Passover was sacrificed, who, as a sheep, was led to the slaughter, and as a lamb before its shearer is dumb, so He opened not His mouth (Isa. 53:7; 1 Cor. 5:7). This is the Lamb who, offered on the altar of the cross as a living victim to God the Father for us in an odor of sweetness, laid open for us the passage from the region of the shadow of death to the land of promise.
This one, I say, who is at once both victim and priest, by revealing with a clear voice every shadow of the old priesthood and sacrifice, put an end to figures and enigmas; but for the new people of the Church He inaugurated a new priesthood and a new sacrifice, so that, namely, new wine might be put into new wineskins. But if a grain of wheat falling into the ground and dying so wondrously renewed all things (Matt. 9:17; John 12:24), how much more, rising again in Himself brought back to life with multiplied fruit, did He make all things fruitful, and gave, at this season, a more abundant yield not only to the rational earth by spiritual increases, but also to the earthly seeds themselves.
Whence now the whole face of the earth, bursting forth into shoots, more cheerful with the adornment of various fruits, raises up together with its rising Lord all the nature of things that was until now as it were dead: where the pleasing beauty of trees and herbs, with a varied gift of buds yet with an equal gesture of gladness, hastens to meet this singular solemnity. But of the sky, until now somewhat mournful, yet at length with a glad face, what shall I say?—the sky which for some while, overspread with the thick fog of clouds, had troubled all this space of air? And behold, suddenly, as if righteousness were looking down from heaven upon the earth, a wondrous serenity smiles upon the world, and into one gladness the vows of heaven and earth run together:
so that they may receive with a common exultation Christ, both God and man, who had come to bring a common peace to both, and, breaking down the middle wall of the partition, made both one (Eph. 2:14). Hence the fuel of all the stars, that solar splendor, now purges its face, but lately much wrinkled, and, like a king conspicuous in the diadem of his head, on the day of his espousals and on the day of the gladness of his heart, bestows the more bounteous gifts of his light, with the rest of the stars as it were his companions. For the moon, ever set in a certain waning of itself from the very day of its rising, prepares itself with full light for the paschal joys. And, to touch on all things briefly, just as everything that subsists in creation serves, by divine dispensation, the dominion of man;
so upon all one exultation presses concerning human salvation. Since, therefore, on behalf of man every creature shows forth its joys by such great tokens, it is fitting that from men themselves such testimonies of gladness should not cease. In the first-formed Adam the resurrection of Christ was prefigured, because just as he, rising after his sleep, recognized Eve fashioned from his side (Gen. 2:21-22), so Christ, rising from death, built the Church from the wound of His side. Noah too, a husbandman, when he had planted a vineyard, and, made drunk with wine, had fallen asleep, and lay uncovered in his tent, and, awakened from his sleep, laid the curse of perpetual servitude upon his son who did not conceal his shame, signified Christ:
He who made the Church His vineyard, out of love for whom, made drunk with the cup of the passion and stripped of the covering of the flesh He had assumed, He rose again from the dead, as He Himself says in the Canticles: 'I have put off my tunic; how shall I put it on?' (Song 5:3). But Jonah too, how he in himself expressed the death and resurrection of the Lord, the Gospel word openly declares. Since therefore, brethren, every creature by a certain office of charity rejoices together at our salvation (cf. Matt. 12:40), it is our part to draw from this something for ourselves unto the use of living: lest the common gladness of all lose its right in us, upon whom the whole sum of the cause looks as its chief heads.
And first indeed, as sheep of the Lord's pasture, let us on the altar of the heart, roasted by the fire of charity, offer ourselves a living victim, holy, pleasing to God (Rom. 12:1): and having now, with the unleavened bread of continence, mortified our members which are upon the earth, that is, fornication, uncleanness, and the rest of the prisons of the vices, let us turn away, and in the station of the virtues let us fit for ourselves a seat: renouncing also dead works, let us offer, as good earth, the best fruit, and by the example of a good tree let us bring forth fruit in all goodness and righteousness (Col. 3:5). But that the brightness of the sun be not lacking to our manner of life, let our light shine before men, that they may see our good works and glorify our Father who is in heaven (Matt. 5:16).
If, then, acting thus, the last day shall find us, there will one day be for us, as a reward, the very resurrection of our bodies, where, when Christ our life shall appear, then shall we also appear with Him in glory (Col. 3:4): who lives and reigns, God, throughout all ages of ages. Amen. Here it ends.