This sermon also exists in the Ambrosian codex, inscribed to Saint Maximus, and was published by Muratori: that it differs from the sermon attributed to Saint Augustine in the Roman Breviary's commemoration of many martyrs, you will plainly recognize if you compare the two. Both are placed by the Maurists in the appendix of the sermons of St. Augustine. The same sermon was published under the name of Leo in certain ancient editions, and also in the Homiliary of Paul the Deacon, in the Basel edition of the year 1496, as was noted by the Ballerini in vol. I of the works of Saint Leo, pag. 387 of the Venice edition of the year 1753. But these judged that it should not be attributed to Leo. And so, since it bears the name of Saint Maximus not only in the Ambrosian, but also in the Cassinese codices 106 fol. 19 verso, and 117 fol.
64 verso, it bears the name of Saint Maximus before it, we judge that it is to be attributed to this author, and not to Augustine or to Leo, as we read in the codices Laurentian I Plut. XIV pag. 51, Vatican 1267, Basilica of St. Peter 105. This we have noticed, that in these codices the title of the sermon is of this sort: On the Holy Innocents; on the birthday of the holy Innocents. As often, brethren, as we celebrate the martyrdoms of the saints, so often do we speak the praises of the Savior; and as often as we affirm their passion, so often do we proclaim the glory of Christ. For we do not marvel at what they suffered, but we admire on account of whom they suffered. Therefore it is not the pain that is in the praise, but the faith that is in the honor.
We magnify the martyrs, therefore, not because they lay under grievous torments, but because they endured those same torments for the cause of justice. For we have seen very many of the wicked suffer worse punishments, but these avail them nothing, because it is the cause that justifies the martyrs, while their own conscience condemns the wicked. In the highest and chief place, therefore, are the blessed martyrs to be held on account of faith. But see what place they merit among men, who have merited a place before God beneath the altar. For sacred Scripture says: I saw beneath the altar of God the souls of them that were slain for the word of God, and for the testimony which they held, and they cried out (Revelation 6), and the rest. Beneath the altar of God, it says, the souls of them that were slain.
What more reverent, what more honorable can be said, than to rest beneath that altar on which the sacrifice is offered to God, on which the victims are offered, on which the Lord is the priest, as it is written: Thou art a priest forever according to the order of Melchizedek (Psalm 110)? Rightly, then, are the martyrs placed beneath the altar, because upon the altar Christ is set. Rightly do the souls of the just rest beneath the altar, because upon the altar the body of the Lord is offered. Nor undeservedly is the vengeance of blood demanded there for the just, where also for sinners the blood of Christ is poured out. Fittingly, then, and as it were for a certain fellowship, was burial decreed there for the martyrs, where the death of the Lord is daily celebrated, as he himself says:
As often as you shall do these things, you shall proclaim my death, until I come (1 Corinthians 11). That is to say, that those who died for the sake of his death may rest in the mystery of his sacrament. Not undeservedly, I say, was the tomb of the slain established there, as by a certain fellowship, where the members of the Lord's slaying are laid, so that those whom the cause of one passion had bound together with Christ, the sanctity of one place might also unite. We read that very many of the just are cherished in the bosom of Abraham, and that some rejoice in the delight of paradise; yet no one has better merited than the martyrs—that is, to rest where Christ is both the victim and the priest. Namely, that they may obtain propitiation from the offering of the victim,
and receive the blessing and the ministration of the priest. Among the other martyrs, therefore, whom we proclaim to stand beneath the altar of God, blessed Cyprian too is present, so that with richer eloquence he may pursue the vindication of all. For it is not to be doubted that he pleads more than the rest in martyrdom, who in the priesthood wrote more than the rest. And although with all he has received the robe of splendid recompense, yet perhaps he ceases to plead the less, in that he understands he has the more merited. It is said, therefore, to them who demand vengeance after the gift has been given, that they should rest and be patient, until the number of their fellow servants be fulfilled, and the rest.
You see, therefore, that on our account the vindication of the martyrs is deferred. For while we delay, their blood is unavenged. But this has come about through our own sloth, who do not live religiously as is fitting, who do not labor devoutly as is proper. For if our justice of good works were going ahead toward God, already the number of fellow servants which is awaited would be fulfilled. But there is no doubt to anyone that the martyrs will receive vindication after the judgment, who even after the judgment are honored with heavenly rewards.