Sermon XIII. Likewise Concerning the Same

SERMON XIII.

LIKEWISE CONCERNING THE SAME.

Falling down, they adored him; and when their treasures had been opened, they offered him gifts: gold, frankincense, and myrrh. Matthew II, 11.

Two things chiefly occur here to be considered:

I. Who is the one to whom the Magi offered gifts? II. What are the gifts which, falling down, they offered ¹?

I.

Concerning the first, note that the child to whom the Magi brought gifts was wrapped in cloths, and certainly in this the great faith of those three Magi is noted, because they believed that child whom they saw wrapped in cloths and placed in a manger to be the King of all ages; they believed him also to be the God of gods; nevertheless they believed that he would die on the cross for the sins of all peoples.

For because they believed these three things concerning him, therefore falling down they adored him, and they offered him gold as to a high King, frankincense as to the true God, and myrrh as to one about to die on the cross. Concerning the faith of those three Kings and Magi Saint Bernard says: "O astonishing faith of the Magi, which adores as God a little child wrapped in cloths; to whom the vileness of the place is not filthy, whom the child's cloth-wrapping does not scandalize, whom the poverty of the poor little mother does not offend! This faith is greater than that of the thief confessing on the cross."

And note that this child, to whom gifts are brought, is expressed through myrrh, frankincense, and gold, which the Secret of this day openly suggests, which is such: "Look graciously, O Lord, upon the gifts of your Church, in which now gold, frankincense, and myrrh are not brought forth; but that which by the same gifts, etc." But who is sacrificed and received on the altar, except Jesus Christ once laid in the manger? Therefore this child to whom gifts are brought by the Magi is myrrh, because through him the wrath of God the Father is mitigated. He is gold, because through him each elect person is adorned in glory.

I. First, the child Jesus is signified by myrrh, because for us he sustained manifold torments. For myrrh is a certain kind of gum, sufficiently bitter. Hence the faithful soul says in Canticles I, 12: My beloved is to me a bundle of myrrh; he will dwell between my breasts. Bundle of myrrh, the Gloss: "The whole heap of the Passion." He will dwell between the breasts, the Gloss, that is, "in unchangeable memory." And note that a bundle is composed of many stalks and ears; so also the Passion of Christ was wonderfully made heavy on account of many things.

1. There was this, that he was seized as a thief with swords and clubs. Hence Jesus himself said to the crowds, as Matthew XXVI, 55 testifies: As against a thief you have come out with swords and clubs to seize me.

2. There is this, that bound and tied, he was disgracefully led to different judges. Hence John XVIII, 13 says that they led him first to Annas, for he was the father-in-law of Caiaphas. Then they led him to Caiaphas; afterward they handed him over to Pilate in the praetorium, who also sent him to Herod, as Luke XXIII, 7 says.

3. There is this, that as a certain execrable man he was spat upon by the most unclean. Hence Matthew XXVI, 67 says: Then they spat in his face.

4. That as a thief unworthy to look at the earth, he was veiled. Hence Mark XIV, 65 says: Certain ones began to spit upon him and to veil his face.

5. There is this, that as a certain wicked man he was struck with fists. Hence Matthew XXVI, 67 says: Then they struck him with fists.

6. There is this, that as an evildoer he was struck with fists by ignoble servants. Hence Mark XIV, 65: And the ministers were beating him with blows. Matthew XXVI, 67 and 68 also says: Others gave palms into his face, saying: Prophesy to us, Christ, who is the one who struck you?

7. There is this, that he was stripped of his garments before the multitude. Hence Matthew XXVII, 28 says: Stripping him, the Gloss says "of his own garments," they put a scarlet cloak around him.

8. There is this, that as a fool in a white and red garment he was mocked and derided. Before Herod indeed he was mocked in a white garment. Hence Luke XXIII, 11 says: Herod with his army despised him and mocked him clothed in a white garment. Likewise he was mocked in a red garment by Pilate's soldiers. Hence Matthew XXVII, 28 and 29 says: They put a scarlet cloak around him... And with knee bent before him they mocked him, saying: Hail, King of the Jews. In this mockery also he was again spat upon and struck with fists, as Matthew and John say.

9. There is this, that tied to the column he was sharply beaten with scourges. Hence John XIX, 1 says: Then Pilate took Jesus and scourged him. The Gloss: "through the soldiers."

10. There is this, that he was crowned with thorns reaching even to the tenderness of the brain. Hence John XIX, 2: And the soldiers, plaiting a crown of thorns, placed it on his head.

11. There is this, that on his wounded head he was struck atrociously with a reed staff. Hence Mark XV, 19 says: They were striking his head with a reed.

12. There is this, that pulling out his beard, they tore his chin. Hence Isaiah LVI, 4 says: Upon whom have you played? upon whom have you widened the mouth and put out the tongue? On that place the Gloss says that "they plucked out his beard."

13. There is this, that they placed the gibbet of the cross upon his shoulders. Hence John XIX, 17 says: Jesus, carrying the cross for himself, went out to the place which is called Calvary, but in Hebrew Golgotha.

14. There is this, that they crucified him in the midst of thieves as though he were more criminal than they. Hence John XIX, 18 says: They crucified Jesus, and with him two others, the Gloss says "thieves," on this side and on that, but Jesus in the middle.

15. There is this, that violently stretching him, they fixed him to the cross with the hardest nails. Hence it is said in Psalm XXI, 17 and 18: They dug through my hands and my feet; they numbered all my bones, that is, they made them countable because of the excessive stretching of the body.

16. There is this, that even when he was fixed to the cross, the soldiers and chief priests and elders of the Jews blasphemed and mocked him. Hence Matthew XXVII, 39 and following says: Those passing by blasphemed him, moving their heads and saying: Bah, you who destroy the temple of God and rebuild it in three days, save yourself; if you are the Son of God, come down from the cross. Similarly the chief priests also, mocking with the scribes and elders, said: He saved others; himself he cannot save. If he is King of Israel, let him now come down from the cross, and we shall believe him.

17. There is this, that even the thieves crucified beside him made reproach against him. Hence Mark XV, 32 says: Those who were crucified with him reviled him. Nevertheless one of those thieves was converted on the cross, as Luke XXIII, 39 and following says. For when one of them said, blaspheming: If you are Christ, save yourself and us, the other, who was converted, rebuked him, saying: Do you not fear God, because you are in the same condemnation? And we indeed justly, for we receive things worthy of our deeds; but this man has done nothing evil.

18. There is this, that they gave him myrrhed wine and vinegar to drink. Hence Matthew XXVII, 48 says: One of them, running, took a sponge, filled it with vinegar, and placed it on a reed, and gave him to drink. Mark XV, 23 also says: They gave him myrrhed wine to drink.

19. There is this, that when he was dead, and his body ought to have had rest, they pierced him with a lance. Hence John XIX, 34 says: One of the soldiers opened his side with a lance, and immediately blood and water came out.

20. That also when he was dead, whose innocence the sun and moon, rocks and earth had manifestly proved, they called him a deceiver. Hence Matthew XXVII, 62 and following says: On the next day, which is after the Preparation, the chief priests and Pharisees came together to Pilate, saying: Lord, we have remembered that that deceiver said while still living: After three days I shall rise. Therefore command the tomb to be guarded until the third day, etc.

Behold the bundle of myrrh which every Christian ought to place in the chamber of his heart.

II. Second, the child Jesus is understood by frankincense, because through him God the Father was mitigated for us. For God is said to be appeased by incense. Hence it is said in Ecclesiasticus L, 1 and 8: Simeon the great priest..., like frankincense giving fragrance in the days of summer. Simon is interpreted "hearing sorrow" and signifies the Son of God, who heard the sorrow of the ancient fathers, who with great prayers requested that he would come and snatch them from the hand of the infernal tyrant; he is also called Priest on account of this, because he offered himself as a victim of sweetness to God the Father on the altar of the cross for the sins of his people. And for this cause he is said to have been like frankincense giving fragrance in the days of summer, that is, in the days of wrath and paternal severity. For he appeased the wrath of the Father by his tears and prayers. Hence the Apostle says to the Hebrews V, 7: Jesus in the days of his flesh, offering prayers and supplications to God with a strong cry and tears, was heard because of his reverence.

III. Third, Jesus is signified by gold, because each elect person will be adorned through him. For he, like a certain golden ring, and like a golden clasp, and also like a golden crown, will adorn the Saints in the homeland. Therefore Jesus is like a certain golden ring, which God the Father gives to any sinner returning to him through penance. Hence Luke XV, 22 reads that that householder, to whom the prodigal son returned, ordered a ring to be given into his hand. Jesus is the ring of penitents because he certifies them concerning the grace of the Father. Jesus is also like a certain golden clasp which is given to a man progressing in virtues. Hence I Maccabees X, 89 reads that King Antiochus gave Jonathan power to have a golden clasp ². Antiochus is interpreted "silent poor man" and marks the Son of God himself, concerning whom Isaiah XLI, 2 says that he will not cry out, nor will his voice be heard outside.... But like a lamb before the one shearing him he will become mute and will not open his mouth, Isaiah LIII, 7. Jonathan is interpreted "a dove coming," and expresses anyone who progresses in virtues. For virtues are the silvered wings of the dove, that is, of the soul, by which he flies into heaven. Therefore to Jonathan, that is, to any man progressing in virtues, Antiochus, that is, Jesus Christ, gives a golden clasp, that is, he gives him himself. For Jesus ought to be placed over the heart like a certain golden seal, so that every understanding and affection of man may run together into him. For we ought to tend into Christ with all our understanding and affection.

Jesus is also like a certain golden crown, which will be given to any man arriving at the prize of eternal life. On account of this the Apostle admonishes us in I Corinthians IX, 25 that we run so faithfully and contend so strongly in the contest that we may grasp this unfading crown. Concerning this golden crown there is material in Exodus XXV, 11, where the Lord says to Moses: You shall make over the ark a golden crown around it. Note that in the ark three things were placed, namely two tablets inscribed by the finger of God with the ten commandments, and a certain urn with manna, and the almond staff of Aaron. It also stood within the Holy of Holies beneath the wings of the Cherubim. Therefore by the ark the soul of any elect person is figured, which, because it zealously kept the ten precepts of the Lord, and because it always longed for the heavenly sweetness which is signified by manna, and because it also sustained and fed the poor and sick like an almond staff, therefore came into the Holy of Holies, that is, obtained the society of the holy Angels. But for such a soul the Son of God himself will be a golden crown all around, because he will crown it on every side with everlasting glory. Hence Isaiah XXVIII, 5 also says: On that day the Lord of hosts will be a crown of glory and a wreath of exultation for the remnant of his people.

II.

Concerning the second, note that the gifts which the Magi, falling down, offered were myrrh, frankincense, and gold. Therefore we, since we are signified by the aforesaid Magi, ought to offer the remembered gifts, namely that we offer myrrh to myrrh, frankincense to frankincense, and gold to gold. But by myrrh the harshness of our life is noted, by frankincense the assiduity of devotion, by gold precious charity.

I. First, therefore, we ought to offer myrrh to the Lord through the harshness of our life, so that just as he in his body suffered many hardships for us, so we also may suffer some hardships for him. But that myrrh which must be offered to the Lord consists in fasts, in vigils, in hair shirts and hard beds, in genuflections and beatings with rods, in pilgrimages, and in the other bodily afflictions of this sort. For just as myrrh keeps worms away from dead bodies, so the aforesaid things repel from man evil thoughts and harmful pleasures. Concerning this myrrh Judith X, 2 and 3 says: Judith went down into her house, and washed her body, and anointed herself with the best myrrh. By Judith, who is interpreted "confessing," any faithful soul is understood, which daily confesses to the Lord that he is good, that his mercy is forever. But here it ought to descend into its house through discussion of its own conscience. It ought also to wash its body through the outpouring of tears and sincere confession. Nevertheless it ought to anoint its body with good, better, and best myrrh. Those offer good myrrh who have their eye toward hell, and therefore here chastise and afflict themselves because of their sins, lest there they be always afflicted by demons. Those offer better myrrh who have their eye toward heaven, and therefore punish themselves and endure tribulations, so that afterward they may be sent to the society of the Saints who reached that place through many tribulations. Those offer the best myrrh who direct their eye only toward God himself, and on account of this subject themselves to grave afflictions, so that they may respond at least in something to his Passion, and so that from that very fountain of his sweetness afterward they may drink more ardently.

II. Second, we ought to offer frankincense to the Lord through sincerity of devotion. Now sincerity of devotion consists in this, that we pray willingly, and think willingly about the Lord, and also willingly frequent churches to hear the divine office, and willingly accommodate our ears to the word of God. Concerning this frankincense Leviticus XXIV, 3 and following says, and the Lord speaks to Moses: You shall set twelve loaves of fine flour on the purest table before the Lord... and you shall place over them the brightest frankincense.

Note that by the twelve loaves of fine flour are designated twelve joys which any good soul will find at the purest table of the holy Trinity. The first four loaves mark a fourfold joy because of the removal of fourfold evil. The other four loaves mark a four-formed joy because of the glorification of the body. The last four loaves express a fourfold joy concerning which the soul will have spiritual remuneration.

Therefore the first joy is from the breaking of chains. The chains of the soul are hunger, thirst, cold, heat, labor, sickness, and the other hardships by which it is constrained in the prison of its body. When these chains have been broken in death, the happy soul will say: You have broken my bonds, etc. ³

The second joy is because it has been freed from the attack of evil men. For the evil persecute the good by hatred of heart, by words, and by deeds.

The third joy is from the trampling of demons lying in wait. For when the just soul has been snatched from the body, then you will walk upon the asp and the basilisk, etc. ⁴. For through these four animals demons are figured.

The fourth joy is from escape from infernal torments. For the just man will rejoice when he has seen vengeance ⁵, that is, he will rejoice when he has seen himself to have escaped the place of punishments, where the vengeance of crimes and sins is exercised.

The other four joys are from the glorification of the body, namely brightness, agility, subtlety, incorruptibility; these four are noted in the sun.

The last four joys are said especially to be from the dowry of the soul itself, namely knowledge in every way, the fullest love, the sweetest vision of God, and abundant and eternal enjoyment of the same. Over those twelve loaves, that is, over those twelve joys, the brightest frankincense is commanded to be placed, because each of the aforesaid things, well considered, brings wonderful devotion to a man. And so that a man may attain these twelve, he ought constantly to offer his prayer to the Lord.

III. Third, we ought to offer gold to the Lord through precious charity. But perhaps someone will say: I am poor and needy, and I cannot have gold to offer. To this I shall respond: If you do not have the gold of charity which you may offer, seek in three places, and you will find enough: namely seek in Ophir, and in Hevilath, and in Tharsis. By Ophir the tender weakness of Jesus Christ is understood. By Hevilath, the harsh Passion. And by Tharsis, joyful glorification.

1. First, therefore, the gold of charity must be sought in Ophir. Hence it is read in III Kings IX, 28, that the servants of Solomon went with the fleet to Ophir, and taking gold from there, brought it to King Solomon. Ophir is interpreted weakness, and it well expresses for us the infancy of our Savior. For what is weaker or more fragile than a newly born child? Certainly here much gold, that is, charity, is found. For charity was truly great, that that power of God which established the circle of the earth, which will not be moved, was so weakened for us that he assumed the very tender members of an infant. Indeed the ancient Fathers had desired him as such. Hence Isaiah LIII, 2 and 3 says: And we desired him... the last of men, and knowing weakness. Hence also the Apostle to the Hebrews IV, 15 and 16 exclaims with joy: We do not have a high priest who cannot have compassion on our weaknesses. Therefore what kind do you have, O Apostle? He adds: One tempted in all things according to likeness, without sin. And what good will come to us from this? It follows: Therefore let us approach with confidence to the throne of his grace.

2. Now perhaps someone will say that he would also willingly seek gold elsewhere, that is, precious charity; on account of this, second, one must proceed into Hevilath. For Genesis II, 11 and 12 reads: In the land of Hevilath, where gold is born, and the gold of that land is the best. Hevilath is interpreted grieving or giving birth, and it well expresses for us the Passion of the Son of God. For there, as Isaiah LIII, 4 says: Truly he bore our languor, and he carried our sorrows. And in truth here much gold, that is, charity, is found, whence the Apostle says in Romans V, 8 and 9: God commends his charity in us, because when we were still sinners according to the time, Christ died for us. He also, in Ephesians III, 19, on bent knees prays that we may know the charity of Christ surpassing knowledge. There the Gloss says: "No one can gather the magnitude of his charity, namely, that God was made man, that the just one dies for the impious, the Lord for servants, the Creator for the creature." Behold, so much gold is found in the sorrow of the Passion of Jesus that it cannot all be gathered.

3. But because perhaps you will say that you would willingly have gold of another kind, therefore third one must go into Tharsis. Hence III Kings X reads that the fleet of Solomon was going to Tharsis for three years, carrying back gold from there. Tharsis is interpreted exploration of joy. What, therefore, is understood by Tharsis except the superheavenly court, where the throne of our nature has been raised on high? Hence it is sung: "On a high throne I saw a man sitting, that is, the Son of God made man, whom the multitude of Angels adores, etc." Truly here great joy can be explored. Hence Chrysostom says: "Truly it is great and wonderful and full of astonishment: our flesh sitting above, adored by Angels and Archangels." Therefore, turning this over often in my mind, I suffer excess, imagining great things concerning the human race. Most truly here very much gold, that is, charity, is found. For the Apostle says in Ephesians I, 4 and 6: God, who is rich in mercy, because of his excessive charity by which he loved us, made us sit together in the heavenly places in Christ Jesus. To sit together, that is, to sit at the same time, because truly our nature united to God sits with him on the throne of his glory. It was truly of great charity that the Son of God joined our mud to himself, and, having joined it, raised it above Cherubim and Seraphim.

If the Roman emperor were to take as wife the sister of some very poor ass-driver or oxherd, and made her consort of his empire, he would be said to have done great grace and honor to that ass-driver or oxherd. So also the Son of the heavenly Emperor showed extraordinary charity in this, that he assumed our flesh as bride and made it consort of his glory.

Note that some men are ass-drivers and some are oxherds. Ass-drivers are those who impose the burden of labor on the ass of their body and compel it to serve Christ. Oxherds are those who do not serve Christ, but only feed the pig of their body. But the pig eats for this, that it may be eaten. So also those bodies which they feed so gluttonously will at last be eaten by worms.

Therefore, dearest ones, since Christ has shown so great a charity to us, namely by being born for us, by dying for us, and also by transferring our flesh above, it is just that we love him from the whole heart and serve him faithfully, so that thus we may come before the sight of his clemency. This to us, etc.