Works › Sermons for the Seasons of the Year
Volume 13 · pp. 121–123
Sermon XXVI continuation and conclusion
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quae visum aliorum confortet; viror enim confortat et delectat visum, et ostendit radicem interiorem esse vivam. Sicut enim herba, quae modo non germinat, signum est quod mortua est radix: sic qui non germinat opus bonum, signum est quod non vivat spiritualiter. Apoc. iii, 1 et 2: Nomen habes quod vivas, et mortuus es. Non enim invenio opera tua plena coram Deo meo. Sit ergo tempus faciendi: sed quia multi bona faciunt modo, et parum sibi proficiunt, quia in peccatis ea faciunt: ideo non solum sufficit facere bona, sed etiam oportet expellere mala. Vinum enim bonum in vas non ponitur, nisi prius a sordibus abluatur, et hoc significatur per hoc, quod tempus est aptum modo infirmis ad medicandum, id est, peccata, per confessionem, contritionem, satisfactionem, medicandum; ut enim mali humores per medicinam, ita peccata per confessionem, contritionem, et satisfactionem expelluntur.
II. Sunt autem tria, quae oportet facere accipientem medicinam. Primum, quod eam propter amaritudinem non dimittat. Secundum, quod eam coopertam degluttiat. Tertium, quod dietam medici servet aut teneat.
1. Propter amaritudinem eam accipere non recuset; quia licet amara, tamen utilis, et necessaria. Sic enim confessio licet sit puderosa, contritio angustiosa, satisfactio laboriosa: non tamen propter hoc sunt haec dimittenda, quia sine his non est animae sanitas. Eccli. xxxviii, 4: Altissimus creavit de terra medicamenta. Bene dicit de terra. Dominus enim de ipsa terra fecit fossatum; cum caro quae peccavit, se affligit; os quod sollicitavit ipsum, confitendo recognoscit: cor quod concupivit, dolet; quod commisit, punitur. Sic Apostolus ad Rom. vi, 19: Sicut exhibuistis membra vestra servire immunditiae, et iniquitati ad iniquitatem, ita nunc exhibete membra vestra servire justitiae in sanctificationem. Praeterea bene dicit: Vir prudens non abhorrebit, quia melius est unam angustiam habere quam viginti. Unde habens spinam in pede, vel telum in corpore, mavult habere angustiam ad horam, ut extrahatur, quam ut diutius affligatur: sic et parum in confessione confundi, et satisfactione angustiari, multo est melius quam in inferno in aeternum puniri, et cruciari. Eccli. xviii, 20: Ante languorem adhibe medicinam. Languor enim in inferno erit, quia ibi non poterit quis accipere sanitatem.
2. Medicinam non masticet, sed coopertam nebulam transgluttiat: ne ejus amaritudinem sentiens eam rejiciat. Sic qui vult paenitere, non debet paenitentiae confusionem cogitare, nec poenam, sed praemium aeternum attendere. Hoc est nebula pulchra visu, et suavis gustu. Eccli. xliii, 24: Medicina omnium in festinatione nebulae.
which may strengthen the sight of others; for greenness strengthens and delights the sight and shows that the inward root is alive. For just as an herb that now does not germinate is a sign that its root is dead, so one who does not germinate a good work is a sign that he does not live spiritually. Apocalypse 3:1 and 2: You have a name that you live, and you are dead. For I do not find your works full before my God. Therefore let there be a time of doing; but because many now do good things and profit themselves little, since they do them in sins, therefore it is not only enough to do good things, but it is also necessary to expel evils. For good wine is not put into a vessel unless it is first washed from filths; and this is signified by this, that now is the fitting time for the sick to be treated, that is, for sins to be treated through confession, contrition, and satisfaction, for as evil humors are expelled through medicine, so sins are expelled through confession, contrition, and satisfaction.
II. There are three things that one receiving medicine must do. First, that he not put it aside because of bitterness. Second, that he swallow it covered. Third, that he keep or hold the physician's diet.
1. He should not refuse to receive it because of bitterness; for although it is bitter, nevertheless it is useful and necessary. Thus confession, although shameful, contrition distressing, and satisfaction laborious, nevertheless must not be set aside on that account, because without these there is no health of the soul. Ecclesiasticus 38:4: The Most High created medicines from the earth. He says well, from the earth. For the Lord made a ditch from that very earth: when the flesh that sinned afflicts itself, the mouth that solicited recognizes this by confessing; the heart that desired grieves; what it committed is punished. Thus the Apostle says in Romans 6:19: As you have presented your members to serve uncleanness and iniquity unto iniquity, so now present your members to serve justice in sanctification. Besides, he says well: A prudent man will not abhor it, because it is better to have one distress than twenty. Hence one who has a thorn in the foot or a weapon in the body prefers to have distress for an hour so that it may be extracted than to be afflicted longer; so too to be somewhat confounded in confession and distressed in satisfaction is much better than to be punished and tormented eternally in hell. Ecclesiasticus 18:20: Before sickness, apply medicine. For sickness will be in hell, because there one will not be able to receive health.
2. Let him not chew the medicine, but swallow the covered cloud, lest, feeling its bitterness, he reject it. So one who wishes to repent ought not think about the shame of penance or the punishment, but attend to the eternal reward. This is a cloud beautiful to sight and sweet to taste. Ecclesiasticus 43:24: The medicine of all things is in the haste of a cloud.
3. Dietam medici debet observare, ut non vadat ad tabernam pro oculo sanando. Arctam dietam tenet quis pro corpore, multo plus tenere debet pro anima. Eccli. xxxvii, 11 et 13: Da locum medico. Est enim tempus quando in manus illorum incurras. Glossa: "Fac consilium ejus," quia modicum fermentum totam massam corrumpit 1.
III. Sed non sufficit bene facere, mala expellere, nisi malorum consortia evitentur; quia cito recidivam pateretur; et hoc significatur per hoc, quod modo est tempus ad putandum vineas, id est, malos socios removendum. Cant. ii, 12: Tempus putationis advenit. In putatione enim inutilis ramus absciditur, ne bonum ramum impediat fructificare: sed si habes aliquem consiliarium, vel proximum, aut socium, qui tibi sit occasio ad malum, vel boni impedimentum, devita eum. De vinea enim tua ramos nocivos resecares: vel minus te diligis quam vineam, vel socios tibi nocivos resecabis. Matth. v, 29 et 30: Si oculus tuus dexter scandalizat te, etc. Si dextra manus tua scandalizat te, etc.
II.
Sed quia multi ad praedicta facienda exspectant tempus et diem, ideo dicit Apostolus: Nunc, etc.
Nunc autem debemus bona facere propter tria. 1. Propter temporis brevitatem. 2. Propter lucri magnitudinem. 3. Propter monitorum multitudinem.
1. Primo ergo debemus nunc bona facere propter temporis brevitatem. Quando enim quis habet quae faciat, si magnum tempus habet, non est mirum si dormiat diu: sed cum viator habet magnam viam conficiendam, et parum temporis, si sapiens est, et vult venire ad bonum hospitium, antequam ostia claudantur, mane arripit iter. Sic si diu victuri essemus, et hoc sciremus, eo minus esset mirum, si aliqui diu in peccatis morarentur, et bene facere differrent; sed magnam viam habemus faciendam, quia usque in caelum. III Reg. xix, 7: Grandis enim tibi restat via: et parum temporis, quia breves dies hominis sunt 2. Ideo cito debemus iter arripere. Tunc autem iter ad caelum arripimus, cum peccata reliquentes bona facere incipimus. I ad Cor. vii, 29: Hoc itaque dico, fratres: Tempus breve est. Et mirum est, quod peccatores plus sibi longam vitam promittunt, quod boni: cum tamen e converso esse debeat. Si quis habet in horto suo arborem fructificantem, et aliam non fructificantem, citius abscidit non fructificantem. Timere ergo debent mali, quos per plures annos permisit Deus in hoc mundo, exspectans fructum, nisi fructificent, quod cito exstirpentur. Luc. xiii, 7, de ficu: Ecce anni tres sunt ex quo venio quaerens fructum in ficulnea hac, et non invenio: succide ergo illam: ut quid etiam terram occupat? Quia ergo modicum tempus habemus, et de nobis non sumus securi, maxime peccatores, ideo cito bene facere non differamus. Ad Gal. vi, 10: Dum tempus habemus, operemur bonum ad omnes.
3. He ought to observe the diet of the physician, so that he does not go to the tavern for an eye that is to be healed. A person keeps a strict diet for the body; much more ought he keep one for the soul. Ecclesiasticus 37:11 and 13: Give place to the physician. For there is a time when you may fall into their hands. The Gloss says: "Take his counsel," because a little leaven corrupts the whole mass 1.
III. But it is not enough to do good and expel evils unless the companionship of evil persons is avoided, because otherwise relapse would quickly be suffered; and this is signified by this, that now is the time for pruning vineyards, that is, for removing evil companions. Song of Songs 2:12: The time of pruning has come. For in pruning the useless branch is cut off, lest it hinder the good branch from bearing fruit. But if you have some counselor, neighbor, or companion who is an occasion of evil or an impediment of good to you, avoid him. For from your vineyard you would cut harmful branches; either you love yourself less than a vineyard, or you will cut away companions harmful to you. Matthew 5:29 and 30: If your right eye scandalizes you, etc. If your right hand scandalizes you, etc.
II.
But because many wait for a time and day to do the aforesaid things, therefore the Apostle says: Now, etc.
Now we ought to do good things for three reasons: first, because of the shortness of time; second, because of the greatness of gain; third, because of the multitude of admonishers.
1. First, therefore, we ought now to do good things because of the shortness of time. For when someone has things he must do, if he has much time it is no wonder if he sleeps a long while. But when a traveler has a great road to complete and little time, if he is wise and wishes to come to a good lodging before the doors are closed, he takes up the road in the morning. So if we were going to live long and knew this, it would be less astonishing if some remained long in sins and deferred doing good; but we have a great road to make, because it reaches to heaven. 3 Kings 19:7: A great road remains for you; and little time, because the days of a human being are short 2. Therefore we ought quickly to take up the road. Then we take up the road to heaven when, abandoning sins, we begin to do good. 1 Corinthians 7:29: Therefore I say this, brothers: the time is short. And it is astonishing that sinners promise themselves a longer life than the good do, although the opposite ought to be the case. If someone has in his garden one fruit-bearing tree and another not fruit-bearing, he cuts down the non-fruiting one sooner. Therefore the evil ought to fear, whom God has permitted for many years in this world, awaiting fruit, lest, if they do not bear fruit, they be quickly rooted out. Luke 13:7, concerning the fig tree: Behold, for three years I have come seeking fruit on this fig tree and I do not find it; therefore cut it down; why does it also occupy the earth? Therefore, because we have little time and are not secure about ourselves, especially sinners, let us not defer quickly doing good. Galatians 6:10: While we have time, let us work good toward all.
2. Debemus bona facere propter lucri magnitudinem. Libenter enim locant se homines ad operandum in die lucrosa. Et quidem modo plus lucratur unus jejunator, eleemosynarius, boni operator, quam solebant quinque, qui antiquitus non lucrabantur, nisi bona terrena. Isa. i, 19: Si volueritis, et audieritis me, bona terrae comedetis. At modo bene faciendo lucratur homo vitam aeternam. Matth. xx, 2: Conventione autem facta cum operariis ex denario diurno, id est, vita aeterna, dicit Glossa, quae in centuplum plus valet. Psal. lxxxiii, 11: Melior est dies una in atriis tuis, super millia: parum tamen post hoc tempus, id est, post mortem lucrabuntur, quia tunc claudetur janua regni caelestis, ut dicitur Matth. xxv, 10. Unde Eccle. ix, 10: Quodcumque facere potest manus tua, instanter operare: quia nec opus, nec ratio nec sapientia, nec scientia erunt apud inferos, quo tu properas, scilicet alicujus valoris apud inferos.
3. Debemus bona facere propter monitorum multitudinem. Vinea enim inculta si non fructificat, non debet sibi imputari; sed quando magnis expensis colitur, si non fructificat, culpanda est: sic non multum arguendi erant antiqui, si non bene fecerunt: quia paucos cultores habebant, id est monitores; sed modo sunt plures, quam umquam fuerunt, ideo arguendi sunt, qui modo non bene operantur. Ad Hebr. vi, 7 et 8: Terra saepe venientem super se bibens imbrem, etc. Proferens autem spinas et tribulos, reproba est, et maledictioni proxima. Quia dicetur: Discedite a me maledicti in ignem aeternum, etc. 3. Quia omnis arbor, quae non facit fructum bonum, excidetur: cujus consummatio in combustionem veniet. Unde sequitur: Et in ignem mittetur 4.
III.
Sed quia possent se excusare aliqui per ignorantiam, si nescirent temporis opportunitatem; ideo dicit: Ecce. Quasi diceret: Patens est de re praesenti.
2. We ought to do good things because of the greatness of the gain. For human beings gladly hire themselves out to work on a lucrative day. And now one faster, almsgiver, and doer of good gains more than five used to gain who formerly gained only earthly goods. Isaiah 1:19: If you are willing and hear me, you will eat the goods of the earth. But now by doing well a human being gains eternal life. Matthew 20:2: An agreement having been made with the workers for a denarius for the day, that is, for eternal life, the Gloss says, which is worth more by a hundredfold. Psalm 83:11: One day in your courts is better than thousands; but they will gain little after this time, that is, after death, because then the gate of the heavenly kingdom will be closed, as is said in Matthew 25:10. Hence Ecclesiastes 9:10: Whatever your hand can do, work earnestly, because neither work nor reason nor wisdom nor knowledge will be in the lower regions to which you are hastening, namely of any value in the lower regions.
3. We ought to do good things because of the multitude of admonishers. For if an uncultivated vineyard does not bear fruit, it should not be imputed to it; but when it is cultivated at great expense, if it does not bear fruit, it is blameworthy. So the ancients were not much to be accused if they did not do good, because they had few cultivators, that is, admonishers; but now there are more than there ever were, and therefore those who now do not work well are to be accused. Hebrews 6:7 and 8: The earth often drinking the rain coming upon it, etc. But bringing forth thorns and thistles is reprobate and near to a curse. Because it will be said: Depart from me, accursed, into eternal fire, etc. 3. For every tree that does not make good fruit will be cut down; its consummation will come in burning. Hence it follows: And it will be sent into fire 4.
III.
But because some could excuse themselves through ignorance if they did not know the opportunity of the time, therefore he says: Behold. As if he were saying: It is plain concerning the present matter.
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