Works › Sermons for the Seasons of the Year
Volume 13 · pp. 184–186
Sermon XLV. In the Litanies
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SERMO XLV.
IN LITANIIS.
Pulsate, et aperietur vobis. Matth. VII, 7.
Tria principaliter sunt hic notanda, videlicet:
I. Ad cujus ostium, II. Et quali modo, III. Et quando nos pulsare oporteat?
I.
De primo nota, quod ad januam Regis regum, et Domini dominantium pulsare debemus. 1. Ipse enim est opulentissimus ad possidendum. 2. Ipse est largissimus ad distribuendum. 3. Ipse est speciosissimus ad videndum. 4. Ipse nihilominus non est amarus ad convivandum.
1. De primo dicit ipse Dei filius Prov. VIII, 18: Mecum sunt divitiae, et gloria, opes superbae, id est, "excelsae," dicit Glossa.
2. De secundo dicit Jacob. I, 5: Qui dat omnibus affluenter, et non improperat. Unde etiam sponsa testatur sponsum habere manus tornatiles, id est, volubiles et paratas ad dandum, sicut dicitur Cant. V, 14: Manus illius tornatiles aureae, plenae hyacinthis.
3. De tertio, Sap. VII, 26 et 29: Candor est lucis, aeternae..., et speciosor sole. Item I. Pet. I, 12: In quem desiderant Angeli prospicere.
4. De quarto, Sap. VI, 16: Non habet amaritudinem conversatio illius, nec taedium convictus illius, sed laetitiam et gaudium.
II.
De secundo videndum, quali modo pulsare debemus? Et est dicendum, quod manu oportet nos pulsare, haec autem manus est vera paenitentia. Haec autem manus consistit ex quinque digitis, videlicet 1. Ex ferventi contritione. 2. Ex pura confessione. 3. Ex eleemosynarum largitione. 4. Ex carnis maceratione. 5. Ex devota oratione. Qui hac manu pulsaverit ad ostium divinae misericordiae, et in pulsando non defecerit, qualiscumque etiam peccator fuerit, sine dubio aperiet ei Deus.
1. Primus igitur digitus in humana manu appellatur pollex. Per pollicem intelligitur fervens contritio, quae bene dicitur pollex, eo quod prae caeteris digitis virtute polleat. Sola enim contritio sine omnibus aliis, quae requiruntur ad poenitentiam, in necessitate sufficit ad salutem: ita tamen, quod homo libenter confiteretur, si haberet copiam Sacerdotis et usum linguae, et quod libenter exsequeretur alia satisfactionis opera, si debilitas corporis pateretur.
Et nota, quod graviter doleret homo, cujus parentes et filii, cognati et amici omnes una die morerentur, et nulli ei alii, nisi inimici gravissimi relinquerentur; gravius autem doloret, si super hoc sequenti die omnibus bonis tam mobilibus, quam immobilibus forti manu inimicorum, vel per ignis incendium privaretur: gravissime vero doleret, si tertia die omnimodam corporis infirmitatem incideret, ita quod oculos, aures, nasum, linguam, os, et manus et pedes amitteret, et nihilominus intrinsecus in omnibus vitalibus cruciaretur, et nullus esset qui tam misero solatium aliquod exhiberet. Sic sine dubio dolere debet miser peccator. Per peccatum enim mortale ipsius dulcis Dei et Beatae Virginis, et omnium supercaelestium amicorum gratia amittitur. Per peccatum etiam mortale et corpus et anima aeternis doloribus et perpetuis inferni cruciatibus obligantur.
SERMON XLV.
IN THE LITANIES.
Knock, and it shall be opened to you. Matthew VII, 7.
Three things are chiefly to be noted here, namely:
I. At whose door, II. And in what manner, III. And when it is fitting for us to knock?
I.
Concerning the first, note that we ought to knock at the gate of the King of kings and Lord of lords. 1. For he himself is most wealthy for possessing. 2. He himself is most generous for distributing. 3. He himself is most beautiful for seeing. 4. He himself nevertheless is not bitter for living together.
1. Concerning the first, the Son of God himself says, Proverbs VIII, 18: With me are riches and glory, proud resources, that is, "lofty," says the Gloss.
2. Concerning the second, James I, 5 says: Who gives to all abundantly and does not upbraid. Hence also the bride testifies that the bridegroom has turned hands, that is, mobile and ready for giving, as is said in Canticles V, 14: His hands are turned, golden, full of hyacinths.
3. Concerning the third, Wisdom VII, 26 and 29: He is the brightness of light, eternal..., and more beautiful than the sun. Likewise I Peter I, 12: Into whom the Angels desire to look.
4. Concerning the fourth, Wisdom VI, 16: Her conversation has no bitterness, nor her living together any weariness, but joy and gladness.
II.
Concerning the second it must be seen in what manner we ought to knock. And it must be said that we ought to knock with a hand; but this hand is true penance. And this hand consists of five fingers, namely 1. Of fervent contrition. 2. Of pure confession. 3. Of the largess of alms. 4. Of maceration of the flesh. 5. Of devout prayer. Whoever will have knocked with this hand at the door of divine mercy, and will not have failed in knocking, whatever kind of sinner he may also have been, without doubt God will open to him.
1. Therefore the first finger on the human hand is called the thumb. By the thumb fervent contrition is understood, which is well called the thumb, because before the other fingers it excels in virtue. For contrition alone, without all other things which are required for penance, suffices for salvation in necessity: yet in such a way that the man would willingly confess, if he had supply of a Priest and the use of the tongue, and that he would willingly carry out the other works of satisfaction, if weakness of body allowed it.
And note that a man would grieve heavily whose parents and children, relatives and friends, all died on one day, and no others were left to him except very grave enemies; but he would grieve more heavily, if on top of this on the following day he were deprived of all goods, both movable and immovable, by the strong hand of enemies or through a burning of fire; truly he would grieve most heavily if on the third day he should fall into every kind of bodily infirmity, so that he should lose eyes, ears, nose, tongue, mouth, and hands and feet, and nevertheless inwardly in all vital parts he should be tortured, and there should be no one who would offer any consolation to so miserable a man. Thus without doubt the wretched sinner ought to grieve. For through mortal sin the grace of sweet God himself and of the Blessed Virgin and of all supercelestial friends is lost. Through mortal sin also both body and soul are bound over to eternal pains and perpetual torments of hell.
2. Secundus digitus index vocatur, vel demonstratorius, eo quod per eum ea quae videre volumus, demonstramus. Et per hunc intelligitur pura concessio, per quam quilibet confessori suo debet omnem conscientiam suam demonstrare. Unde et Dominus, Luc. XVII, 14, dixit decem leprosis: Ite, ostendite vos Sacerdotibus.
3. Tertius digitus appellatur medius, quia consistit in media manu, et per hunc notatur eleemosynarum largitio. Eleemosyna enim quaedam mediatrix est inter Deum et animam. Ipsa siquidem reddit Deum animae propitium. Animam enim conjungit amplexibus Dei. Praeterea cum secundum Philosophum virtus consistat in medio: eleemosyna quasi consistens in medio, et amicos respicit et inimicos. Danda est enim eleemosyna et justis, et injustis. De primo dicitur Eccli. XII, 2: Benefac justo, et invenies retributionem magnam: et si non ab ipso, certe a Domino. De secundo dicit Dominus Matth. V, 44: Diligite inimicos vestros, benefacite his, qui oderunt vos. Item, in Proverb. XXV, 21 et 22: Si esurierit inimicus tuus, ciba illum: si sitierit, da ei aquam bibere. Prunas enim congregabis super caput ejus. Per prunas intelligitur fervor charitatis, quae per beneficia etiam in inimicorum mentibus excitatur. Praeterea medius digitus altior et longior est aliis digitis, quod etiam eleemosynae congruit, et pietati: misericordia enim est super omnia opera Domini, ut testatur Psalm. CXLIV, 9.
4. Quartus digitus appellatur medicinalis, quia eo digito a medicis collyria teruntur et commiscentur; et per istum digitum signatur carnis maceratio. Legitur enim quod Galenus interrogatus a discipulis suis, quae esset summa medicina? Respondit, "Abstinentia." Unde dicit Eccli. XXXI, 23, 24, et 37: Vigilia, cholera, et tortura viro infrunito: somnus sanitatis in homine parco. Glossa: "Salubrior est somnus in parco victu." Sequitur infra: Sanitas est animae et corpori sobrius potus. Item, Eccli. XXXVII, 33 et 34: In multis escis erit infirmitas, et aviditas appropinquabit usque ad choleram. Propter crapulam multi obierunt: qui autem abstinens est, adjiciet vitam. Sanat igitur jejunium pestes et corporis et mentis.
2. The second finger is called the index, or demonstrative, because through it we point out those things which we wish to see. And by this pure concession is understood, through which anyone ought to show his whole conscience to his confessor. Hence also the Lord, Luke XVII, 14, said to the ten lepers: Go, show yourselves to the Priests.
3. The third finger is called the middle, because it stands in the middle of the hand, and by this the largess of alms is noted. For alms is a certain mediator between God and the soul. Indeed it renders God favorable to the soul. For it joins the soul to the embraces of God. Moreover, since according to the Philosopher virtue consists in the middle, alms, as if consisting in the middle, has regard both to friends and to enemies. For alms is to be given both to the just and to the unjust. Concerning the first it is said in Ecclesiasticus XII, 2: Do good to the just man, and you will find great retribution; and if not from him, certainly from the Lord. Concerning the second the Lord says, Matthew V, 44: Love your enemies; do good to those who hate you. Likewise in Proverbs XXV, 21 and 22: If your enemy has hungered, feed him; if he has thirsted, give him water to drink. For you will gather coals upon his head. By coals is understood the fervor of charity, which through benefits is stirred up even in the minds of enemies. Moreover the middle finger is higher and longer than the other fingers, which also befits alms and piety: for mercy is above all the works of the Lord, as Psalm CXLIV, 9 testifies.
4. The fourth finger is called medicinal, because with that finger salves are rubbed and mixed by physicians; and by that finger maceration of the flesh is signified. For it is read that Galen, asked by his disciples what the highest medicine was, answered, "Abstinence." Hence Ecclesiasticus XXXI, 23, 24, and 37 says: Wakefulness, cholera, and torture are for an unbridled man; sleep of health is in a sparing man. The Gloss: "Sleep is healthier on a sparing diet." It follows below: Sobrious drink is health for soul and body. Likewise Ecclesiasticus XXXVII, 33 and 34: In many foods there will be infirmity, and greed will approach even to cholera. Because of gluttony many have died; but he who is abstinent will add life. Therefore fasting heals plagues both of body and of mind.
5. Quintus digitus vocatur auricularis, quasi colens aurem; et per hunc devota oratio figuratur quae quotidie colit aurem Dei. Docet autem Dominus nos orare, Matth. XXIV, 20 et 21, ita dicens: Orate ut non fiat fuga vestra in hieme, vel sabbato. Erit enim tunc tribulatio magna, qualis non fuit ab initio mundi usque modo, neque fiet. Nota, quod orationibus continuis oportet nos fugere iram Dei, quamdiu vivimus. Post hanc enim vitam non erit conveniens tempus fugae. Tunc quippe erit hiems et sabbatum, id est, tale tempus, quando nec homo dignos fructus facere poterit poenitentiae, nec etiam ei tunc operari licebit; quia tunc peccatores tantam tribulationem sustinebunt, quantam et lingua humana non poterit explicare.
Et nota, quod ut efficacius possis pulsare, debes praedictam manum vel petra, vel ferreo malleo, vel etiam baculo roborare. Per petram intelligitur ipse Christus, qui virga lancea percussus in ara crucis profudit aquam et sanguinem. Per ferreum malleum intelligitur crux Dominica, quae contrivit aereas potestates. Per baculum etiam figuratur Virgo Maria. Per hanc enim in via hujus saeculi sustentamur, ne deficiamus.
III.
De tertio nota, quod modo est tempus, quando ad ostium divinae misericordiae pulsare debemus. Legitur enim Matth. XXV, 10, quod cum venisset sponsus, quae paratae erant, intraverunt cum eo ad nuptias, et clausa est janua. Super locum illum dicit Bernardus: "Veniunt homicidae, et admittuntur: veniunt Publicani et meretrices, et recipiuntur; veniunt Sodomitae, molles, adulteri, fures, et qualescumque sint peccatores, et patens janua ejus non negatur. Multus est enim ad ignoscendum, et praestabilis super malitia quali aut quantacumque. Tunc autem quid clausa est janua? Janua pectoris et misericordiae Christi, quae lacrymis, suspiriis et gemitibus, et precibus paenitentium tam facile patet, clausa est; nullius oratio, nullius gemitus amplius admittetur."
Rogate ergo Dominum, ut tam fortiter ad januam divinae clementiae nunc pulsemus, ut post hanc vitam in aulam aeternae beatitudinis recipi mereamur. Quod nobis praestare dignetur, etc.
5. The fifth finger is called auricular, as if cultivating the ear; and by this devout prayer is figured, which daily cultivates the ear of God. But the Lord teaches us to pray, Matthew XXIV, 20 and 21, speaking thus: Pray that your flight may not happen in winter or on the sabbath. For then there will be great tribulation, such as has not been from the beginning of the world until now, nor will be. Note that by continual prayers we ought to flee the wrath of God as long as we live. For after this life there will not be a fitting time of flight. For then there will be winter and sabbath, that is, such a time when a man will neither be able to make worthy fruits of penance, nor even then will it be permitted for him to work, because then sinners will sustain such great tribulation as even the human tongue will not be able to explain.
And note that so that you may knock more efficaciously, you ought to strengthen the aforesaid hand either with a rock, or with an iron hammer, or also with a staff. By the rock is understood Christ himself, who, struck by the rod of the lance on the altar of the cross, poured out water and blood. By the iron hammer is understood the Lord's cross, which crushed the airy powers. By the staff also the Virgin Mary is figured. For by her we are sustained on the road of this age, lest we fail.
III.
Concerning the third, note that now is the time when we ought to knock at the door of divine mercy. For it is read in Matthew XXV, 10, that when the bridegroom had come, those who were ready entered with him to the wedding, and the door was closed. On that place Bernard says: "Murderers come, and they are admitted; Publicans and prostitutes come, and they are received; Sodomites, effeminate men, adulterers, thieves, and whatever kind of sinners they may be come, and his open door is not denied. For he is abundant for forgiving, and surpassing over malice of whatever kind or however great. But then what is it that the door is closed? The door of the breast and mercy of Christ, which stands open so easily to the tears, sighs and groans, and prayers of penitents, is closed; no prayer, no groan will be admitted any longer."
Therefore pray to the Lord that now we may knock so strongly at the gate of divine clemency that after this life we may deserve to be received into the hall of eternal blessedness. May he deign to grant this to us, etc.
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