Sermon LXII. On the Eighth Sunday After Trinity

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SERMO LXII.

IN DOMINICA VIII POST TRINITATEM.

Omnis arbor quae non facit fructum bonum, excidetur et in ignem mittetur. Matth. VII, 19.

Tria sunt hic notanda:

I. Quid per bonam vel malam arborem intelligatur? II. Per quid bona vel mala arbor cognoscatur? III. Quod praemium, vel quod supplicium bonis aut malis arboribus promittatur?

De primo nota, quod quilibet homo arbor appellatur et est. Unde legitur Marc. VIII, 24, quod quidam caecus illuminatus a Domino, cum interrogaretur si aliquid videret, respondit: Video homines velut arbores ambulantes. Bonus igitur homo est bona arbor, et malus homo est mala arbor. Bonus autem homo est arbor, sub qua sancta Trinitas cum gratia requiescit. Unde legitur Gen. XVIII, 2 et seq., quod apparuerunt Abrahae tres viri: quos cum vidisset, cucurrit in occursum eorum de ostio tabernaculi, et adoravit in terram. Et dixit: Domine, si inveni gratiam in oculis tuis, ne transeas servum tuum: sed requiescite sub arbore.... Praeparavitque eis panes de simila subcineritios, et coxit vitulum tenerrimum et optimum, et attulit butyrum et lac, et vitulum quem coxerat, et posuit coram eis. Per Abraham quilibet fidelis intelligitur. Per tres autem viros sancta Trinitas figuratur, videlicet Pater, Filius, et Spiritus sanctus. Debet autem quilibet fidelis sanctam Trinitatem ac individuam unitatem jugiter implorare, ut sub cordis sui arbore dignetur requiescere.

Ut autem sancta Trinitas in nobis libentius requiescat, debemus ei quatuor proponere.

Primum est panis de simila praeparatus, per quem castitatis munditia figuratur. Hic autem debet esse subcineritius, quia ad hoc, ut homo castitatem servet, necessarium est ei quod suae mortis jugiter recordetur.

Secundum est vitulus tenerrimus et optimus, per quem ipsa carnis mortificatio designatur, quia caro est quasi quidam lasciviens vitulus, qui per abstinentiam est occidendus, et in aqua lacrymarum decoquendus. Juvenes propter Deum corpora sua macerantes proponunt Domino vitulum tenerrimum atque optimum. Senes vero sua corpora Deo offerentes proponunt Domino durum bovem, qui aratrum saeculi diu traxit.

Tertio proponendum est Domino butyrum, per quod viscerosa misericordia signatur, ut videlicet butyri vice dulcis eleemosynis nostris interiores et exteriores pauperum angustias perungamus.

Quarto debemus Domino lac proponere, per quod subditorum instructio demonstratur. Pueri quippe lacte aluntur. Ita quilibet debet pueros suos ac reliquam familiam suam fideliter erudire, ut videlicet Deo serviant in omni morum honestate et vitae sanctitate; alias redditurus est rationem de omnibus ipsoram coram Deo.

SERMON LXII.

ON THE EIGHTH SUNDAY AFTER TRINITY.

Every tree that does not make good fruit will be cut down and sent into the fire. Matthew VII, 19.

Three things are to be noted here:

I. What is understood by a good or bad tree? II. Through what is a good or bad tree known? III. What reward, or what punishment, is promised to good or bad trees?

Concerning the first, note that any human being is called and is a tree. Hence it is read in Mark VIII, 24, that a certain blind man enlightened by the Lord, when he was asked whether he saw anything, answered: I see human beings walking as trees. Therefore a good human being is a good tree, and a bad human being is a bad tree. But a good human being is a tree under which the holy Trinity rests with grace. Hence it is read in Genesis XVIII, 2 and following, that three men appeared to Abraham: when he had seen them, he ran to meet them from the door of the tent and adored to the ground. And he said: Lord, if I have found grace in your eyes, do not pass by your servant, but rest under the tree.... And he prepared for them hearth-baked loaves from fine flour, and cooked a very tender and excellent calf, and brought butter and milk, and the calf which he had cooked, and placed it before them. By Abraham any faithful person is understood. But by the three men the holy Trinity is figured, namely Father, Son, and Holy Spirit. But any faithful person ought continually to implore the holy Trinity and indivisible unity, that it may deign to rest under the tree of his heart.

But so that the holy Trinity may rest in us more willingly, we ought to set four things before it.

The first is bread prepared from fine flour, through which the cleanness of chastity is figured. But this ought to be hearth-baked, because for this, that a human being may preserve chastity, it is necessary for him continually to remember his death.

The second is the very tender and excellent calf, through which the mortification itself of the flesh is designated, because the flesh is as it were a certain wanton calf, which is to be killed through abstinence and cooked in the water of tears. Young men macerating their bodies for God's sake set before the Lord a very tender and excellent calf. But old men offering their bodies to God set before the Lord a hard ox, which has long drawn the plow of the age.

Third, butter is to be set before the Lord, through which visceral mercy is signified, so that, namely, in place of butter, with our alms, as with something sweet, we may anoint the inward and outward distresses of the poor.

Fourth, we ought to set milk before the Lord, through which the instruction of subjects is shown. For children are nourished by milk. Thus anyone ought faithfully to educate his children and the rest of his household, namely that they may serve God in all honesty of morals and sanctity of life; otherwise he will have to render an account concerning all of them before God.

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Malus etiam homo est arbor, sub qua daemones commorantur. Unde dicitur Isa. XXXIV, 14 et 15: Ibi cubavit lamia, et invenit sibi requiem. Ibi habuit foveam ericius, et enutrivit catulos, et circumfodit, et fovit in umbra ejus: illuc congregati sunt milvi, alter ad alterum. Lamia, quae est crudelissima bestia, desaevens etiam in corpora mortuorum sepulta, signat diabolum, qui desaeviet in animas peccatorum in inferno sepultas. Per ericium, qui multis duris setis et acutis est circumdatus, diabolus etiam figuratur, qui mille tormentis inquietabit injustos. Per milvos qui rapiunt pullos et lacerant eos, etiam daemones intelliguntur, qui impios ad alas Domini fugientes perpetuo lacerabunt. Et certe omnes praedicti daemones habitant modo in cordibus peccatorum.

II.

De secundo nota, quod quaelibet arbor utrum bona sit aut mala, ex fructu suo cognoscitur. Non potest enim, ut dicit Veritas in hodierno Evangelio, arbor bona fructus malos facere: neque arbor mala fructus bonos facere ¹. Unde etiam dicit Dominus, Matth. VII, 20: Ex fructibus eorum cognoscetis eos.

Quis autem sit fructus bonae arboris, ostendit Paulus ad Galat. V, 22 et 23, ita dicens: Fructus autem spiritus, id est, arborum illarum sub quibus requiescit Spiritus, est charitas, quae de terra cor ad caelum evocat. Gaudium, id est, puritas scientiae. Pax, quando se homines invicem non inquietant. Patientia adversorum. Longanimitas exspectationis de promissis Dei. Bonitas, id est, dulcedo animi. Benignitas, largitas rerum. Mansuetudo, quando homo non est intractabilis, sed potius tractabilis. Fides, de invisibilibus certitudo. Modestia, quando homo modum in dictis vel in factis servat. Continentia, quando homo ab illicitis se abstinet. Castitas, quando homo recte utitur licito. Ecce duodecim fructus bonae arboris, qui sunt expositi secundum Glossam.

Item alii tres boni fructus ponuntur ad Ephes. V, 9, ubi dicit Paulus: Fructus lucis est in omni bonitate, et justitia, et veritate, ut videlicet homo sit bonus corde, justus opere, et verax ore. Non igitur debet gaudere arbor, si tantum habet folia, id est, bona verba, nisi etiam habeat bonos fructus, id est, opera bona. Unde Dominus dicit hodie in Evangelio Matth. VII, 21: Non omnis, qui dicit mihi, Domine, Domine, intrabit in regnum caelorum: sed qui facit voluntatem Patris mei, qui in caelis est, ipse intrabit in regnum caelorum.

Quis etiam sit fructus, per quem homo mala arbor esse cognoscatur, manifestat Apostolus ad Galat. V, 19 et seq., ita loquens: Manifesta sunt opera carnis, id est, illorum qui secundum carnem vivunt, et propterea aeterna morte morientur. Quae sunt fornicatio, opus scilicet luxuriae. Immunditia, quae est contra naturam. Impudicitia, non pudice vivere. Luxuria, quaelibet superfluitas, idolorum servitus ad litteram, vel avarus. Veneficia, ad litteram, vel prava consilia, inimicitiae perseverantes. Contentiones, in verbis: aemulationes, quando duo ad malum tendunt. Irae, scilicet subita tempestas animi. Rixae, quando in invicem se homines ex ira percutiunt. Dissensiones, quando partes et tumultus faciunt in Ecclesia. Sectae, id est, haereses. Invidiae de alienis bonis. Homicidia, ad litteram, vel mendosae detractiones. Ebrietates, assiduae comessationes superfluae, et his similia, quae praedico vobis, ante judicem, dum licet paenitere: sicut praedixi: quoniam qui talia agunt, regnum Dei non consequentur: ergo damnabuntur in inferno. Ecce habes duodecim fructus malae arboris secundum Glossam expositos.

A bad human being also is a tree under which demons dwell. Hence it is said in Isaiah XXXIV, 14 and 15: There the lamia lay down and found rest for herself. There the hedgehog had a den, and nourished her young, and dug around, and kept warm in its shade; there kites were gathered, one to another. The lamia, which is a most cruel beast, raging even against the buried bodies of the dead, signifies the devil, who will rage against the souls of sinners buried in hell. By the hedgehog, which is surrounded with many hard and sharp bristles, the devil also is figured, who will disquiet the unjust with a thousand torments. By the kites which snatch chicks and tear them, demons also are understood, who will perpetually tear apart the impious fleeing to the wings of the Lord. And certainly all the aforesaid demons now dwell in the hearts of sinners.

II.

Concerning the second, note that any tree, whether it is good or bad, is known from its fruit. For, as Truth says in today's Gospel, a good tree cannot make bad fruits, nor can a bad tree make good fruits ¹. Hence the Lord also says, Matthew VII, 20: From their fruits you will know them.

But what the fruit of a good tree is, Paul shows in Galatians V, 22 and 23, speaking thus: But the fruit of the spirit, that is, of those trees under which the Spirit rests, is charity, which calls the heart from earth to heaven. Joy, that is, purity of knowledge. Peace, when human beings do not disquiet one another. Patience of adversities. Long-suffering of expectation concerning the promises of God. Goodness, that is, sweetness of soul. Benignity, largeness of things. Meekness, when a human being is not unmanageable, but rather manageable. Faith, certainty concerning invisible things. Modesty, when a human being keeps measure in words or in deeds. Continence, when a human being abstains from unlawful things. Chastity, when a human being rightly uses what is lawful. Behold the twelve fruits of the good tree, which are expounded according to the Gloss.

Likewise three other good fruits are put at Ephesians V, 9, where Paul says: The fruit of light is in all goodness and justice and truth, namely that a human being may be good in heart, just in work, and truthful in mouth. Therefore the tree ought not rejoice if it has only leaves, that is, good words, unless it also has good fruits, that is, good works. Hence the Lord says today in the Gospel, Matthew VII, 21: Not everyone who says to me, Lord, Lord, will enter into the kingdom of heaven, but he who does the will of my Father, who is in the heavens, he will enter into the kingdom of heaven.

What also is the fruit through which a human being is known to be a bad tree, the Apostle manifests in Galatians V, 19 and following, speaking thus: The works of the flesh are manifest, that is, of those who live according to the flesh, and for that reason will die by eternal death. These are fornication, that is, the work of lust. Uncleanness, which is against nature. Immodesty, not to live modestly. Luxury, any excess; service of idols, to the letter, or the covetous man. Sorceries, to the letter, or depraved counsels; persevering enmities. Contentions, in words; rivalries, when two tend toward evil. Angers, namely a sudden tempest of the soul. Quarrels, when human beings strike one another from anger. Dissensions, when they make parties and tumults in the Church. Sects, that is, heresies. Envy concerning others' goods. Homicides, to the letter, or lying detractions. Drunkennesses, continual excessive feasts, and things similar to these, which I preach to you before the judge, while it is permitted to repent, as I foretold: because those who do such things will not obtain the kingdom of God; therefore they will be damned in hell. Behold, you have the twelve fruits of the bad tree expounded according to the Gloss.

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III.

De tertio nota, quod praemium bonarum arborum erit, quod videlicet transplantabuntur in paradisum Domini. Unde Jerem. XVII, 7 et 8: Benedictus vir, qui confidit in Domino, propter securitatem conscientiae: et erit Dominus fiducia ejus, in separatione corporis et animae: et erit quasi lignum, quod transplantatur super aquas refectionis aeternae: quod ad humorem consolationis divinae mittit radices suas, id est, palatum animae: et non timebit cum venerit aestus discretionis judiciariae: et erit folium ejus viride, id est, numquam silebit a Dei laude: nec aliquando desinet facere fructum, id est, semper jucundabitur in fructibus illis, quos attulit ex messe militantis Ecclesiae.

Supplicium quoque malarum arborum erit, quod succidentur securi mortis aeternae, quam exacuerunt per peccata sua: succisae vero mittentur in ignem aeternum. De hac succisione et ignis adustione dicit Joannes Baptista, Matth. III, 8, 10: Facite fructum dignum paenitentiae.... Jam enim securis ad radicem arborum posita est. Omnis ergo arbor, quae non facit fructum bonum, excidetur, et in ignem mittetur. O quam infelix erit ille, qui mittetur in ignem aeternum, nimia ferocitate in miseros peccatores saevientem!

Rogate ergo Dominum, ut tamquam bonae arbores, sic modo faciamus fructus honoris et honestatis, ut transferri mereamur in paradisum perpetuae amoenitatis. Quod nobis praestare dignetur idem Jesus per saecula benedictus. Amen.

III.

Concerning the third, note that the reward of good trees will be that, namely, they will be transplanted into the paradise of the Lord. Hence Jeremiah XVII, 7 and 8: Blessed is the man who trusts in the Lord, because of the security of conscience; and the Lord will be his trust, in the separation of body and soul; and he will be like a tree that is transplanted over the waters of eternal refreshment; that sends its roots, that is, the palate of the soul, toward the moisture of divine consolation; and he will not fear when the heat of judicial discernment comes; and his leaf will be green, that is, he will never be silent from the praise of God; nor will he ever cease to make fruit, that is, he will always be gladdened in those fruits which he brought from the harvest of the Church militant.

The punishment also of bad trees will be that they will be cut down by the axe of eternal death, which they have sharpened through their sins; but, cut down, they will be sent into eternal fire. Concerning this cutting down and burning of fire John the Baptist says, Matthew III, 8, 10: Make fruit worthy of repentance.... For now the axe has been set to the root of the trees. Therefore every tree that does not make good fruit will be cut down and sent into the fire. O how unhappy will be that one who will be sent into eternal fire, raging with excessive fierceness against miserable sinners!

Therefore ask the Lord that, as good trees, we may now so make fruits of honor and honesty that we may deserve to be transferred into the paradise of perpetual pleasantness. May the same Jesus, blessed forever, deign to grant this to us. Amen.

Notes

Matthew VII, 18. (Matth. VII, 18.) ↩