約伯倫理 第 1455 章

At that time, Jesus said to his disciples this parable: The kingdom of heaven is like unto a treasure hidden in a field; which a man having found, hid it, and for joy thereof goeth, and selleth all that he hath, and buyeth that field. Again the kingdom of heaven is like to a merchant seeking good pearls; and having found one pearl of great price, he went and sold all that he had, and bought it. Again the kingdom of heaven is like to a net cast into the sea, and gathering together of all kinds of fishes. Which, when it was filled, they drew out, and sitting by the shore, they chose out the good into vessels, but the bad they cast forth. So shall it be at the consummation of the world.

The angels shall go forth, and shall separate the wicked from the midst of the just, and shall cast them into the furnace of fire. There shall be weeping and gnashing of teeth. Have ye understood all these things? They say to him: Yea, Lord. He said to them: Therefore every scribe instructed in the kingdom of heaven is like to a man that is a householder, who bringeth forth out of his treasure new things and old. The kingdom of heaven, most dear brethren, is therefore said to be like earthly things, that from these which the mind knows it may rise to the unknown, so that by the example of visible things it may seize itself to the invisible, and through those things which it has learned by use, as if warmed by rubbing, it may grow hot, that through this which it knows as familiar and loves, it may learn to love also the unknown.

For behold, the kingdom of heaven is compared to a treasure hidden in a field, which a man having found, hides, and for joy thereof goes and sells all that he has, and buys that field. In which matter this also is to be noted, that the found treasure is hidden, that it may be preserved; because it is not enough to guard the zeal of heavenly desire from malignant spirits, if one does not hide it from human praises. For in the present life we are as it were on a road, by which we journey to our fatherland. But the malignant spirits beset our way like certain robbers. He therefore who carries his treasure openly on the road desires to be plundered. But this I say, not that our neighbours should not see our good works, since it is written:

Let them see your good works, and glorify your Father who is in heaven (Matth. V, 16), but that through what we do we should not seek praises outwardly. Let the work be so done in public that the intention may remain in secret, so that both we may give our neighbours an example by our good work, and yet, through the intention by which we seek to please God alone, we may always choose what is hidden. But the treasure is heavenly desire, and the field in which the treasure is hidden is the discipline of heavenly pursuit.

Which field he assuredly buys by selling all things, who, renouncing the pleasures of the flesh, tramples upon all his earthly desires through the guardianship of heavenly discipline, so that nothing now which the flesh flatters may please him, and his spirit may shudder at nothing which slays the carnal life. Again, the heavenly kingdom is said to be like to a merchant man who seeks good pearls, but finds one precious one, which pearl indeed, having found it, he buys by selling all; because he who has perfectly known the sweetness of the heavenly life, insofar as possibility allows, willingly forsakes all those things which he had loved on earth;

in comparison with it all things grow worthless; he forsakes what he possesses, he scatters what he had gathered, his mind grows warm toward heavenly things, nothing on earth pleases him, whatever pleased him in the appearance of an earthly object is seen as deformed, because only the brightness of the precious pearl shines in his mind. Of the love of which it is rightly said through Solomon: Love is strong as death (Cant. VIII, 6); because, namely, as death slays the body, so the charity of eternal life slays love of corporeal things. For whom it has perfectly absorbed, it renders as it were insensible outwardly to earthly desires. Nor indeed could this holy one, whose nativity we today celebrate, have died for God in the body, if she had not first died to earthly desires in the mind.

For the mind, raised to the summit of virtue, despised torments, trampled upon rewards. She stood before armed kings and governors when led forth, stronger than the one who struck, more sublime than the one who judged. What amid these things do we say, we bearded and feeble men, who see maidens go to the heavenly kingdom through the sword—we whom anger overcomes, pride puffs up, ambition disturbs, luxury defiles? If we cannot attain the kingdom of heaven through the wars of persecutions, let this very thing be shameful to us, that we are unwilling to follow God even through peace. Behold, God says to none of us in this time: Die for me; but only: Slay the unlawful desires within thee. We therefore who are unwilling in peace to subdue the desires of the flesh, when in war would we give the flesh itself for the Lord?

Again the kingdom of heaven is said to be like a net cast into the sea and gathering together of all kinds of fishes, which, being filled, is drawn out to the shore, and the good fishes are chosen into vessels, but the bad are cast forth. Holy Church is compared to a net, because it was both committed to fishermen, and through it each one is drawn to the eternal kingdom from the waves of the present world, lest he be sunk in the depths of eternal death. Which gathers of every kind of fish, because it calls to the pardon of sins the wise and the foolish, the free and the slaves, the rich and the poor, the strong and the weak. Whence through the Psalmist it is said to God: To thee all flesh shall come (Ps. LXIV, 3).

Which net, namely, is then universally filled when the sum of the human race is concluded at its end. Which they draw out, and sit by the shore; where, as the sea signifies the world, so the shore of the sea signifies the end of the world. In which end, namely, the good fishes are chosen into vessels, but the bad are cast forth, because each elect one is received into the eternal tabernacles, and the reprobate, the light of the inward kingdom being lost, are dragged to the outer darkness. For now the net of faith holds us, good and bad in common, as it were mingled fishes; but the shore shows what the net, that is, holy Church, was drawing. And indeed the fishes which have been caught cannot be changed; but we are caught as bad, yet are transformed into goodness.

Let us therefore take thought while in the catching, lest we be separated on the shore. Behold how welcome to you is this day's solemnity, so much so that it grieves no little if it should chance that anyone from this assembly of yours be absent. What then shall he be about to do in that day, who is snatched from the sight of the Judge, separated from the fellowship of the elect, who grows dark from the light, tortured by eternal burning? Whence the Lord also opens this same comparison in brief, when He adds: So shall it be at the consummation of the world. The angels shall go forth, and shall separate the wicked from the midst of the just, and shall cast them into the furnace of fire. There shall be weeping and gnashing of teeth. This now, most dear brethren, is to be feared rather than expounded.

For in an open voice the torments of sinners were spoken, lest any should have recourse to the excuse of his own ignorance, if anything concerning the eternal punishment were said obscurely. Whence also it is added: Have ye understood all these things? They say to him: Yea, Lord. And in conclusion it is subjoined: Therefore every scribe instructed in the kingdom of heaven is like to a man that is a householder, who bringeth forth out of his treasure new things and old. If by the new and the old which is mentioned we understand both Testaments, we deny that Abraham was instructed, who, though he knew the deeds of the New and Old Testament, by no means announced their words. Moses too we cannot compare to an instructed householder, who, though he taught the Old Testament, nevertheless did not bring forth the sayings of the New.

Since therefore we are excluded from this understanding, we are called to another. But in that which the Truth says: Every scribe instructed in the kingdom of heaven is like to a householder, it can be understood that He was speaking not of those who had been, but of those who could be in the Church. These bring forth new things and old when they speak the preachings of both Testaments by their voices and their morals. Which, however, can also be understood otherwise. For it was of old for the human race to descend to the barriers of hell, and to suffer eternal punishments for its sins. To which, through the advent of the Mediator, something new was added, so that if here one strive to live rightly, he may be able to penetrate the kingdoms of heaven:

and man, brought forth on earth, may die from a corruptible life, to be placed in heaven. And so it is old, that for its fault the human race should perish in eternal punishment; and new, that being converted it should live in the kingdom. What therefore the Lord subjoined in the conclusion of His discourse is assuredly that which He set forth before. For first, concerning the likeness of the kingdom, He brought forth the found treasure and the good pearl; but afterward He narrated the punishments of hell from the burning of the wicked, and in conclusion He subjoins: Therefore every scribe instructed in the kingdom of heaven is like to a householder, who bringeth forth out of his treasure new things and old. As if it were openly said:

He is an instructed preacher in holy Church, who both knows how to bring forth new things concerning the sweetness of the kingdom, and to speak old things concerning the terror of punishment, so that the punishments may at least terrify those whom the rewards do not invite. Let each one hear of the kingdom, that he may love it; let each one hear of the punishment, that he may fear it, so that a mind grown sluggish and vehemently cleaving to the earth, if love does not draw it to the kingdom, fear at least may drive it. For behold, concerning the expression of Gehenna it is said: There shall be weeping and gnashing of teeth. But because present joys are followed by perpetual laments, here, most dear brethren, flee vain gladness, if there you dread to weep. For no one can both here rejoice with the world, and there reign with the Lord.

Restrain therefore the fluid course of temporal gladness, tame the pleasures of the flesh. Whatever from the present world smiles upon the mind, let it grow bitter from the consideration of the eternal fire. Whatever cheerfully grows glad in the mind in childish fashion, let the censure of youthful discipline curb it, so that while you willingly flee temporal things, you may seize the eternal joys without toil, our Lord Jesus Christ granting it, etc. At that time, Jesus said to his disciples this parable: The kingdom of heaven shall be like to ten virgins, who taking their lamps went out to meet the bridegroom and the bride. And five of them were foolish, and five wise. But the five foolish, having taken their lamps, took no oil with them;

but the wise took oil in their vessels with the lamps. And the bridegroom tarrying, they all slumbered and slept. And at midnight there was a cry made: Behold the bridegroom cometh, go ye forth to meet him. Then all those virgins arose, and trimmed their lamps. And the foolish said to the wise: Give us of your oil, for our lamps are gone out. The wise answered, saying: Lest perhaps there be not enough for us and for you, go ye rather to them that sell, and buy for yourselves. Now whilst they went to buy, the bridegroom came, and they that were ready went in with him to the marriage, and the door was shut. But at last came also the other virgins, saying: Lord, Lord, open to us.

But he answering said: Amen I say to you, I know you not. Watch ye therefore, because you know not the day nor the hour. Often, most dear brethren, I admonish you to flee wicked works, to avoid the defilements of this world; but by today's reading of the holy Gospel I am compelled to say that even the good things which you do you should fear with great caution, lest through that which is done rightly by you human favour or grace be sought, lest the appetite for praise creep in, and what is shown outwardly be within emptied of its reward. For behold, by the voice of the Redeemer there are ten virgins, and all are called virgins, and yet not all are received within the door of blessedness, because certain of them,

while they seek glory outwardly from their virginity, were unwilling to have oil in their vessels. But first it must be asked by us what the kingdom of heaven is, or why it is compared to ten virgins, who are also called wise and foolish virgins. For since it is certain that none of the reprobate enters the kingdom of heaven, why is it declared to be like even to foolish virgins? But it must be known by us that often in the sacred word the kingdom of heaven is called the Church of the present time. Of which in another place the Lord says: The Son of man shall send his angels, and they shall gather out of his kingdom all scandals (Matth. XIII, 41). For in that kingdom of blessedness, in which is the highest peace, there could not be found scandals to be gathered.

And again it is said: Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven; but whosoever shall do and teach, he shall be called great in the kingdom of heaven (ibid., v, 19). For a man breaks the commandment and teaches it when he proclaims by his voice what he does not fulfil by his living. But he is not able to attain the kingdom of eternal blessedness who is unwilling to fulfil in deed what he teaches. How then shall he be called the least therein who is in no way permitted to enter into it? What therefore is signified by this saying, save that the present Church is called the kingdom of heaven? In which the teacher who breaks the commandment is called the least, because when a man's life is despised, it remains that his preaching also be held in contempt.

Now each person subsists in the five senses of the body, and this fivefold number doubled makes ten. And because the multitude of the faithful is gathered from both sexes, holy Church is declared to be like ten virgins. And because in her the wicked are mingled with the good and the reprobate with the elect, she is rightly said to be like virgins, both prudent and foolish. For there are many who are continent, who keep themselves from outward desire and are carried up by hope to inward things; they mortify the flesh and pant with all longing after the heavenly homeland; they seek eternal rewards, and are unwilling to receive human praises for their labours. These assuredly do not set their glory in the mouth of men, but hide it within their conscience.

And there are many who afflict the body by abstinence, yet from that very abstinence they seek human favours; they give themselves to teaching, and bestow much upon the needy. But such are surely the foolish virgins, because they seek only the recompense of passing praise. Whence it is fitly added: Five foolish, having taken their lamps, took not oil with them; but the prudent took oil in their vessels with the lamps. For by the oil is signified the brightness of glory; and our vessels are our hearts, in which we carry all that we ponder. The prudent therefore have oil in their vessels, because they retain the brightness of glory within their conscience, as Paul testifies, who says: For our glory is this, the testimony of our conscience (2 Cor.

i, 12). But the foolish virgins take no oil with them, because they have no glory within their conscience, while they seek this from the mouth of their neighbours. It is to be noted that all have lamps, but all have not oil, because very often both the elect and the reprobate display good works in themselves, but only they come to the Bridegroom with oil who seek within the glory of that which they have done without. Whence also through the Psalmist it is said of the holy Church of the elect: All the glory of the king's daughter is within (Ps. 44:14). But while the Bridegroom tarried, they all slumbered and slept, because while the Judge defers His coming to the last judgement, both the elect and the reprobate are lulled in the sleep of death. For to sleep is to die.

But to grow drowsy before sleep is, before death, to languish from health, because through the burden of sickness one comes to the sleep of death. And at midnight there was a cry made: Behold, the bridegroom cometh, go ye out to meet him. The cry concerning the coming of the Bridegroom is made at midnight, because the day of judgement so steals upon us that it cannot be foreseen when it comes. Whence it is written: The day of the Lord will come as a thief in the night (1 Thess. 5:2). Then all the virgins rise, because both the elect and the reprobate are roused from the sleep of their death. They trim their lamps, because they reckon up their works with them, for which they expect to receive eternal blessedness.

But the lamps of the foolish virgins are extinguished, because their works, which had appeared bright to men without, are darkened within at the coming of the Judge. And they find no recompense from God, because for them they received from men the praises which they loved. But what is it that they then beg oil from the prudent, save that at the coming of the Judge, when they find themselves empty within, they seek testimony from without? As though, deceived by their own confidence, they said to their neighbours: Since you behold us cast off as it were without works, tell what you have seen of our works. But the prudent virgins answer, saying: Lest perhaps there be not enough for us and for you.

For in that day (though I speak this of certain who rest in the peace of the Church) each one's own testimony to himself scarcely suffices; how much less both for himself and for his neighbour? Whence at once they add by way of rebuke: Go ye rather to them that sell, and buy for yourselves. The sellers of oil are the flatterers. For those who, having received any grace, offer the brightness of glory to their own vain praises, sell oil as it were. Of which oil the Psalmist surely says: But let not the oil of the sinner fatten my head (Ps. 140:5). For our head is the principal part. And by the term 'head' is called the mind, which rules the body. The oil of the sinner therefore fattens the head, when the favour of the flatterer caresses the mind.

But while they went to buy, the bridegroom came, because while they seek from their neighbours the testimony of their life, the Judge comes, who is a witness not of works only, but also of hearts. And they that were ready went in with him to the marriage, and the door was shut. O if we could taste in the palate of the heart what wonder there is in that which is said: The bridegroom came! what sweetness: They went in with him to the marriage! what bitterness: And the door was shut! For He comes who by His coming shakes the elements, at whose gaze heaven and earth tremble. Whence also through the prophet He says: Yet once, and I will move not the earth only, but also heaven (Hag. 2:7; Heb. 12:26). To whose examination the whole human race is led.

Whom, for the vengeance of the wicked and the reward of the good, angels, archangels, thrones, principalities, and dominions attend. Consider, dearest brethren, what terror there will be before the countenance of so great a Judge in that day, when there will be no remedy in punishment; what confusion it will be, when a man's own guilt exacts it, to blush in the assembly of all the angels and men; what dread it will be to behold even angered Him whom the human mind, when tranquil, is unable to comprehend. Which day the prophet, well beholding, says: A day of wrath, that day, a day of tribulation and distress, a day of calamity and misery, a day of darkness and gloom, a day of cloud and whirlwind, a day of the trumpet and alarm (Zeph. 1:15).

Consider then, dearest brethren, with what harshness the prophet saw the day of the last judgement grow bitter upon the hearts of the reprobate, which he is not able to unfold by so many names. But how great then will be the joy of the elect, who are counted worthy to rejoice at His vision, at whose gaze they behold even all the elements tremble, to enter together with Him to the marriage! Who both rejoice at the marriage of the Bridegroom, and yet are themselves the bride, because in that bridal chamber of the eternal kingdom God is joined to our vision. Which vision, forsooth, shall never henceforth for all eternity be torn away from the embraces of His love. Then the door of the kingdom shall be shut to those who mourn, which is now daily opened to the penitent.

For there will be repentance even then, but it will no longer be fruitful, because he by no means then finds pardon who now loses the time fit for pardon. Hence indeed Paul says: Behold, now is the acceptable time, behold, now is the day of salvation (2 Cor. 6:2). Hence the prophet says: Seek the Lord while He may be found, call upon Him while He is near (Isa. 55:6). Whence too the Lord does not hear those same foolish virgins as they call, because, the door of the kingdom being closed, He who could have been near will no longer be near. For it is added: At last come also the other virgins, saying: Lord, Lord, open to us. But he answering said: Amen I say to you, I know you not.

There he can no longer merit from God what he asks, who here would not hearken to what He commanded, who lost the time of fitting repentance, and in vain comes with prayers before the door of the kingdom. For hence it is that the Lord says through Solomon: I called, and you refused; I stretched out my hand, and there was none who regarded; you despised all my counsel, and neglected my rebukes. I also will laugh at your destruction, and will mock, when that which you feared shall come upon you. When sudden calamity shall rush in, and destruction shall come like a tempest, when tribulation and distress shall come upon you, then shall they call upon me, and I will not hear; they shall rise early, and shall not find me (Prov. 1:24 ff.).

Behold, they cry out to have it opened, and, compelled by the pain of their rejection, they double the address to their Lord, saying: Lord, Lord, open to us. They offer prayers, but are unknown, because then the Lord forsakes as strangers those whom now He does not acknowledge as His own through the merit of their life. Where fitly too a general exhortation to the disciples is added, when it is said: Watch therefore, because you know not the day nor the hour. Since after sins God receives repentance, if each one knew at what time he would depart from the present world, he could have set apart one time for pleasures and another for repentance. But He who promised pardon to the penitent did not promise the sinner the morrow.

Always therefore we ought to dread the last day, which we can never foresee. Behold, this very day, on which we speak, we have received for a respite of conversion, and yet we refuse to weep for the evils we have done. Not only do we not lament the deeds committed, but we even add to those things which ought to be bewailed. But if some sickness seizes us, if the signs of sickness announce approaching death, then we seek a respite of living, that we may bewail our sins, and we beg with great fervour of longing for those respites which, now received, we hold as nothing. Brethren most dear, I relate a matter, from the consideration of which, if your charity is willing to listen attentively, it will be vehemently instructed.

There was a certain nobleman in the province of Valeria named Chrysaorius, whom the common folk in their rustic tongue called Chryserius: a man exceedingly capable, but as full of vices as of possessions; swollen with pride, subject to the pleasures of his flesh, inflamed in the acquiring of things by the torches of avarice. But when the Lord had resolved to put an end to so many evils, as I learned from a certain religious man, a kinsman of his, who yet survives, he was struck with bodily languor. Coming to his last hour, at the very time when he was now about to depart from the body, with open eyes he saw foul and utterly black spirits standing before him, and pressing vehemently upon him, that they might drag him off to the enclosures of hell.

He began to tremble, to grow pale, to sweat, and with loud cries to beg for a respite, and to call his son named Maximus—whom I myself, already a monk, saw as a monk—with excessive and troubled outcries, saying: Maximus, run, never have I done you any harm, receive me into your protection. Maximus, troubled, was soon at hand; the household gathered, weeping and clamouring. But those malignant spirits which he was grievously enduring pressing upon him, they themselves could not see, but they beheld their presence in the confusion, the pallor, and the trembling of him who was being dragged. And from dread of their foul image he was tossed hither and thither upon his little bed; he lay on his left side, he could not bear their sight; he turned to the wall, and there they were.

And when, being too much constrained, he now despaired of being able to be released, he began to cry out with loud voices, saying: A respite even until morning, a respite even until morning. But while he cried these things, in the very midst of his cries he was torn out from the dwelling of his flesh. Concerning whom it is surely established that he saw these things for our sake, not for his own, that his vision might profit us, whom the divine patience still long-sufferingly awaits. For what did it profit him to have seen the foul spirits before death, and to have begged a respite, since he did not receive those very respites which he begged? Let us therefore, dearest brethren, now anxiously ponder these things, lest our times perish for us in vain, and lest we then seek to have life for doing well, when we are already compelled to depart from the body.

Remember what the Truth says: Pray that your flight be not in winter or on the Sabbath (Matt. 24:20). For by the precept of the law it is not permitted to walk farther than a Sabbath day's journey (Exod. 16); winter too is a hindrance to walking, because the numbness of cold binds fast the steps of those who walk. He says therefore: Pray that your flight be not in winter or on the Sabbath. As though He plainly said: See that you do not then seek to flee your sins when it is no longer permitted to walk. That time therefore, when it is not permitted to flee, ought now to be pondered while it is permitted. That hour of our departure is ever to be gazed upon; this admonition of our Redeemer is ever to be set before the eyes of the mind, wherein He says: Watch therefore, because you know not the day nor the hour.