Volume 13 · pp. 554–557
Sermon XXXVI. On the Nativity of the Blessed Virgin Mary
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SERMO XXXVI.
IN NATIVITATE B. MARIÆ VIRGINIS.
Ego mater pulchræ dilectionis, et timoris, et agnitionis, et sanctæ spei. Eccli. XXIV, 24.
Quod inenarrabiliter de Nativitate B. Virginis gaudere debeamus, optime insinuat nobis Spiritus sanctus, qui hodie per Ecclesiasticum in persona ejusdem Beatæ Mariæ Virginis loquitur, ita dicens: Ego mater pulchræ dilectionis, etc. Et nota, quod universum genus humanum ante ortum B. Mariæ ab hæreditate paradisi expulsum fuit, et propter peccata primorum parentum in devio jacebat, et languidum erat, et infirmum. Unde et tribus indiguit:
I. Ut haberet vecturam in qua veheretur. II. Ut vera via ei ostenderetur. III. Ut hæreditati perpetuæ restitueretur.
I.
Primo itaque, quia languidi et infirmi sumus, currum nobis exhibet B. Maria, in quo deportemur. De quatuor autem rotis hujus currus ipsa dicit: Ego mater pulchræ dilectionis, et timoris, et agnitionis, et sanctæ spei. Igitur pulchra dilectio, et timor Domini, et agnitio, id est, fides, et sancta, id est, firma spes, sunt quatuor rotæ in curru sive quadriga B. Mariæ. Qui in hoc curru deportatus non fuerit, numquam læte faciem Dei videbit. De hoc curru dicitur in Psalm. LXVII, 18: Currus Dei decem millibus multiplex, millia lætantium: Dominus in eis. Hæc verba sic intellige, quod currus Dei, et Beatæ Mariæ matris ejus decem millibus electorum est multiplex. Et vere non solum decem, imo innumerabilia millia lætantium animarum sunt in eo ad regnum perpetuum deportata. Et certe quod Dominus est in eis, id est, in medio omnium electorum suorum.
Niti ergo debemus, charissimi, ut habeamus pulchram dilectionem sive charitatem, et timorem Domini, et agnitionem, id est, veram fidem, et sanctam spem. Sine his enim quatuor virtutibus salvari non possumus. Unde bonum est scire diffinitiones harum virtutum. Charitas est mentis affectus ad Deum et proximum, ferventer et ordinate porrectus. Timor Domini est fide et moribus divinorum præceptorum vigilans custodia. Fides est studio sancto ad invisibilia mente tendere. Spes est certa exspectatio futuræ beatitudinis, ex meritis et gratia proveniens.
Nota, quod diabolus habet currum, in quo ad æternam damnationem ducit peccatores. Currus autem iste habet quatuor rotas prædictis contrarias. Prima rota est fœda dilectio. Secunda est vana dissolutio. Tertia est mentis obtenebratio. Quarta est stulta spes, aut desperatio.
1. Contra fœdam dilectionem, id est, luxuriam, dicitur Proverb. V, 2 et seq.: Fili mi, attendas fallaciæ mulieris, id est, luxuriæ. Favus enim distillans labia meretricis, id est, immundæ dilectionis, et nitidius oleo guttur ejus. Novissima autem illius amara quasi absynthium, et acuta quasi gladius biceps. Luxuria enim corpus et animam mittit in gehennam.
SERMON XXXVI.
ON THE NATIVITY OF THE BLESSED VIRGIN MARY.
I am the mother of beautiful love, and of fear, and of knowledge, and of holy hope. Ecclesiasticus 24:24.
That we ought to rejoice inexpressibly concerning the Nativity of the Blessed Virgin, the Holy Spirit excellently suggests to us, who today through Ecclesiasticus speaks in the person of the same Blessed Virgin Mary, saying thus: I am the mother of beautiful love, etc. And note that the whole human race before the rising of Blessed Mary was expelled from the inheritance of paradise, and on account of the sins of the first parents lay in the byway, and was languid and infirm. Hence it needed three things:
I. That it should have a vehicle in which it might be carried. II. That the true way should be shown to it. III. That it should be restored to the perpetual inheritance.
I.
First, therefore, because we are languid and infirm, Blessed Mary shows us a chariot in which we may be carried. But concerning the four wheels of this chariot she herself says: I am the mother of beautiful love, and of fear, and of knowledge, and of holy hope. Therefore beautiful love, and fear of the Lord, and knowledge, that is, faith, and holy, that is, firm hope, are the four wheels in the chariot or four-horse vehicle of Blessed Mary. Whoever will not have been carried in this chariot will never gladly see the face of God. Concerning this chariot it is said in Psalm 67:18: The chariot of God is manifold by ten thousands, thousands of those rejoicing; the Lord is in them. Understand these words thus, that the chariot of God and of Blessed Mary his mother is manifold by ten thousands of the elect. And truly not only ten, but indeed innumerable thousands of rejoicing souls have been carried in it to the perpetual kingdom. And certainly the Lord is in them, that is, in the midst of all his elect.
Therefore we ought to strive, dearest ones, to have beautiful love or charity, and fear of the Lord, and knowledge, that is, true faith, and holy hope. For without these four virtues we cannot be saved. Hence it is good to know the definitions of these virtues. Charity is the affection of the mind, extended fervently and orderly toward God and neighbor. Fear of the Lord is the watchful keeping, in faith and morals, of the divine precepts. Faith is to tend with the mind toward invisible things by holy zeal. Hope is the certain expectation of future beatitude, coming from merits and grace.
Note that the devil has a chariot, in which he leads sinners to eternal damnation. But this chariot has four wheels contrary to the aforesaid. The first wheel is foul love. The second is vain dissoluteness. The third is darkening of the mind. The fourth is foolish hope, or despair.
1. Against foul love, that is, luxury, it is said in Proverbs 5:2 and following: My son, attend to the fallacy of the woman, that is, of luxury. For the lips of the prostitute, that is, of unclean love, are a dripping honeycomb, and her throat is smoother than oil. But her last things are bitter as wormwood and sharp as a two-edged sword. For luxury sends body and soul into Gehenna.
2. Contra vanam dissolutionem dicit Eccli. II, 15: Væ dissolutis corde, qui non credunt Deo, videlicet, quod de omni tempore per dissolutionem inutiliter amisso, reddituri sunt rationem coram ipso, et ideo non protegentur ab eo.
3. Contra mentis cæcitatem dicit Isa. XLIV, 18 et 19: Obliti sunt, ne videant oculi eorum, et ne intelligant corde suo. Non recogitant in mente sua, neque cognoscunt, neque sentiunt.
NOTA, quod quidam sunt ita excæcati, quod nec vident oculis animæ Passionem Domini amarissimam, nec intelligunt in corde suo patientiam ejus clementissimam, nec recogitant in mente sua districtionem judicii ejus severissimam, neque cognoscunt afflictionem gehennæ acerbissimam, neque sentiunt jucunditatem regni Dei suavissimam. Hæc autem specialiter præ cæteris essent videnda.
4. Contra falsam spem dicitur Eccl. V, 5 et 6: Non adjicias peccatum super peccatum. Et ne dicas: Miseratio Domini magna est, multitudinis peccatorum meorum miserebitur... In peccatores enim respicit ira illius. Contra desperationem dicitur Proverb. XVIII, 3: Impius cum in profundum venerit peccatorum, contemnit: sed sequitur eum ignominia et opprobrium. De prædicto curru diaboli dicitur Exod. XV, 4: Currus Pharaonis et exercitum ejus projecit in mare. Pharao interpretatur dissipans virum, et signat diabolum, qui nititur viros religiosos dissipare: cujus currum, et exercitum ejus equitantem in eo Dominus projiciet in mare, id est, amaritudinem sempiternam. Consultum ergo nobis est, ut tempestive exsiliamus ab hoc curru.
II.
De secundo nota: Quia sumus errabundi, necesse habemus, ut vera nobis via demonstretur. Et certe hoc facit nobis pia Virgo Maria. Ex ea quippe natus est, qui dicit Joan. XIV, 6: Ego sum via, veritas, et vita. Unde et ipsa optime concordans cum verbis Filii, dicit in Eccli. XXIV, 25: In me gratia omnis viæ et veritatis, in me omnis spes vitæ et virtutis. Quasi diceret: Ego in meo utero illum portavi, a quo habetur gratia viæ et veritatis, et a quo habetur spes vitæ æternæ.
Et nota, quod via maxime a quinque commendabilis existit, videlicet quod sit facilis sive plana, quod sit recta, quod sit lucida, quod sit pacifica.
2. Against vain dissoluteness Ecclesiasticus 2:15 says: Woe to those dissolved in heart, who do not believe God, namely that concerning all time uselessly lost through dissoluteness they will render an account before him, and therefore they will not be protected by him.
3. Against blindness of mind Isaiah 44:18 and 19 says: They have forgotten, lest their eyes see and lest they understand with their heart. They do not reconsider in their mind, nor know, nor feel.
NOTE that certain persons are so blinded that neither do they see with the eyes of the soul the most bitter Passion of the Lord, nor understand in their heart his most merciful patience, nor reconsider in their mind the most severe strictness of his judgment, nor know the most bitter affliction of Gehenna, nor feel the most sweet pleasantness of the kingdom of God. But these things especially before the rest ought to be seen.
4. Against false hope Ecclesiastes 5:5 and 6 says: Do not add sin upon sin. And do not say: The mercy of the Lord is great; he will have mercy on the multitude of my sins... For his wrath looks upon sinners. Against despair it is said in Proverbs 18:3: When the impious man has come into the depth of sins, he contemns; but ignominy and reproach follow him. Concerning the aforesaid chariot of the devil Exodus 15:4 says: The chariots of Pharaoh and his army he cast into the sea. Pharaoh is interpreted dissipating a man, and signifies the devil, who strives to dissipate religious men; the Lord will cast his chariot and his army riding in it into the sea, that is, into everlasting bitterness. Therefore it is advisable for us that we leap out from this chariot in good time.
II.
On the second, note: Because we are wandering, we need the true way to be shown to us. And certainly dutiful Virgin Mary does this for us. For from her was born he who says, John 14:6: I am the way, the truth, and the life. Hence she too, agreeing excellently with the words of the Son, says in Ecclesiasticus 24:25: In me is the grace of every way and of truth; in me is every hope of life and virtue. As if she were saying: I bore in my womb him from whom the grace of way and truth is had, and from whom the hope of eternal life is had.
And note that the way is most greatly commendable by five things, namely that it be easy or level, that it be straight, that it be bright, that it be peaceful.
1. Et certe via quam demonstrat Maria, paradisi rosa, facilis est sive plana. Unde ipsa dicit, Proverb. IV, 11 et 12: Viam sapientiæ monstrabo tibi: ducam te per semitas æquitatis: quas cum ingressus fueris, non arctabuntur gressus tui. Dicitur etiam Isa. XL, 4: Erunt... aspera in vias planas. Viæ enim Dei licet carnalibus hominibus multum videantur esse difficiles, viris tamen religiosis qui uncti sunt gratia Spiritus sancti, valde leves esse videntur. Unde dicit Bernardus: « Primum tibi importabile videbitur aliquid, processu temporis si assuescas, judicabis non adeo grave, paulo post nec senties, paulo post et delectaberis. »
E contra viæ diaboli vere sunt difficiles. Unde dicit Dominus in Baruch, IV, 26: Delicati mei ambulaverunt vias asperas: ducti sunt enim ut grex direptus ab inimicis. Licet itaque ad tempus videatur facile servire diabolo, postea servitus ejus amarissima sentietur.
2. Secundo, ostendit nobis Beata Virgo viam rectam, ut dicitur de ea, Sap. X, 9: Sapientia, id est, Maria, justum deduxit per vias rectas, et ostendit illi regnum Dei. Dicit enim Filius Mariæ, Jerem. XXI, 9: Adducam eos..., in via recta, et non impingent in ea, quia factus sum Israeli pater. Multum declinant a via Dei et matris ejus chorizatores, et lusores, et aliarum vanitatum et iniquitatum sectatores. In circuitu enim impii ambulant, ut dicitur in Psalm. XI, 9.
3. Tertio ostendit nobis Maria lampas recti viam lucidam. Unde dicitur Proverb. IV, 18: Justorum semita quasi lux splendens, procedit et crescit usque ad perfectam diem. Unde et Beata Virgo signata est per illam columnam ignis, quæ præcessit filios Israel, illuminans viam eorum.
E contra via impiorum qui non sequuntur vestigia Beatæ Virginis, est tenebrosa. Unde dicitur Proverb. IV, 19: Via impiorum tenebrosa: nesciunt ubi corruant. O quam felices sunt, qui in tali via ambulant, ut mox cum clauserint oculos carnis, in morte videant oculis animæ claritatem Dei! Væ autem illis, qui tunc ruent in tenebras sempiternas!
4. Quarto, ostendit nobis mater Dei viam pulchram et pacificam. Unde de ipsa dicitur, Proverb. III, 17: Viæ ejus viæ pulchræ, et omnes semitæ illius pacificæ.
E contrario via peccatorum est inquinata et immunda. Unde dicitur in Psal. XIII, 4: Exacerbavit Dominum peccator... Non est Deus in conspectu ejus, inquinatæ sunt viæ illius in omni tempore. Nonne viæ illorum sunt inquinatæ, qui quotidie per luxuriam animas et corpora sua defœdant? Via etiam peccatorum latronibus est plena. Unde dicit Job in persona cujuslibet peccatoris, XIX, 12: Simul venerunt latrones ejus, et fecerunt sibi viam per me, et obsederunt in gyro tabernaculum meum. Per latrones intelliguntur dæmones, qui jacent in viis impiorum, divitum et usurariorum, qui sunt latrones pauperum, ut statim quando de tabernaculo corporis emigraverunt, animas eorum rapiant ad infernum. Dignum est enim, ut latrones a latronibus rapiantur. Unde dicitur: Væ qui prædaris, nonne et ipse prædaberis 1.
1. And certainly the way that Mary, the rose of paradise, shows is easy or level. Hence she herself says, Proverbs 4:11 and 12: I will show you the way of wisdom; I will lead you through paths of equity; when you have entered them, your steps will not be narrowed. It is also said, Isaiah 40:4: The rough places will be into level ways. For although the ways of God seem very difficult to carnal men, nevertheless to religious men who have been anointed by the grace of the Holy Spirit they seem to be very light. Hence Bernard says: "At first something will seem unbearable to you; in the course of time, if you become accustomed, you will judge it not so heavy; a little after, you will not even feel it; a little after, you will even delight in it."
On the contrary, the ways of the devil are truly difficult. Hence the Lord says in Baruch 4:26: My delicate ones walked rough ways; for they were led like a flock seized by enemies. And so although for a time it may seem easy to serve the devil, afterward his servitude will be felt as most bitter.
2. Secondly, the Blessed Virgin shows us a straight way, as is said concerning her, Wisdom 10:9: Wisdom, that is, Mary, led the just man through straight ways, and showed him the kingdom of God. For the Son of Mary says, Jeremiah 21:9: I will lead them..., in a straight way, and they will not stumble in it, because I have been made a father to Israel. Dancers, players, and followers of other vanities and iniquities decline much from the way of God and of his mother. For the impious walk in a circuit, as is said in Psalm 11:9.
3. Thirdly, Mary, the lamp of the straight path, shows us a bright way. Hence Proverbs 4:18 says: The path of the just, like shining light, goes forward and grows unto the perfect day. Hence also the Blessed Virgin is signified by that column of fire that went before the children of Israel, illuminating their way.
On the contrary, the way of the impious, who do not follow the footsteps of the Blessed Virgin, is dark. Hence Proverbs 4:19 says: The way of the impious is dark; they do not know where they fall. O how happy are those who walk in such a way that, as soon as they have closed the eyes of the flesh, in death they see with the eyes of the soul the brightness of God! But woe to those who will then rush into everlasting darknesses!
4. Fourthly, the Mother of God shows us a beautiful and peaceful way. Hence concerning her Proverbs 3:17 says: Her ways are beautiful ways, and all her paths peaceful.
On the contrary, the way of sinners is stained and unclean. Hence it is said in Psalm 13:4: The sinner has embittered the Lord... God is not in his sight; his ways are stained at every time. Are not the ways of those persons stained who daily through luxury defile their souls and bodies? The way of sinners is also full of robbers. Hence Job says in the person of any sinner, 19:12: His robbers came together and made a way for themselves through me, and besieged my tent in a circle. By robbers are understood demons, who lie in the ways of the impious, of the rich, and of usurers, who are robbers of the poor, so that as soon as they have migrated from the tent of the body they may seize their souls to hell. For it is fitting that robbers be seized by robbers. Hence it is said: Woe to you who plunder; will you not also be plundered 1?
III.
De tertio nota: Quia adhuc exsules sumus, necesse nobis est, ut per reginam cæli in hæreditatem felicis patriæ restituamur. Unde et ipsa invitat nos hodie, ut ad hanc hæreditatem ab hujus mundi concupiscentia transeamus. Dicit enim: Transite ad me omnes qui concupiscitis me, et a generationibus meis implemini 2, id est, bonis illis, quæ vobis dabit Jesus a me genitus, implemini. Forte posset aliquis dicere: O Virgo, nolumus ad te transire, quia tu es animo turbulenta, et hæreditas quam tu promittis, non est suavis et amabilis, sed amara. Præterea tu ipsa es moribunda, et cito moritura, et ideo nullam nobis poteris præstare de prædicta hæreditate uvarandiam 3. Ad hoc ita ipsa respondet, et dicit ad primum: Spiritus meus super mel dulcis. Quasi diceret: Non sum iracunda, neque animo turbulenta, sed duce multum lenis ac dulcis mente et corde.
Respondet etiam ad secundum: Et hæreditas mea super mel et favum. Quasi diceret: Hæreditas quam promitto, non est felle alicujus amaritudinis, seu incommoditatis infecta, sed summe amabilis est, et suavis. Ad tertium etiam dicit: Memoria mea in generationes sæculorum. Quasi diceret: Non sum aliquatenus mutabilis, nec sum moritura, sed sum cum filio meo Jesu Christo in perpetuum regnatura. Præterea plus adhuc exsequitur, quam delectabile et jucundum sit cum ea morari, et dicit: Qui edunt me, adhuc esurient: et qui bibunt me, adhuc sitient: ... et qui operantur in me, non peccabunt. Quasi diceret: Ita sum dulcis et pulchra, quod animæ beatorum vultum meum quem numquam fastidiunt, quasi mensam reputant delicatissimam et opulentissimam. Servitus etiam, quæ mihi exhibetur, decentissima est et honesta.
Rogate ergo Dominum, ut sic nunc in curru virtutum quarum Virgo Maria mater est, vehamur, sicque per illam in rectam viam perducamur, ut etiam ipsa duce hæreditati perpetuæ restituamur. Quod, etc.
III.
On the third, note: Because we are still exiles, it is necessary for us to be restored through the queen of heaven into the inheritance of the happy fatherland. Hence she herself also invites us today to pass over to this inheritance from the concupiscence of this world. For she says: Pass over to me, all you who desire me, and be filled from my generations 2, that is, be filled with those goods that Jesus, born from me, will give to you. Perhaps someone could say: O Virgin, we do not wish to pass over to you, because you are turbulent in spirit, and the inheritance that you promise is not sweet and lovable, but bitter. Besides, you yourself are dying and soon about to die, and therefore you will be able to provide us no guarantee concerning the aforesaid inheritance, uvarandiam 3. To this she thus responds, and says to the first: My spirit is sweeter than honey. As if she were saying: I am not wrathful, nor turbulent in spirit, but, as guide, very gentle and sweet in mind and heart.
She also responds to the second: And my inheritance is above honey and the honeycomb. As if she were saying: The inheritance that I promise is not infected with the gall of any bitterness or inconvenience, but is supremely lovable and sweet. To the third also she says: My memory is unto the generations of ages. As if she were saying: I am not in any way changeable, nor am I about to die, but I am going to reign with my son Jesus Christ forever. Besides, she further explains how delightful and pleasant it is to dwell with her, and says: Those who eat me will still hunger; and those who drink me will still thirst; ... and those who work in me will not sin. As if she were saying: I am so sweet and beautiful that the souls of the blessed reckon my face, of which they never grow weary, as a most delicate and most opulent table. The service also that is shown to me is most becoming and honorable.
Therefore pray to the Lord that we may now be carried thus in the chariot of the virtues of which the Virgin Mary is mother, and may so be led through her into the straight way, that with her also as guide we may be restored to the perpetual inheritance. May he grant this, etc.
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