Volume 13 · pp. 558–561
Sermon XXXVII. Likewise, on the Same Feast of the Nativity of Blessed Mary
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SERMO XXXVII.
ITEM, IN EODEM FESTO NATIVITATIS B. MARIÆ.
Et fluvius egrediebatur de loco voluptatis ad irrigandum paradisum, qui inde dividitur in quatuor capita. Nomen uni Phison... Nomen secundi Gehon... Nomen tertii Tigris... Nomen quarti Euphrates. Gen. II, 10 et seq.
Quatuor sunt hic notanda:
I. Quis sit locus voluptatis, unde fons egreditur? II. Quis sit fons, qui de loco voluptatis progreditur? III. Quis sit paradisus, quem fons iste irrigare dicitur? IV. Quæ sint quatuor capita, in quæ fons exinde dividitur?
I.
De primo nota: Locus voluptatis est ipsa sancta Trinitas, de qua per prædestinationem ab initio et ante sæcula egressa est Virgo Maria. Deus enim Pater ab æterno præviderat et præordinaverat ipsam, cooperatione Spiritus sancti paracliti, futuram matrem Filii sui unigeniti et coæterni. Unde ipsa dicit in Eccli. XXIV, 14: Ab initio et ante sæcula creata sum. Dicit etiam in Prov. VIII, 22 et seq.: Dominus possedit me ab initio viarum suarum, antequam quidquam faceret a principio. Ab æterno ordinata sum: nondum erant abyssi, et ego jam concepta eram. Verissime sancta Trinitas est locus voluptatis. Omnis enim beatitudo et gaudium electorum emanat et effluit a sancta ac serenissima Trinitate. Propter hoc dicitur in Psal. XXXV, 9: Inebriabuntur ab ubertate domus tuæ, et torrente voluptatis tuæ potabis eos.
II.
De secundo nota: Per fontem intelligitur Virgo Maria, et hoc propter quinque fontis proprietates. Per fontem quippe sordes lavantur, æstuantes refrigerantur, sitientes refocillantur, horti irrigantur, et vultus repræsentantur.
1. Primo igitur B. Virgo tamquam fons sordida lavat. Ipsa quippe per efficacissimam intercessionem suam peccatoribus compunctionem infundit et contritionem, per quam a peccatorum suorum sordibus emundantur. De hoc fonte dicitur, Zach. XIII, 1: In die illa erit fons patens domui David, et habitantibus Jerusalem in ablutionem peccatoris et menstruatæ. Per domum David intelligitur sancta Ecclesia: per habitantes autem in Jerusalem, figurantur omnes fideles, qui sunt de regno Ecclesiæ. B. Virgo Maria patet per misericordiam et compassionem, ut quicumque Christianus ex intimo corde ipsam imploraverit, ejus meritis ac intercessione suorum peccatorum veniam consequetur.
SERMON XXXVII.
LIKEWISE, ON THE SAME FEAST OF THE NATIVITY OF BLESSED MARY.
And a river was going out from the place of pleasure to irrigate paradise, which from there is divided into four heads. The name of one is Phison... The name of the second is Gehon... The name of the third is Tigris... The name of the fourth is Euphrates. Genesis 2:10 and following.
Four things are to be noted here:
I. What is the place of pleasure from which the fountain goes out? II. What is the fountain that proceeds from the place of pleasure? III. What is the paradise that this fountain is said to irrigate? IV. What are the four heads into which the fountain is divided from there?
I.
On the first, note: The place of pleasure is the Holy Trinity itself, from which through predestination the Virgin Mary went forth from the beginning and before the ages. For God the Father from eternity had foreseen and preordained her, by the cooperation of the Holy Spirit the Paraclete, to be the future mother of his only-begotten and co-eternal Son. Hence she herself says in Ecclesiasticus 24:14: From the beginning and before the ages I was created. She also says in Proverbs 8:22 and following: The Lord possessed me from the beginning of his ways, before he made anything from the beginning. From eternity I was ordained; the abysses did not yet exist, and I had already been conceived. Most truly the Holy Trinity is the place of pleasure. For all beatitude and joy of the elect emanates and flows out from the holy and most serene Trinity. On account of this it is said in Psalm 35:9: They will be inebriated from the abundance of your house, and with the torrent of your pleasure you will give them drink.
II.
On the second, note: By the fountain is understood the Virgin Mary, and this on account of five properties of a fountain. For by a fountain filths are washed, those burning are cooled, those thirsting are refreshed, gardens are irrigated, and faces are represented.
1. First, therefore, the Blessed Virgin as a fountain washes filthy things. For she, through her most efficacious intercession, pours compunction and contrition into sinners, by which they are cleansed from the filths of their sins. Concerning this fountain Zechariah 13:1 says: On that day there will be a fountain open to the house of David and to the inhabitants of Jerusalem for the washing of the sinner and of the menstruous woman. By the house of David is understood holy Church; but by the inhabitants in Jerusalem are figured all the faithful who are of the kingdom of the Church. Blessed Virgin Mary lies open through mercy and compassion, so that whatever Christian has implored her from the inmost heart will obtain pardon of his sins by her merits and intercession.
2. Secundo, Beata Virgo sicut fons refrigerat piis consolationibus omnes tribulationum et adversitatum æstum patientes: si tamen ex omni corde ipsius imploraverint subsidium. Unde et ipsa figurata est per illam columnam nubis, quæ sicut in Exodo legimus, præcedens filios Israel, contra solis ardorem obumbravit castra eorum 1. Necessarium ergo nobis est, ut quemadmodum cervus desiderat ad fontes aquarum 2, ita et anima nostra desideret ad Virginem benedictam.
3. Tertio, pia Virgo devotionis aquas administrat, quibus anima Deum sitiens refollicetur. Quicumque ergo vult habere devotas lacrymas, acceleret ad Beatam Virginem, et percutiat eam virga oris sui, id est, virga attentissimæ supplicationis: et vere ipsa dabit aquas in abundantia. Ipsam quippe præfigurat illa petra, quam Moyses percussit, et fluxerunt aquæ largissimæ, sicut legitur in Exodo 3 et in libro Numerorum 4.
4. Beata Virgo tamquam fons irrigat universum hortum Ecclesiæ fluentis virtutum. Unde et ipsa dicit in Eccli. XXIV, 41 et 42: Ego quasi fluvius Diorix et sicut aquæductus exivi de paradiso. Dixi: Rigabo hortum plantationum, et inebriabo prati mei fructum. Diorix interpretatur medicamentum generis humani, id est, Dei Filius allatus est in medicamentum. Ipsa est ille aquæductus, qui diversimode rigat hortum plantationum Domini, id est, universos fideles in Ecclesia commorantes. Huic enim obtinet charitatem, alteri castitatem, tertio humilitatem, quarto mansuetudinis lenitatem, quinto sobrietatem, sexto largitatem, septimo patientiam, octavo obedientiam, nono fidei constantiam, decimo in omni bono perseverantiam: et sic de cæteris virtutibus. Quicumque ergo indiget aliqua virtute, postulet instanter a Beata Virgine, et dabitur ei: ipsa nempe est thesauraria Jesu Christi.
5. Quinto, per fontem vultus intuentium repræsentantur. Ita et Beata Virgo est speculum imperialis palatii quod omnes electorum animæ summo desiderio contemplantur, et in quo universorum beatorum facies resultant et elucent. Unde de ea dicitur, Sap. VII, 26: Candor est lucis æternæ, et speculum sine macula Dei majestatis, et imago bonitatis illius.
2. Secondly, the Blessed Virgin, like a fountain, cools with dutiful consolations all those suffering the heat of tribulations and adversities, if nevertheless they have implored her aid from the whole heart. Hence she herself is figured by that column of cloud, which, as we read in Exodus, going before the children of Israel, shaded their camps against the heat of the sun 1. Therefore it is necessary for us that, as the deer desires for the fountains of waters 2, so also our soul desire for the blessed Virgin.
3. Thirdly, the dutiful Virgin administers waters of devotion, by which the soul thirsting for God is refreshed. Therefore whoever wishes to have devout tears, let him hasten to the Blessed Virgin and strike her with the rod of his mouth, that is, with the rod of most attentive supplication; and truly she will give waters in abundance. For that rock that Moses struck prefigures her, and most abundant waters flowed, as is read in Exodus 3 and in the book of Numbers 4.
4. The Blessed Virgin, as a fountain, irrigates the whole garden of the Church flowing with virtues. Hence she herself also says in Ecclesiasticus 24:41 and 42: I, like the river Diorix and like an aqueduct, went out from paradise. I said: I will irrigate the garden of plantings, and I will inebriate the fruit of my meadow. Diorix is interpreted medicine of the human race, that is, the Son of God was brought as medicine. She is that aqueduct that in diverse ways irrigates the garden of the plantings of the Lord, that is, all the faithful dwelling in the Church. For for this one she obtains charity; for another chastity; for a third humility; for a fourth the gentleness of meekness; for a fifth sobriety; for a sixth largess; for a seventh patience; for an eighth obedience; for a ninth constancy of faith; for a tenth perseverance in every good; and so concerning the other virtues. Therefore whoever needs some virtue, let him ask insistently from the Blessed Virgin, and it will be given to him; for she is the treasurer of Jesus Christ.
5. Fifthly, by a fountain the faces of those looking are represented. So also the Blessed Virgin is the mirror of the imperial palace, which all the souls of the elect contemplate with the highest desire, and in which the faces of all the blessed are reflected and shine. Hence concerning her it is said, Wisdom 7:26: She is the brightness of eternal light, and the spotless mirror of God's majesty, and the image of his goodness.
III.
De tertio nota: Paradisus quem irrigat Virgo Maria, est angelica natura, et universa supercœlestis curia. Angelica quippe natura, quæ est paradisus deliciarum, per Beatam Virginem irrigatur. Mirabiliter enim diligunt et amplectuntur, quoniam per ipsam ipsorum ruina reparatur. Ecce quidam eminentiores Angeli, qui erant conscii secretissimorum consiliorum Domini, ab ipsa mundi constitutione per ipsam irrigabantur: quia de futura ejus nativitate inenarrabiliter gratulabantur. Nihilominus etiam universa beatorum curia per gloriosam Dei matrem irrigatur: quia spirituali exsultatione et lætitia ex ipsius amabili præsentia continuo jucundatur.
IV.
De quarto nota: Quatuor capita in quæ iste fons dividitur, significant quadruplicem doctrinam sive admonitionem, qua Beata Virgo quatuor genera hominum circuit, salutem eorum desiderans, et procurans. Primi sunt pauperes et inopes. Secundi sunt peccatores. Tertii sunt justi et innocentes. Quarti sunt divites et abundantes.
1. Primus igitur fluvius ex prædicto fonte fluens appellatur Phison, quod interpretatur os papillæ, vel oris mutatio. Iste autem fluvius circuit terram Hevilath, per quam India intelligitur, quæ est in extremitate terræ. Phison itaque significat compassivam doctrinam Beatæ Mariæ, qua circuit pauperes et inopes, qui sunt quasi in India, id est, in extremitate terræ constituti: quia parum vel nihil habent de bonis hujus mundi. Docet enim eos et verbo et exemplo, ut sint continentes, fideles, et patientes, videlicet ut luxuriam fugiant, ut furta non faciant, et ut adversa hujus mundi patienter sustineant. Præbet autem seipsam in exemplum hujus triplicis doctrinæ. Ipsa enim fuit paupercula: sed tamen castissima, fidelissima, et patientissima.
2. Secundus fluvius emanans ex hoc fonte dicitur Gehon, et interpretatur hiatus terræ, vel pectus. Iste circuit Æthiopiam, ubi nigri Æthiopes commorantur. Signat autem iste fluvius admonitionem Beatæ Virginis, quæ hiat et desiderat conversionem peccatorum. Circuit ergo Æthiopiam, nigros peccatores, invitans eos ad tria. Primum est ut a malo recedant per contritionem et confessionem. Secundum est, ut disciplinam apprehendant per sollicitam satisfactionem. Tertium est, ut satisfactioni injunctæ etiam bona alia superaddant per bonorum operum supererogationem. Non solum enim a peccatoribus requiritur ut per jejunia, et orationes, et eleemosynas, ac alios labores, excessus suos emendent: necesse etiam habent, ut postquam omnem debitam satisfactionem expleverint, novis etiam laboribus, ac bonis operibus regnum Dei mercari studeant et adipisci.
III.
On the third, note: The paradise that the Virgin Mary irrigates is the angelic nature and the whole super-heavenly court. For the angelic nature, which is the paradise of delights, is irrigated through the Blessed Virgin. For they wonderfully love and embrace her, because through her their ruin is repaired. Behold, certain more eminent Angels, who were aware of the most secret counsels of the Lord, were irrigated through her from the foundation of the world, because they rejoiced inexpressibly concerning her future nativity. Nonetheless, the whole court of the blessed also is irrigated through the glorious Mother of God, because from her lovable presence it is continually gladdened with spiritual exultation and joy.
IV.
On the fourth, note: The four heads into which that fountain is divided signify the fourfold doctrine or admonition by which the Blessed Virgin goes around four kinds of men, desiring and procuring their salvation. The first are the poor and needy. The second are sinners. The third are the just and innocent. The fourth are the rich and abounding.
1. Therefore the first river flowing from the aforesaid fountain is called Phison, which is interpreted mouth of the nipple, or change of the mouth. But this river goes around the land Hevilath, by which India is understood, which is at the extremity of the earth. Therefore Phison signifies the compassionate doctrine of Blessed Mary, by which she goes around the poor and needy, who are as if in India, that is, established at the extremity of the earth, because they have little or nothing of the goods of this world. For she teaches them both by word and by example that they should be continent, faithful, and patient, namely that they should flee luxury, that they should not commit thefts, and that they should patiently sustain the adversities of this world. But she offers herself as an example of this threefold doctrine. For she was a poor little woman, but nevertheless most chaste, most faithful, and most patient.
2. The second river emanating from this fountain is called Gehon, and is interpreted opening of the earth, or breast. This river goes around Ethiopia, where black Ethiopians dwell. But this river signifies the admonition of the Blessed Virgin, which opens and desires the conversion of sinners. Therefore it goes around Ethiopia, black sinners, inviting them to three things. The first is that they withdraw from evil through contrition and confession. The second is that they take hold of discipline through solicitous satisfaction. The third is that to the satisfaction enjoined they also add other good things through the supererogation of good works. For it is required of sinners not only that through fasts, prayers, alms, and other labors they amend their excesses; they also need, after they have fulfilled all due satisfaction, to strive to buy and obtain the kingdom of God by new labors and good works also.
3. Tertius fluvius ex hoc fonte procedens vocatur Tigris, qui interpretatur velocitas. Iste circuit Assyrios, qui interpretantur facturæ vigilantes, vel diligentes. Significat autem fluvius iste congratulationem et exhortationem Beatæ Virginis, quæ circuit bonos et justos, qui sunt in sui custodia vigilantes, ac Deum in toto corde diligentes. Tria vero persuadet eis: Primum est, ut de perceptis gratiis semper Deo gratias agant. Secundum est, ut peccatores non despiciant, sed potius ipsis per compassionem assistant. Tertium est, ut in virtutum ac bonorum operum profectu usque in finem perseverantes existant.
4. Quartus fluvius appellatur Euphrates, et interpretatur frugifer, et iste circuit Chaldæos, sicut dicitur in historiis. Chaldæi vero interpretantur mamillæ, vel feræ, vel dæmones. Significat igitur fluvius iste instructionem Beatæ Mariæ, quæ frugem æternæ vitæ, id est, Jesum Christum, attulit huic mundo. Circuit autem fluvius iste divites et abundantes in hoc sæculo, qui deberent esse mamillæ pauperum, id est, consolatores et nutritores eorum, licet hodie per impietatem conversi sint in crudeles feras, et dæmones infernales. Circuit, inquam, Beata Virgo divites in tribus eos erudiens. Primum est, ut in omni felicitate hujus sæculi semper Deum timeant, et præ oculis habeat. Secundum est, ut nihil per injustitiam conquirant, vel possideant. Tertium est, ut semper pietatem et misericordiam pauperibus exhibeant. Hæc enim tria a divitibus maxime requiruntur.
Rogate ergo B. Mariam, ut per eam sic nunc in hujus mundi exsilio reficiamur, ut tandem in patria claritatem vultus ejus adspicere mereamur. Quod nobis, etc.
3. The third river proceeding from this fountain is called Tigris, which is interpreted speed. This river goes around the Assyrians, who are interpreted watchful or diligent in making. But this river signifies the congratulation and exhortation of the Blessed Virgin, which goes around the good and just, who are watchful in guarding themselves and loving God with the whole heart. But she persuades three things to them. The first is that for graces received they always give thanks to God. The second is that they should not despise sinners, but rather assist them through compassion. The third is that they should exist persevering unto the end in advancement of virtues and good works.
4. The fourth river is called Euphrates and is interpreted fruitful, and this goes around the Chaldeans, as is said in the histories. But Chaldeans are interpreted breasts, or wild beasts, or demons. Therefore this river signifies the instruction of Blessed Mary, who brought the fruit of eternal life, that is, Jesus Christ, to this world. But this river goes around the rich and abounding in this age, who ought to be the breasts of the poor, that is, their consolers and nourishers, although today through impiety they have been turned into cruel beasts and infernal demons. The Blessed Virgin, I say, goes around the rich, instructing them in three things. The first is that in all felicity of this age they should always fear God and have him before their eyes. The second is that they acquire or possess nothing through injustice. The third is that they always show dutiful kindness and mercy to the poor. For these three things are especially required from the rich.
Therefore pray to Blessed Mary that through her we may now be so refreshed in the exile of this world that at last in the fatherland we may deserve to behold the brightness of her face. May he grant this to us, etc.
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