Book of Ecclesiastes, page 396

usefulness, above by dignity, below by power, on the right by the height of virtues, on the left by immunity from sin, within by charity, without by perfect conduct. The third reason is that her humility might appear more humble, because, as Bernard says: "Indeed, to be in a high place and not to think high things, but to consent to the humble, nothing is dearer to God, nothing rarer among men ¹." She was also born from the evil for three reasons. The first is that she might be exalted by comparison with the other of the extremes, according to that saying of the Philosopher: "Opposites placed next to each other shine forth more ²." Song of Songs II, 2: As a lily among thorns, etc. As a thorn generated a rose, Judea generated Mary, the Church sings. The second reason is that wisdom might appear more merciful. For there is a going out from good to good. Hence Genesis I, 31: God saw all the things that he had made, and they were very good. There is a going out from evil to evil. Ecclesiasticus X, 15: The beginning of every sin is pride. There is also a going out from good to evil, as Ecclesiasticus XXV, 33: From a woman the beginning of sin was made. There is also a going out from evil to good. And this is proper to God alone, whose wisdom malice conquers, because it reaches, etc. ³. The third reason is that she might generate confidence for sinners, by this, that as their mediatrix she would touch both extremes with the same nearness. Hence just as she is sister of God, and mother, and daughter, so also the Church is mother, sister, and daughter of God; and thus she would also be inclined by nature to pity the sinner. This is the bow placed in the clouds of heaven as a sign of the covenant between heaven and earth ⁴. For God could not have established peace with sinners more stably and effectively than by taking the daughter of sinners as spouse and mother for his Son. Nor did anyone make peace between God and man more than she who existed as mother of both. It follows: And it sets, because she paid her life through death. And it returns to its place, that is, to heaven, prepared eternally by God.

2. The most blessed Lady is also commended from every overflowing and immensity of graces. Ecclesiastes I, 7: All rivers enter into the sea, and the sea does not overflow, namely through pride. Mary is interpreted Lady, or illuminator, or illuminated one, or star of the sea, or bitter sea; these interpretations most fittingly suit her. She is Lady, because of all those of whom God himself is Lord, she also is Lady. And in this singular excellence is noted. She is also the star of the true sun, generative without corruption or diminution of integrity, and in this the purity of her conception is explained. She is also the universal distributor of all good things. And therefore she is called star. She is also called sea because she is most full of all graces. For just as in the sea there is the gathering of all waters, so in her there is the uniting of all graces. Genesis I, 10: He called the gatherings of waters seas. She also in her own conduct in this world was bitter through the whole of it, but in the passion of the Son most bitter; moreover, for all coming out of bitterness, she is cause and example.