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Collationes de septem donis Spiritus Sancti · Collatio VI: De dono fortitudinis collatio secunda

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COLLATIO VI.

De dono fortitudinis collatio secunda.

Summarium

Introductio, 1. — Repetitio et applicatio textus, 2-4. — Divisio argumenti trimembris, 5. — Pars I. B. Virgo protulit pretium nostrae redemptionis ut fortis et sancta. Triplex sanctitas eius. Primo, sanctitas pudicitiae incorruptae, 6. — Secundo, sanctitas obedientiae promptae, 7. — Tertio, sanctitas benevolentiae plenae, 8. — Figurae Virginis sex, tres in historia, tres in verbis; hae significant sex proprietates amoris divini, 9-11. — Imitari debemus in his B. Virginem, sed non Evam; increpatio peccati, speciatim luxuriae; cavendum a mulieribus, 12-14. — Pars II. Ipsa persolvit illud ut fortis et pia. Obtulit sub cruce Filium ad solvendum pretium mundi, 15. — De B. Virginis pietate; haec est triplex, 16. — Persolvit pretium primo pietate venerationis divinae; hinc super omnes est laudabilis; reprehenditur impietas hominum, 17. — Secundo, pietate compassionis ad Christum; compassio cum Christo, 18. 19. — Tertio, pietate miserationis ad mundum; B. Virgo mater pia Christianorum; commendatur pietas omnibus, 20. 21. — Pars III. Ipsa possidet illud ut fortis et strenua. Strenua fuit tripliciter: primo, viriliter pugnans conterendo caput serpentis, 22. — Secundo, nobiliter triumphans de diabolo, ut Iudith de Holoferne, 23. — Tertio, sublimiter regnans, ut Esther coronata, 24.

1. Mulierem fortem quis inveniet3? etc. — Ora pro nobis, quia mulier sancta es. Verbum ultimum fuit verbum sacerdotum ad Iudith; et potest esse verbum nostrum ad Virginem gloriosissimam, quae plena est sanctitate et gratia, ut oret pro nobis ad obtinendam gratiam et sapientiam: sapientiam ad cognoscendam veritatem, et gratiam ad faciendam veritatem. Ista duo debemus petere a Deo. Ad hoc venimus ad sermonem, ut intellectum bonum habeamus et affectum poenitentiae reportemus. Sed indigemus prece ad hoc; et quia sumus hebetes et tardi, ideo indigemus suffragio Virginis gloriosae, ut per eius suffragium imploremus divinum auxilium, quod possimus aliquid dicere etc.

2. Mulierem fortem etc. In sero tangebamus verbum illud, quod est Salomonis ad Virginem gloriosam, in quo commendat eam a tribus: primo, a spiritualis fortitudinis robore; secundo, a supernaturalis conceptus fecunditate; et tertio, a salutaris consilii discretione4. — Et recte coniunguntur ista tria: quia robur fortitudinis spiritualis initium fuit supernaturalis conceptus, et donum consilii fuit quasi complementum, quia illa Virgo, quae debebat concipere Christum, Dei Filium, Dei virtutem et Dei sapientiam5, debuit esse fortis et sensata: fortis virtute et sensata per sapientiam. Et ideo Sapiens, volens explicare de conceptu Virginis, praemittit de spiritu fortitudinis et subiungit de dono consilii; quia illa, super quam debuit requiescere spiritus sapientiae et intellectus, spiritus consilii et fortitudinis, spiritus scientiae et pietatis et spiritus timoris Domini6, debuit esse repleta spiritu septiformi donorum Spiritus sancti, specialiter vero spiritu fortitudinis et consilii.

3. In hoc autem, quod dicit: Procul et de ultimis finibus pretium eius, intelligitur Virgo gloriosa commendari a supernaturali conceptus fecunditate. Hoc non habeo ex me, sed Bernardus7 dicit: «Si nostra

p. 484 et omnium salus, si innocentiae restitutio posita est in manu mulieris; necesse est, ut fortis mulier quaeratur, quae ad tantum opus est necessaria»; et subdit: «Non de terra, non de caelo propinquo, sed a summo caelo egressio eius». — Procul igitur et de ultimis finibus pretium eius. Hoc est pretium, de quo dicit Apostolus1: Empti estis pretio magno; portate et glorificate Deum in corpore vestro. Quod pretium illud sit magnum, dicit Apostolus Petrus: Non corruptibilibus auro vel argento redempti estis de vana vestra conversatione paternae traditionis, sed pretioso sanguine quasi Agni immaculati et incontaminati. Hoc debuit esse pretium magnum, quo redimi debebat totus mundus et totum genus humanum; quia homo satisfacere non potuit, quia nullus homo potuit valere omnes homines, nec creatura aliqua. Nihil fuit sufficiens ad redimendum totum genus humanum, nisi haberet humanam naturam et naturam super omnem creaturam; ergo oportuit, quod haberet naturam divinam et humanam.

4. Illud pretium ubi invenietur? Certe nusquam nisi in utero Virginis gloriosae. Unde Isaias2: Ecce, Virgo concipiet et pariet filium, et vocabitur nomen eius Emmanuel. — Emmanuel interpretatur nobiscum Deus. Non decebat Virginem habere filium nisi Deum, nec Deum habere matrem nisi Virginem. Pretium illud non potuit inveniri nisi in Virgine. Procul et de ultimis finibus est, quia in ipso coniunctum est summum cum infimo, et primum cum ultimo. Pretium illud procul est, quo redimitur totum genus humanum; quia redimitur infimum, ideo est summum; quia redimitur ultimum, ideo est primum. Homo inter creaturas ultimo creatus est3.

5. Procul et de ultimis finibus pretium eius; et cuius eius? Huius mulieris Virginis benedictae est pretium, per quod regnum caelorum obtinere valeamus; sive est eius, id est ex ea sumtum, per eam solutum et ab ea possessum: ex ea sumtum in incarnatione Verbi; per eam solutum in redemptione generis humani; et ab ea possessum in assecutione gloriae paradisi. Ipsa pretium illud protulit, solvit et possedit: ergo est eius ut originantis, ut persolventis et ut possidentis. Mulier ista protulit pretium illud ut fortis et sancta; solvit ut fortis et pia; et possedit ut fortis et strenua.

6. Dico primo, quod pretium illud protulit, scilicet Deum et hominem. Protulit Virgo benedicta ut mulier fortis et sancta, sanctitate, dico, pudicitiae incorruptae, sanctitate obedientiae promptae et sanctitate benevolentiae plenae. — Primo, dico, protulit pretium illud Virgo benedicta ut fortis et sancta sanctitate pudicitiae incorruptae. Unde in Ecclesiastico4: Gratia super gratiam mulier sancta et pudorata; et Angelus dixit: Ave, gratia plena, quia sancta et pudorata: sancta carne et pudorata mente. Apostolus: Mulier innupta et virgo cogitat quae Domini sunt, ut sit sancta corpore et spiritu. Super illud: Missus est Angelus Gabriel etc., dicit Bernardus5: «Missus est Gabriel ad Virginem, qualem describit Apostolus, mente et corpore sanctam, nec de novo nec fortuitu inventam, sed a saeculo electam, ab Altissimo praecognitam et sibi praeparatam, ab Angelis servatam, a Patriarchis praesignatam, a Prophetis promissam». Ad istam Virginem mitti debuit Gabriel tanquam paranymphus. Haec sola placuit Altissimo. Item Bernardus6: «Virgo regia, gemino mentis decore praefulgida civium in se provocavit aspectus, ita ut et Regis animum in sui concupiscentiam inclinaret et caelestem nuntium ad se de supernis adduceret».

7. Secundo protulit Virgo benedicta illud pretium ut fortis et sancta sanctitate obedientiae promptae. Unde in Ecclesiastico7: Fundamenta aeterna supra petram solidam, et mandata Dei in corde mulieris sanctae. Ecclesia debuit fundari; ideo oportuit iacere fundamenta, scilicet mandata Dei, et oportuit, quod in aliqua persona essent collocata. Non potuit hoc esse nisi in Virgine gloriosa; Psalmus: Fundamenta eius in montibus sanctis; homo natus est in ea, et ipse fundavit eam Altissimus. Dicit: Mandata Dei in corde mulieris sanctae, id est Virginis gloriosae. Non fuit otiosa, non fuit sciens et non faciens, sed fuit obediens. Ideo in corde eius fuerunt fundata ista mandata Dei. Dicitur in Evangelio8: Omnis, qui audit verbum Dei et facit, similis est ei qui aedificat domum suam supra firmam petram; qui autem audit et non facit, similis est ei qui aedificat super arenam. — Primo oportuit invenire personam, in qua mandata Dei collocarentur, scilicet mulierem fortem. Haec fuit Virgo gloriosa. Unde in Luca9: Extollens vocem quaedam mulier de turba, dixit ei: Beatus venter, qui te portavit, et ubera, quae suxisti. Et dixit Iesus: Quinimmo, beati qui audiunt verbum Dei et custodiunt illud. — Non solum ipsa beata est, quae ipsum concepit et lactavit, sed etiam qui eam sequuntur. Et qui sunt illi? Qui

p. 485 audiunt verbum Dei et implent illud. Eva, transgressa mandatum Dei, destruxit domum, quam Deus nobis praeparavit ad salutem; sed mulier sapiens aedificavit domum et reparavit salutem nostram.

8. Tertio protulit pretium illud Virgo benedicta ut fortis et sancta sanctitate benevolentiae plenae. Unde Gabriel Angelus dixit ei1: Benedicta tu in mulieribus etc. Spiritus sanctus superveniet in te, et virtus Altissimi obumbrabit tibi. Ideoque et quod nascetur ex te sanctum vocabitur Filius Dei. Augustinus: Spiritus sanctus amor est, et quamquam detur cum donis suis, non est donum, a quo non possit separari, nisi donum amoris. Cum ceterae virtutes communes sint bonis et malis; dilectio Dei et proximi propria est bonis et piis; ipsa sola est, quae sanctificat. Supervenit Spiritus sanctus, quia additur amor amori, ut metas aliorum transcenderet. Unde dicit Hugo2: «Quia amor Dei in mente Virginis singulariter ardebat, ideo in carne mirabilia faciebat». — Dicitur in Exodo: Quod rubus ardebat et non comburebatur, id est, Virgo gloriosa, Filium Dei et lucem proferens, per ignem divini amoris lucem mundo dedit et corrupta non fuit. Amor caritatis a corruptione conservat. Ideoque et quod nascetur ex te, per amorem illibatum et impollutum, vocabitur Filius Dei. Sicut ex amore viri cum muliere nascitur filius carnalis; ita ex amore Virginis cum Deo natus est Dei Filius.

9. Sed praecessit figura in rubo et igne, quam vidit Moyses; figura in virga et flore Aaron3; figura in vellere et rore Gedeonis; et praecessit figura in forti muliere et eius pretio, quam desideravit Salomon; figura in femina et viro, quia dicit Ieremias4: Mulier circumdabit virum. Illud totum consummatum est in Virgine gloriosa. Unde Bernardus: «Quod monstratum est Moysi in rubo et igne, Aaron in virga et flore, Gedeoni in vellere et rore; hoc aperte praevidit Salomon in forti muliere et eius pretio; apertius praecinuit Ieremias de femina et viro; apertissime Isaias declaravit de Virgine et eius filio: et tandem exhibuit Gabriel Virginem salutando».

10. Tanguntur hic historiae. Prima historia est in rubo et igne, ubi exprimitur mysterium incarnationis. Secunda historia est in virga Aaron, quae praecisa et sicca in noctis unius spatio fronduit, floruit et fructum protulit. Tertia historia est, quod Gedeon petiit a Domino, quod ros cadens totus in vellere esset, et area remaneret sicca; et implevit concham rore. — Tria alia verba sunt Salomonis, Ieremiae et Isaiae. Verbum Salomonis est de forti muliere et eius pretio. Verbum Ieremiae de muliere et viro: Novum, inquit5, faciet Dominus super terram; mulier circumdabit virum. Verbum Isaiae de Virgine et eius filio: Ecce, inquit, Virgo concipiet et pariet filium, et vocabitur nomen eius Emmanuel. Et hoc vobis signum etc.

11. Quis fecit, quod Virgo conciperet? Certe Spiritus sanctus, qui est amor fervens, fecundus, impollutus, virilis, incorruptus et deificus. Quod sit amor fervens, significatur nobis in rubo et igne. Quod sit amor fecundus, significatur in virga Aaron, quae in noctis spatio fronduit, floruit et fructum protulit. Quod sit amor impollutus, significatur in vellere completo, quia ros vellus non inquinavit, sed mundavit. Quod sit amor virilis, significatur nobis in muliere et viro, quia mulier circumdedit virum, id est ex omni parte cinxit. Quod sit amor incorruptus, significatur nobis in Virgine, quae concepit filium. Quod sit amor deificus, significatur nobis in Virgine pariente Deum. — Pretium illud pretiosissimum est. Propter hoc dicit Isaias6: Pretiosior erit vir auro, et homo mundo obrizo. Hoc dicit de Christo, qui nos pretiosos fecit.

12. Omnis, qui vult esse sanctus, debet sequi Virginem gloriosam in sanctitate pudicitiae incorruptae, obedientiae promptae et benevolentiae plenae. Et sicut sequendo Virginem gloriosam efficimur pretiosi et sancti, ita sequendo Evam efficimur mali et viles. Unde in Proverbiis7: Pretium scorti vix est unius panis; mulier autem viri pretiosam animam capit. Eva stulta, pro esu unius pomi te et virum tuum et omnes nos vendidisti! O fili Evae!

p. 486 cave, ne sis imitator Evae; sed pro quacumque delectatione animam tuam das; imitator es Evae. Quid prodest homini, si universum mundum lucretur, detrimentum autem animae suae patiatur? Aut quam commutationem dabit homo pro anima sua? Pro toto, quod Deus creavit, non darem animam meam. Christus sanguinem suum dedit pro anima tua redimenda, et pro peccato vendis te et animam tuam!

13. Scitis, quid accidit per peccatum? Pretiosissimus fit vilissimus. Unde in Ecclesiastico1: Mulier fornicaria quasi stercus conculcabitur in via. Clericus igitur et sacerdos fornicarius quid est? Certe abominatio Domino. Fugite igitur concupiscentias et sequimini Virginem, quae credidit Gabrieli Archangelo, non mulierem, quae credidit serpenti. Salomon secutus est mulieres fatuas, ideo luget et dicit in Ecclesiaste2: Inveni mulierem amariorem morte, quae laqueus est venatorum, et sagena cor eius, vincula sunt manus illius. Qui placet Deo effugiet eam, qui autem peccator est capietur ab ea. Laqueus est aspicientibus, sagena concupiscentibus et consentientibus, et vincula contingentibus.

14. Dico primo, quod est laqueus aspicientibus; unde scribitur3: Speciem mulieris alienae multi admirati, reprobi facti sunt. Legitur de beato Bernardo, quod soror eius venit eum videre, ornata pulcherrimo ornatu; ipse spuit in faciem eius et fugit ab ea. Illa impatiens quaesivit, quare hoc faceret; respondit: «quia in meretriceo ornatu venis ad capiendum animas et portas diabolum tecum». Ideo dicit: Laqueus est venatorum, id est diaboli, qui per eam capit animas; quia qui viderit mulierem ad concupiscendum eam, iam moechatus est eam in corde suo4. — Item, est sagena concupiscentibus et consentientibus. Unde in Ecclesiastico5: Propter speciem mulieris multi perierunt. Difficile est ignem portare in sinu, ut non comburantur vestimenta. — Item, manus mulieris sunt vincula contingentibus, quia stricte tenet, quod non potest homo ab ea separari. Unde Apostolus6: Bonum est homini mulierem non tangere. — A vestimento procedit tinea, et a muliere iniquitas viri. — Si volumus esse pretiosissimi, debemus adhaerere pretio mulieris fortissimae, Virginis incorruptae, obedientissimae et amantissimae. Illa mulier, scilicet Eva, nos a paradiso expellit et vendit; ista nos reducit et emit. — Protulit igitur pretium illud ut mulier fortis et sancta.

15. Secundo, persolvit istud pretium ut mulier fortis et pia, scilicet quando Christus passus est in cruce ad persolvendum pretium istud, ut nos purgaret, lavaret et redimeret; tunc beata Virgo fuit praesens, acceptans et concordans voluntati divinae. Et placuit ei, quod pretium uteri sui offerretur in cruce pro nobis. Unde in Ioanne7: Stabant iuxta crucem Iesu mater eius et soror matris eius, Maria Cleophae, et Maria Magdalena. Cum vidisset ergo Iesus matrem et discipulum stantem, quem diligebat; dicit matri suae: Mulier, ecce filius tuus, scilicet, qui tradetur in pretium redemptionis generis humani; ac si diceret: oportet, te carere me, et me carere te — et tu ipsa sicut sancta ipsum concepisti, et sicut pia eum offers — placeat tibi, Virgo, quod genus humanum redimo et Deum placo. Et ne destituta esset, dixit discipulo: Ecce, mater tua; hominem virginem dedit Virgini.

16. Audiamus aliquid de pietate eius. Haec est spes nostra, quae persolvit pretium istud, ut pia pietate venerationis divinae; secundo, pietate compassionis ad Christum; et tertio, pietate miserationis ad mundum, et praecipue ad populum christianum.

17. Primo, dico, persolvit pretium istud ut fortis et pia pietate venerationis divinae. Unde in Proverbiis8: Fallax gratia et vana est pulcritudo, mulier timens Dominum, ipsa laudabitur. Nullus autem est, qui posset reddere honorem subtractum Deo nisi Christus. Et beata Virgo est venerativa et restaurativa honoris Deo subtracti, et mater consentiens, quod Christus in pretium offerretur. Ergo laudabitur. Laudata fuit Anna, quia obtulit Samuelem; unde dicitur de ipsa9: Abiit in viam suam mulier et comedit, vultusque illius non sunt amplius in diversa mutati. Ipsa obtulit filium ad serviendum; sed beata Virgo obtulit filium suum ad sacrificandum. — Abraham, voluisti offerre filium tuum, sed obtulisti arietem! sed Virgo gloriosa filium suum obtulit. — Laudatur vidua paupercula, quia obtulit

p. 487 totum, quod habuit; sed haec mulier, scilicet Virgo gloriosa, misericordiosissima, pia et Deo devota obtulit totam substantiam suam. — In hoc reprehenditur impietas hominum, qui non reddunt grates Deo de hoc quod acceperunt. Tot bona recepisti a Deo, scilicet praebendas et alia; si aliquid facis pro Deo, videtur tibi magnum. Sed si te et omne, quod habes, pro Deo des, nihil est. Beata Virgo solvit pretium illud fortis et pia pietate venerationis divinae. Pietas principaliter consistit in cultu Dei1.

18. Secundo persolvit pretium illud Virgo gloriosa, fortis et pia pietate compassionis ad Christum. Dicitur in Ioanne2: Mulier, cum parit, tristitiam habet, quia venit hora eius. Propter parturitionem habet mulier dolorem, scilicet antecedentem ad partum. Sed beata Virgo non habuit dolorem antecedentem partum; quia non concepit ex peccato, sicut Eva, cui maledictio data est; sed habuit dolorem post partum. Unde peperit, antequam parturiret. In cruce parturivit; unde in Luca3: Et tuam ipsius animam pertransibit gladius. In aliis mulieribus est dolor corporis, in ista est dolor cordis; in aliis est dolor corruptionis, in ista est dolor compassionis et caritatis. Unde invitat nos ad considerandum dolorem ipsius in Ieremia: Omnes, inquit, qui transitis per viam; attendite et videte, si est dolor sicut dolor meus.

19. Iste dolor debet transverberare mentes omnium. Christus propter te mortuus est, nonne debes ei compati? Beata Virgo compatiebatur ei maxime; sed ex altera parte placebat ei, quod pro nobis traderetur. Nullus scit, quantum valet compassio Christi. Nihil est, quod tantum exstinguit tentationes et elationem, quam quod mens custodiatur in compassione doloris Christi. Venit tempus passionis Christi; et aliqui rursus sunt crucifigentes sibimetipsis Filium Dei4, scilicet quantum in ipsis est. Summa crudelitas iniquitatis christianae est, quod qui lotus es sanguine Christi peccando iterum crucifigis ipsum, quantum in te est.

20. Tertio persolvit beata Virgo pretium illud sicut mulier fortis et pia pietate miserationis ad mundum, et specialiter ad populum christianum. Isaias5: Nunquid oblivisci potest mulier infantem suum, ut non misereatur filio uteri sui? Et si illa oblita fuerit, ego tamen non obliviscar tui. Hoc dicitur de Christo. — Et potest intelligi hic, quod totus populus christianus de utero Virginis gloriosae sit productus; quod significatur nobis per mulierem de latere viri formatam, quae significat Ecclesiam. Unde in Genesi6: Immisit Dominus soporem in Adam; cumque obdormisset tulit unam de costis eius et fecit mulierem et adduxit eam ad Adam. Et dixit Adam, quod esset virago, quia de viro sumta est. Hoc, inquit, os ex ossibus meis, et caro de carne mea. Et dixit Dominus7: Propter hoc relinquet homo patrem et matrem et filios et filias, et adhaerebit uxori suae. Et Apostolus dixit: Sacramentum hoc magnum est; ego autem dico, in Christo et in Ecclesia. — Et quare, eo dormiente, tulit unam de costis eius? Nonne potuit facere hoc, ipso vigilante? Hoc est mysteriale. Nunquid formata est Ecclesia de latere Christi, donec Christus obdormivit in cruce? Et de latere eius refluxit sanguis et aqua8, id est Sacramenta, per quae renascitur Ecclesia. De costa Adam formata est Eva, quae ei copulata est in coniugium. Sicut homo formatus est de terra virginea, sic Christus de Virgine gloriosa. Et sicut de latere Adae dormientis formata est mulier, ita Ecclesia de Christo in cruce pendente. Et sicut de Adam et Eva formatus est Abel et successores sui, sic de Christo et Ecclesia totus populus christianus. Et sicut Eva mater est Abel et omnium nostrum, ita populus christianus habet matrem Virginem.

21. O quam piam matrem habemus! Configuremus nos matri nostrae et sequamur eius pietatem. Tantum compassa est animabus, quod damnum temporale et passionem corporalem nihil reputavit. Ita propter salutem animae nostrae placeat nobis crucifigere corpus nostrum. Dicitur in Matthaeo9: Cum esset Iesus in domo Simonis leprosi, venit mulier habens alabastrum unguenti, et fregit alabastrum et infudit unguentum super caput Iesu. Et impleta est domus ex odore unguenti. Videntes hoc discipuli, murmuraverunt quidam ex eis dicentes: Ut quid perditio haec? Potuit enim venumdari multo et dari pauperibus. Et dixit Iesus: Ut quid molesti estis huic mulieri? Bonum opus operata est in me; nam semper pauperes habetis vobiscum, me autem non semper habetis. Magdalena typum gerit poenitentium; fregit alabastrum unguenti ex pietate, quam habuit ad Christum. Et nos ad universalem Ecclesiam et ad animam poenitentem debemus habere pietatem. Et sicut Magdalena offendendo perdidit Deum; ita, quando ungebat pedes Christi et caput, invenit ipsum. — Videte, quod quilibet vestrum habeat illud unguentum, ut pie afficiatur ad Deum et poeniteat et a peccato sibi caveat. Compatiuntur aliqui carni suae, non animae. Unde

p. 488 in Threnis1: Manus mulierum misericordium coxerunt filios suos. Talis non est similis Virgini neque Christo. Filios coquit qui animae suae non compatitur, sed eam exponit incendio concupiscentiarum et tormentorum infernalium. De tali muliere dicitur: Melior est iniquitas viri quam mulier benefaciens; non potes nimis affligere corpus. Non demus corpus nostrum peccato. Empti sumus pretio magno2. Nolite fieri servi hominum neque daemonum neque peccatorum. Si redemissem servum aliquem, non darem eum pro nihilo. — Patet modo, quomodo Virgo gloriosa pretium illud protulit sicut fortis et sancta et persolvit sicut fortis et pia.

22. Tertio, possidet pretium illud in caelo glorificatum, quia fortis et strenua, viriliter pugnans, nobiliter triumphans et sublimiter regnans. — Primo, dico, beata Virgo possidet pretium illud, quia fortis et strenua tanquam viriliter pugnans. In Genesi3: Dixit Dominus ad serpentem: Ponam inimicitias inter te et mulierem et semen tuum et semen illius; ipsa conteret caput tuum, et tu insidiaberis calcaneo eius. Bernardus de Virgine gloriosa dicit: «Caput serpentis antiqui ipsa contrivit, dum omnimodam maligni suggestionem tam de carnis illecebra quam de mentis superbia ad nihilum deduxit». — Non permittas, quod serpens intret in cor tuum per suggestionem; quia dicit Gregorius4, quod quando caput serpentis intraverit in aliquod foramen, tunc de facili totum corpus intrat. Propter hoc dicit Psalmus: Beatus, qui tenebit et allidet parvulos suos ad petram, id est primos motus ad Christum; et tunc habebit pacem. Qui vult defendere terram suam timet sibi, ne hostis intret in terram; quia qui confinia terrae in fortitudine tenet meditullium securius possidet.

23. Secundo possidet beata Virgo istud pretium, quia fortis et strenua nobiliter triumphans, quod significatur in Iudith5, ubi dicitur: Una mulier Hebraea fecit confusionem in domo Nabuchodonosor. Iudith amputavit caput Holoferni, et omnes sui fugerunt. In Evangelio dicitur: Tuam ipsius animam pertransibit gladius; et Iudith interfecit Holofernem proprio gladio. — Quomodo igitur Iudith signat Virginem gloriosam? Vide novum testamentum et vetus. Sacer Simeon: Tuam ipsius animam pertransibit gladius, id est dolor vivus. Unde? Certe de passione Christi. Quis intulit passionem Christo? Iudaeus, paganus, Pilatus. Isti fuerunt instrumenta; sed quis movebat eos ad hoc? Certe diabolus faciebat gladium, unde transfigebatur anima Virginis; et ipsa curata est, et diabolus victus. Diabolus voluit escam carnis Christi habere; sed Deitas adhaesit gutturi eius tanquam hamus6; clavum infixit in tempus Sisarae. Qui destruxit exercitum Madianitarum nobiliter triumphavit. — Igitur ad eius exemplum non permittamus nos vinci.

24. Tertio possidet beata Virgo illud pretium, quia fortis et strenua sublimiter regnans. Unde in Esther7 dicitur, quod Esther invenit gratiam coram Assuero prae cunctis mulieribus, et posuit diadema in caput eius et fecit eam reginam. Beata Virgo propter suam sanctitatem, pietatem et sublimitatem habuit coronam de lapide pretioso. Quis est iste lapis? Certe Christus. Unde beatus Petrus8: Ecce, mittam in fundamento lapidem pretiosum. Coronata est lapide isto beata Virgo in carne; videns in carne corpus Christi glorificatum, videns in spiritu animam eius glorificatam et in mente eius Divinitatem. Coronatus est primo Christus, et ipsa post. Unde in Cantico9: Egredimini, filiae Sion, et videte regem Salomonem in diademate, quo coronavit eum mater sua in die desponsationis illius et in die laetitiae cordis eius, id est in carne et mente, quia induit primo carnem, passus et postea glorificatus est; et tota Ecclesia coronata est per ipsum. Unde in Apocalypsi: Signum magnum apparuit in caelo;

p. 489 mulier amicta sole, et luna sub pedibus eius, et in capite eius corona stellarum duodecim. — Istam coronam habebimus, si volumus Virginem gloriosam imitari. Unde scribitur1: Beatus vir, qui suffert tentationem, quoniam, cum probatus fuerit, accipiet coronam vitae; et in Apocalypsi: Esto fidelis usque ad mortem, et dabo tibi coronam vitae; quam nobis praestare dignetur qui cum Patre etc.

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English Translation
p. 483

COLLATION VI.

On the gift of fortitude, second collation.

Summarium

Introduction, 1. — Repetition and application of the text, 2-4. — The threefold division of the argument, 5. — Part I. The Blessed Virgin brought forth the price of our redemption as valiant and holy. Her threefold holiness. First, the holiness of unspoiled chastity, 6. — Secondly, the holiness of ready obedience, 7. — Thirdly, the holiness of full goodwill, 8. — Six figures of the Virgin, three in histories, three in words; these signify the six properties of divine love, 9-11. — In these we ought to imitate the Blessed Virgin, but not Eve; the rebuke of sin, and especially of lust; women are to be guarded against, 12-14. — Part II. She paid it as valiant and loving. Beneath the cross she offered her Son to pay the price of the world, 15. — On the Blessed Virgin's piety; it is threefold, 16. — She paid the price first by the piety of divine veneration; hence she is praiseworthy above all; the impiety of men is reproved, 17. — Secondly, by the piety of compassion toward Christ; compassion with Christ, 18. 19. — Thirdly, by the piety of mercy toward the world; the Blessed Virgin the loving mother of Christians; piety is commended to all, 20. 21. — Part III. She possesses it as valiant and vigorous. She was vigorous in three ways: first, fighting manfully by crushing the serpent's head, 22. — Secondly, triumphing nobly over the devil, as Judith over Holofernes, 23. — Thirdly, reigning on high, as Esther crowned, 24.

1. Who shall find a valiant woman3? etc. — Pray for us, for thou art a holy woman. This last word was the word of the priests to Judith; and it can be our word to the most glorious Virgin, who is full of holiness and grace, that she may pray for us to obtain grace and wisdom: wisdom for the knowing of truth, and grace for the doing of truth. These two we ought to ask of God. For this we have come to the sermon, that we may have a good understanding and may carry back a disposition of repentance. But we need prayer for this; and because we are dull and slow, we therefore need the intercession of the glorious Virgin, so that through her intercession we may implore the divine help, that we may be able to say something, etc.

2. Who shall find a valiant woman, etc. Yesterday evening we touched on that word, which is Solomon's concerning the glorious Virgin, in which he commends her from three things: first, from the strength of spiritual fortitude; secondly, from the fruitfulness of a supernatural conceiving; and thirdly, from the discernment of saving counsel4. — And rightly are these three joined together: because the strength of spiritual fortitude was the beginning of the supernatural conceiving, and the gift of counsel was as it were its completion; for that Virgin, who was to conceive Christ, the Son of God, the power of God and the wisdom of God5, had to be valiant and of good sense: valiant by power and of good sense through wisdom. And therefore the Wise Man, wishing to unfold the Virgin's conceiving, sets the spirit of fortitude before it and adds the gift of counsel after it; because she, upon whom there had to rest the spirit of wisdom and of understanding, the spirit of counsel and of fortitude, the spirit of knowledge and of piety, and the spirit of the fear of the Lord6, had to be filled with the sevenfold spirit of the gifts of the Holy Spirit, and especially with the spirit of fortitude and of counsel.

3. But in this, that he says: Far and from the uttermost coasts is the price of her, the glorious Virgin is understood to be commended from the fruitfulness of a supernatural conceiving. This I do not have of myself, but Bernard7 says: "If our

p. 484 salvation and the salvation of all, if the restoring of innocence, is placed in a woman's hand; it is necessary that a valiant woman be sought, who is needful for so great a work"; and he adds: "Not from the earth, not from the near heaven, but her going forth is from the highest heaven." — Far therefore and from the uttermost coasts is the price of her. This is the price of which the Apostle says1: You are bought with a great price; glorify and bear God in your body. That this price is great, the Apostle Peter says: You were not redeemed with corruptible things, as gold or silver, from your vain conversation of the tradition of your fathers, but with the precious blood as of a lamb unspotted and undefiled. This had to be a great price, by which the whole world and the whole human race was to be redeemed; because man could not make satisfaction, since no man could be worth all men, nor could any creature. Nothing was sufficient to redeem the whole human race, unless it had a human nature and a nature above every creature; therefore it was necessary that it should have a divine nature and a human one.

4. Where shall that price be found? Surely nowhere save in the womb of the glorious Virgin. Whence Isaiah2: Behold, a Virgin shall conceive and bear a son, and his name shall be called Emmanuel. — Emmanuel is interpreted God with us. It was not fitting that the Virgin should have a son unless he were God, nor that God should have a mother unless she were a Virgin. That price could not be found save in the Virgin. It is far and from the uttermost coasts, because in him the highest is joined with the lowest, and the first with the last. That price is far, by which the whole human race is redeemed; because the lowest is redeemed, therefore it is the highest; because the last is redeemed, therefore it is the first. Man was created last among the creatures3.

5. Far and from the uttermost coasts is the price of her; and whose is her? The price is this woman's, the blessed Virgin's, the price by which we may be able to obtain the kingdom of heaven; or it is hers, that is, taken from her, paid through her, and possessed by her: taken from her in the incarnation of the Word; paid through her in the redemption of the human race; and possessed by her in the attaining of the glory of paradise. She brought forth that price, paid it and possessed it: therefore it is hers as of one originating, as of one paying out and as of one possessing. This woman brought forth that price as valiant and holy; she paid it as valiant and loving; and she possessed it as valiant and vigorous.

6. I say first, that she brought forth that price, namely God and man. The blessed Virgin brought it forth as a woman valiant and holy — holy, I say, with the holiness of unspoiled chastity, with the holiness of ready obedience and with the holiness of full goodwill. — First, I say, the blessed Virgin brought forth that price as valiant and holy with the holiness of unspoiled chastity. Whence in Ecclesiasticus4: Grace upon grace is a holy and modest woman; and the Angel said: Hail, full of grace, because holy and modest: holy in flesh and modest in mind. The Apostle: The unmarried woman and the virgin thinketh on the things of the Lord, that she may be holy both in body and in spirit. Upon that word, The Angel Gabriel was sent etc., Bernard says5: "Gabriel was sent to a Virgin such as the Apostle describes, holy in mind and body, found neither newly nor by chance, but chosen from eternity, foreknown by the Most High and prepared for himself, guarded by the Angels, foreshown by the Patriarchs, promised by the Prophets." To that Virgin Gabriel had to be sent as a bridal envoy. She alone pleased the Most High. Likewise Bernard6: "The royal Virgin, resplendent with the twofold beauty of mind, drew upon herself the gaze of the citizens above, so that she both inclined the King's heart to a longing for her and drew down to herself the heavenly messenger from on high."

7. Secondly, the blessed Virgin brought forth that price as valiant and holy with the holiness of ready obedience. Whence in Ecclesiasticus7: Everlasting foundations upon a solid rock, and the commandments of God in the heart of a holy woman. The Church had to be founded; therefore it was necessary to lay foundations, namely the commandments of God, and it was necessary that they should be placed in some person. This could not be save in the glorious Virgin; the Psalm: The foundations thereof are in the holy mountains; a man is born in her, and the Highest himself hath founded her. He says: The commandments of God in the heart of a holy woman, that is, of the glorious Virgin. She was not idle, she was not one who knew and did not do, but she was obedient. Therefore these commandments of God were founded in her heart. It is said in the Gospel8: Every one that heareth the word of God and doeth it, is like to him that buildeth his house upon a firm rock; but he that heareth and doeth not, is like to him that buildeth upon the sand. — First it was necessary to find a person in whom the commandments of God might be placed, namely a valiant woman. This was the glorious Virgin. Whence in Luke9: A certain woman from the crowd, lifting up her voice, said to him: Blessed is the womb that bore thee, and the paps that gave thee suck. And Jesus said: Yea rather, blessed are they who hear the word of God and keep it. — Not only is she blessed who conceived him and gave him suck, but also those who follow her. And who are they? Those who

p. 485 hear the word of God and fulfil it. Eve, by transgressing the commandment of God, destroyed the house which God had prepared for us unto salvation; but the wise woman built the house and repaired our salvation.

8. Thirdly, the blessed Virgin brought forth that price as valiant and holy with the holiness of full goodwill. Whence Gabriel the Angel said to her1: Blessed art thou among women, etc. The Holy Spirit shall come upon thee, and the power of the Most High shall overshadow thee. And therefore also the Holy which shall be born of thee shall be called the Son of God. Augustine: The Holy Spirit is love, and although he is given with his gifts, there is no gift from which he cannot be separated except the gift of love. Whereas the other virtues are common to the good and the wicked, the love of God and of neighbour is proper to the good and the pious; it alone is that which sanctifies. The Holy Spirit cometh upon her, because love is added to love, that she might pass beyond the bounds of others. Whence Hugh says2: "Because the love of God burned in the Virgin's mind in a singular way, therefore in her flesh it did wonders." — It is said in Exodus: The bush burned and was not consumed; that is, the glorious Virgin, bringing forth the Son of God and the light, gave light to the world through the fire of divine love and was not corrupted. The love of charity preserves from corruption. And therefore also that which shall be born of thee, through a love unstained and unpolluted, shall be called the Son of God. As from the love of a man with a woman a fleshly son is born, so from the love of the Virgin with God the Son of God was born.

9. But there went before it the figure in the bush and the fire, which Moses saw; the figure in the rod and the flower of Aaron3; the figure in the fleece and the dew of Gideon; and there went before it the figure in the valiant woman and her price, whom Solomon desired; the figure in the woman and the man, because Jeremiah says4: A woman shall compass a man. All that was fulfilled in the glorious Virgin. Whence Bernard: "What was shown to Moses in the bush and the fire, to Aaron in the rod and the flower, to Gideon in the fleece and the dew — this Solomon plainly foresaw in the valiant woman and her price; more plainly Jeremiah foretold it of the woman and the man; most plainly of all Isaiah declared it of the Virgin and her son: and at last Gabriel presented her by his greeting of the Virgin."

10. Here histories are touched upon. The first history is in the bush and the fire, where the mystery of the incarnation is expressed. The second history is in the rod of Aaron, which, cut off and dry, in the space of a single night put forth leaves, blossomed and brought forth fruit. The third history is that Gideon asked of the Lord that the falling dew should be wholly in the fleece, and that the floor should remain dry; and he filled a bowl with the dew. — Three other words are Solomon's, Jeremiah's and Isaiah's. Solomon's word is of the valiant woman and her price. Jeremiah's word is of the woman and the man: The Lord, he says5, hath created a new thing upon the earth; a woman shall compass a man. Isaiah's word is of the Virgin and her son: Behold, he says, a Virgin shall conceive and bear a son, and his name shall be called Emmanuel. And this shall be a sign unto you, etc.

11. Who brought it about that the Virgin should conceive? Surely the Holy Spirit, who is love fervent, fruitful, unpolluted, manly, uncorrupted and deifying. That he is fervent love is signified to us in the bush and the fire. That he is fruitful love is signified in the rod of Aaron, which in the space of a night put forth leaves, blossomed and brought forth fruit. That he is unpolluted love is signified in the fleece left whole, because the dew did not stain the fleece but cleansed it. That he is manly love is signified to us in the woman and the man, because the woman compassed the man, that is, girded him on every side. That he is uncorrupted love is signified to us in the Virgin who conceived a son. That he is deifying love is signified to us in the Virgin bringing forth God. — That price is most precious. For this reason Isaiah says6: A man shall be more precious than gold, and man than the finest of gold. This he says of Christ, who made us precious.

12. Everyone who wishes to be holy ought to follow the glorious Virgin in the holiness of unspoiled chastity, of ready obedience and of full goodwill. And as by following the glorious Virgin we are made precious and holy, so by following Eve we are made evil and cheap. Whence in Proverbs7: The price of a harlot is scarce one loaf; but the woman catcheth the precious soul of a man. Foolish Eve, for the eating of one apple thou hast sold thyself and thy husband and all of us! O son of Eve!

p. 486 beware lest thou be an imitator of Eve; but if for any pleasure whatever thou givest thy soul, thou art an imitator of Eve. What doth it profit a man, if he gain the whole world, but suffer the loss of his own soul? Or what exchange shall a man give for his soul? For all that God has created I would not give my soul. Christ gave his blood to redeem thy soul, and for a sin thou sellest thyself and thy soul!

13. Do you know what happens through sin? The most precious becomes the cheapest. Whence in Ecclesiasticus1: A woman that is a fornicator shall be trodden upon as dung in the way. What then is a cleric and a priest who is a fornicator? Surely an abomination to the Lord. Flee therefore concupiscences and follow the Virgin, who believed Gabriel the Archangel, not the woman who believed the serpent. Solomon followed foolish women, and therefore he laments and says in Ecclesiastes2: I have found a woman more bitter than death, who is the hunters' snare, and her heart is a net, and her hands are bands. He that pleaseth God shall escape from her; but he that is a sinner shall be caught by her. She is a snare to those who look, a net to those who lust and consent, and bands to those who touch.

14. I say first, that she is a snare to those who look; whence it is written3: Many, admiring the beauty of another man's wife, have become reprobate. It is read of blessed Bernard that his sister came to see him, adorned with the most beautiful adornment; he spat in her face and fled from her. She, indignant, asked why he did this; he answered: "because in a harlot's adornment thou comest to take souls, and thou carriest the devil with thee." Therefore he says: She is the hunters' snare, that is, the devil's, who through her takes souls; because whosoever shall look on a woman to lust after her, hath already committed adultery with her in his heart4. — Likewise, she is a net to those who lust and consent. Whence in Ecclesiasticus5: For the beauty of a woman many have perished. It is difficult to carry fire in one's bosom and not have one's garments burnt. — Likewise, a woman's hands are bands to those who touch, because she holds so tightly that a man cannot be separated from her. Whence the Apostle6: It is good for a man not to touch a woman. — From garments cometh a moth, and from a woman the iniquity of a man. — If we wish to be most precious, we ought to cleave to the price of the most valiant woman, the Virgin unspoiled, most obedient and most loving. That woman, namely Eve, drives us out of paradise and sells us; this one leads us back and buys us. — She brought forth therefore that price as a woman valiant and holy.

15. Secondly, she paid that price as a woman valiant and loving, namely when Christ suffered on the cross to pay out that price, that he might cleanse us, wash us and redeem us; then the blessed Virgin was present, accepting and consenting to the divine will. And it pleased her that the price of her womb should be offered on the cross for us. Whence in John7: There stood by the cross of Jesus his mother, and his mother's sister, Mary of Cleophas, and Mary Magdalen. When Jesus therefore had seen his mother and the disciple standing whom he loved, he saith to his mother: Woman, behold thy son — namely, he who shall be handed over as the price of the redemption of the human race; as if he said: it is fitting that thou lack me, and that I lack thee — and thou thyself, as holy, didst conceive him, and, as loving, dost offer him — let it please thee, O Virgin, that I redeem the human race and appease God. And lest she be left destitute, he said to the disciple: Behold thy mother; he gave a virgin man to the Virgin.

16. Let us hear something of her piety. This is our hope, who paid that price, as loving, by the piety of divine veneration; secondly, by the piety of compassion toward Christ; and thirdly, by the piety of mercy toward the world, and chiefly toward the Christian people.

17. First, I say, she paid that price as valiant and loving, by the piety of divine veneration. Whence in Proverbs8: Favour is deceitful and beauty is vain; the woman that feareth the Lord, she shall be praised. Now there is no one who could render back to God the honour taken from him except Christ. And the blessed Virgin is one who venerates and restores the honour taken from God, and a mother consenting that Christ should be offered as the price. Therefore she shall be praised. Anna was praised because she offered Samuel; whence it is said of her9: The woman went her way, and ate, and her countenance was no more changed into divers looks. She offered her son to serve; but the blessed Virgin offered her Son to be sacrificed. — Abraham, thou didst wish to offer thy son, but thou didst offer a ram! but the glorious Virgin offered her own Son. — The poor widow is praised, because she offered

p. 487 all that she had; but this woman, namely the glorious Virgin, most merciful, loving and devoted to God, offered her whole substance. — In this the impiety of men is reproved, who do not render thanks to God for what they have received. So many good things hast thou received from God, namely prebends and other things; if thou doest anything for God, it seems to thee a great matter. But if thou shouldst give thyself and all that thou hast for God, it is nothing. The blessed Virgin paid that price as valiant and loving, by the piety of divine veneration. Piety consists chiefly in the worship of God1.

18. Secondly, the glorious Virgin paid that price as valiant and loving, by the piety of compassion toward Christ. It is said in John2: A woman, when she is in labour, hath sorrow, because her hour is come. Because of childbearing a woman has pain, namely a pain going before the birth. But the blessed Virgin had no pain going before the birth; because she did not conceive out of sin, as Eve did, on whom the curse was laid; but she had pain after the birth. Whence she gave birth before she travailed. She travailed on the cross; whence in Luke3: And thy own soul a sword shall pierce. In other women the pain is of the body, in her it is of the heart; in others it is a pain of corruption, in her it is a pain of compassion and charity. Whence she invites us to consider her sorrow, in Jeremiah: All you, he says, that pass by the way, attend and see if there be any sorrow like to my sorrow.

19. That sorrow ought to pierce through the minds of all. Christ died for thee — oughtest thou not to suffer with him? The blessed Virgin suffered with him most of all; but on the other side it pleased her that he should be handed over for us. No one knows how much compassion for Christ avails. There is nothing that so extinguishes temptations and pride as that the mind be kept in compassion for the sorrow of Christ. The time of Christ's passion has come; and some are again crucifying to themselves the Son of God4, namely so far as in them lies. It is the height of the cruelty of Christian iniquity, that thou who art washed in the blood of Christ shouldst by sinning crucify him again, so far as in thee lies.

20. Thirdly, the blessed Virgin paid that price as a woman valiant and loving, by the piety of mercy toward the world, and especially toward the Christian people. Isaiah5: Can a woman forget her infant, so as not to have pity on the son of her womb? And if she should forget, yet will not I forget thee. This is said of Christ. — And it can be understood here that the whole Christian people has been brought forth from the womb of the glorious Virgin; which is signified to us by the woman formed from the side of the man, who signifies the Church. Whence in Genesis6: The Lord cast a deep sleep upon Adam; and when he was fast asleep, he took one of his ribs, and made a woman, and brought her to Adam. And Adam said that she was woman, because she was taken out of man. This, he says, is bone of my bones, and flesh of my flesh. And the Lord said7: Wherefore a man shall leave father and mother and sons and daughters, and shall cleave to his wife. And the Apostle said: This is a great sacrament; but I speak in Christ and in the Church. — And why, while he slept, did he take one of his ribs? Could he not have done this while he was awake? This is a mystery. Was the Church formed from the side of Christ until Christ fell asleep on the cross? And from his side flowed blood and water8, that is, the Sacraments, through which the Church is reborn. From Adam's rib Eve was formed, who was joined to him in marriage. As man was formed from virgin earth, so Christ from the glorious Virgin. And as from the side of the sleeping Adam the woman was formed, so the Church from Christ hanging on the cross. And as from Adam and Eve Abel and his successors were formed, so from Christ and the Church the whole Christian people. And as Eve is the mother of Abel and of us all, so the Christian people has the Virgin for its mother.

21. O what a loving mother we have! Let us conform ourselves to our mother and follow her piety. So greatly did she suffer with souls, that she counted temporal loss and bodily suffering as nothing. So, for the salvation of our soul, let it please us to crucify our body. It is said in Matthew9: When Jesus was in the house of Simon the leper, there came a woman having an alabaster box of ointment, and she broke the alabaster box and poured out the ointment on the head of Jesus. And the house was filled with the odour of the ointment. The disciples, seeing this, some of them murmured, saying: To what purpose is this waste? For this might have been sold for much and given to the poor. And Jesus said: Why do you trouble this woman? She hath wrought a good work upon me; for the poor you have always with you, but me you have not always. Magdalen bears the figure of penitents; she broke the alabaster box of ointment out of the piety which she had toward Christ. And we too ought to have piety toward the universal Church and toward the penitent soul. And as Magdalen by offending lost God, so, when she anointed the feet and the head of Christ, she found him. — See that each one of you has that ointment, so that he may be lovingly disposed toward God and may repent and beware of sin. Some have compassion on their flesh, not on their soul. Whence

p. 488 in the Lamentations1: The hands of the pitiful women have sodden their own children. Such a one is not like the Virgin nor like Christ. He cooks his children who has no compassion on his own soul, but exposes it to the burning of concupiscences and of the torments of hell. Of such a woman it is said: Better is the iniquity of a man than a woman doing a good turn; thou canst not afflict the body too much. Let us not give our body to sin. We are bought with a great price2. Become not the bondslaves of men, nor of demons, nor of sins. If I had redeemed some slave, I would not give him away for nothing. — It is now plain how the glorious Virgin brought forth that price as valiant and holy and paid it as valiant and loving.

22. Thirdly, she possesses that price glorified in heaven, because she is valiant and vigorous, manfully fighting, nobly triumphing and sublimely reigning. — First, I say, the blessed Virgin possesses that price, because she is valiant and vigorous as one fighting manfully. In Genesis3: The Lord said to the serpent: I will put enmities between thee and the woman, and thy seed and her seed; she shall crush thy head, and thou shalt lie in wait for her heel. Bernard says of the glorious Virgin: "She crushed the head of the ancient serpent, when she brought to nothing every suggestion of the evil one, both of the enticement of the flesh and of the pride of the mind." — Do not allow the serpent to enter into thy heart by suggestion; for Gregory says4 that when the serpent's head has entered into some hole, then the whole body easily enters. For this reason the Psalm says: Blessed is he that shall take and dash his little ones against the rock — that is, the first motions against Christ; and then he shall have peace. He who wishes to defend his land fears for himself, lest the enemy enter into the land; because he who holds the borders of the land in strength possesses the interior more securely.

23. Secondly, the blessed Virgin possesses that price, because she is valiant and vigorous, triumphing nobly, which is signified in Judith5, where it is said: One Hebrew woman hath made confusion in the house of Nabuchodonosor. Judith cut off the head of Holofernes, and all his men fled. In the Gospel it is said: Thy own soul a sword shall pierce; and Judith slew Holofernes with his own sword. — How then does Judith signify the glorious Virgin? Look at the New Testament and the Old. Holy Simeon: Thy own soul a sword shall pierce, that is, a living sorrow. Whence? Surely from the passion of Christ. Who brought the passion upon Christ? The Jew, the pagan, Pilate. These were the instruments; but who moved them to it? Surely the devil was making the sword by which the Virgin's soul was pierced through; and she was healed, and the devil was overcome. The devil wished to have the flesh of Christ as food; but the Godhead clung to his throat like a hook6; she drove a nail into the temple of Sisara. He who destroyed the army of the Madianites triumphed nobly. — Therefore, after her example, let us not allow ourselves to be overcome.

24. Thirdly, the blessed Virgin possesses that price, because she is valiant and vigorous, reigning on high. Whence in Esther7 it is said that Esther found favour before Assuerus above all women, and he set the diadem upon her head and made her queen. The blessed Virgin, because of her holiness, her piety and her exaltation, had a crown of precious stones. What is that stone? Surely Christ. Whence blessed Peter8: Behold, I lay in the foundation a precious stone. With that stone the blessed Virgin was crowned in the flesh, seeing in the flesh the body of Christ glorified, seeing in the spirit his soul glorified and in his mind the Godhead. Christ was crowned first, and she afterwards. Whence in the Canticle9: Go forth, ye daughters of Sion, and see king Solomon in the diadem wherewith his mother crowned him in the day of his espousals, and in the day of the joy of his heart — that is, in flesh and in mind, because he first put on flesh, suffered and afterwards was glorified; and the whole Church is crowned through him. Whence in the Apocalypse: A great sign appeared in heaven:

p. 489 a woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars. — We shall have that crown, if we are willing to imitate the glorious Virgin. Whence it is written1: Blessed is the man that endureth temptation, for when he hath been proved, he shall receive the crown of life; and in the Apocalypse: Be thou faithful unto death, and I will give thee the crown of life — which may he vouchsafe to grant us who with the Father, etc.

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Apparatus Criticus
  1. 3
    Prov. 31, 10. — Seq. locus est Iudith 8, 29. Subinde respicitur Luc. 1, 28: Ave, gratia plena.
    Proverbs 31:10. — The following passage is Judith 8:29. Thereafter Luke 1:28 is alluded to: Hail, full of grace.
  2. 4
    Cfr. collat. praeced. n. 2.
    Cf. the preceding collation, n. 2.
  3. 5
    Epist. I. Cor. 1, 24.
    First Epistle to the Corinthians 1:24.
  4. 6
    Isai. 11, 2. et 3.
    Isaiah 11:2 and 3.
  5. 7
    Homil. 2. super Missus est n. 5. Textus originalis quaedam alio modo exhibet et plura interserit. Allegatur in fine Ps. 18, 7.
    Homily 2 on Missus est, n. 5. The original text presents some things otherwise and inserts more. At the end Psalm 18:7 is cited.
  6. 1
    Epist. I. Cor. 6, 20. — Seq. locus est I. Petr. 1, 18. et 19. — De redemptione generis humani vide supra Breviloq. p. IV. c. 1. seqq. et III. Sent. d. 20. q. 3. seq.
    First Epistle to the Corinthians 6:20. — The following passage is I Peter 1:18 and 19. — On the redemption of the human race see above, Breviloquium, part IV, c. 1 ff., and III Sentences, d. 20, q. 3 f.
  7. 2
    Cap. 7, 14. Cfr. Matth. 1, 23, ubi post Emmanuel additur: quod est interpretatum nobiscum Deus.
    Chapter 7:14. Cf. Matthew 1:23, where after Emmanuel there is added: which being interpreted is God with us.
  8. 3
    Cfr. Gen. 1, 26. seqq.
    Cf. Genesis 1:26 ff.
  9. 4
    Cap. 26, 19. — Seq. locus est Luc. 1, 28; tertius I. Cor. 7, 34.
    Chapter 26:19. — The following passage is Luke 1:28; the third is I Corinthians 7:34.
  10. 5
    Homil. 2. n. 4: Missus est, inquit [Luc. 1, 26. et 27], Angelus ad Virginem: virginem carne, virginem mente, virginem professione, virginem denique, qualem etc.
    Homily 2, n. 4: He was sent, he says [Luke 1:26 and 27], as an Angel to a Virgin — a virgin in flesh, a virgin in mind, a virgin by profession, a virgin in short, such as etc.
  11. 6
    Homil. 2. super Missus est n. 2: His [virginitate et humilitate] nimirum Virgo regia, gemmis ornata virtutum geminoque mentis pariter et corporis decore praefulgida, specie sua et pulcritudine sua in caelestibus cognita, caeli civium etc.
    Homily 2 on Missus est, n. 2: By these [virginity and humility] indeed the royal Virgin, adorned with the gems of the virtues and resplendent alike with the twofold beauty of mind and of body, known in the heavenly places by her form and her loveliness, of the citizens of heaven etc.
  12. 7
    Cap. 26, 24. — Seq. locus est Ps. 86, 1. et 5.
    Chapter 26:24. — The following passage is Psalm 86:1 and 5.
  13. 8
    Matth. 7, 25. et 26. Vulgata paulo aliter legit.
    Matthew 7:25 and 26. The Vulgate reads a little differently.
  14. 9
    Cap. 11, 27. et 28.
    Chapter 11:27 and 28.
  15. 1
    Luc. 1, 28-35. — De sententia August. (B omittit Augustinus) cfr. Enarrat. in Ps. 103. serm. 1. n. 9; Serm. 95. n. 7; II. de Diversis Qq. ad Simplician. q. 1. n. 8. seqq.; XV. de Trin. c. 18. n. 32. seqq., et Prosperi Aquitani sententiae ex August. (inter opera August.) n. 7: Dilectio Dei et proximi propria et specialis virtus est piorum atque Sanctorum, cum ceterae virtutes et bonis et malis possint esse communes. — Libr. III. Sent. d. 27. a. 1. q. 4. et d. 34. p. II. a. 1. q. 1. ad 1. ostenditur, quod aliquando Spiritus S. datur cum suis donis, aliquando non.
    Luke 1:28-35. — On the opinion of Augustine (B omits Augustinus) cf. Enarration on Psalm 103, sermon 1, n. 9; Sermon 95, n. 7; book II of the Miscellany of Questions to Simplicianus, q. 1, n. 8 ff.; book XV of On the Trinity, c. 18, n. 32 ff., and the Sentences of Prosper of Aquitaine drawn from Augustine (among the works of Augustine), n. 7: The love of God and of neighbour is the proper and special virtue of the pious and of the Saints, whereas the other virtues can be common both to the good and to the wicked. — In book III of the Sentences, d. 27, a. 1, q. 4, and d. 34, p. II, a. 1, q. 1, ad 1, it is shown that sometimes the Holy Spirit is given with his gifts, and sometimes not.
  16. 2
    In libello de B. Mariae virginitate, c. 2: Nam quia in corde, quo amor Spiritus sancti singulariter ardebat, ideo in carne eius virtus Spiritus sancti mirabilia faciebat. — Seq. locus est Exod. 3, 2. Quod per rubum Maria figuretur, docent Gregor. Nyss., Mystica Interpretatio vitae Moysi (Migne, Patrol. Graec. Lat. tom. 44. col. 331); Theodoret., Qq. in Exod. 3, interrog. 6; Eucherius, libr. Formular. spiritualis intelligentiae, c. 4, quem sequitur Raban., XIX. de Universo, c. 6; Bernard., Serm. in Dominica infra octavam assumt. B. M. V. n. 5. Gregor., XXVIII. Moral. c. 1. n. 8. intelligit, per ipsum figurari incarnationem Christi, de quo vide supra in Hexaëm. collat. 3. n. 13. et collat. 11. n. 15.
    In the little book on the virginity of the Blessed Mary, c. 2: For because in the heart, in which the love of the Holy Spirit burned in a singular way, therefore in her flesh the power of the Holy Spirit did wonders. — The following passage is Exodus 3:2. That Mary is figured by the bush is taught by Gregory of Nyssa, Mystical Interpretation of the Life of Moses (Migne, Patrologia Graeca-Latina, vol. 44, col. 331); Theodoret, Questions on Exodus 3, question 6; Eucherius, book of Formulae of Spiritual Understanding, c. 4, whom Rabanus follows, book XIX of On the Universe, c. 6; Bernard, Sermon on the Sunday within the octave of the Assumption of the Blessed Virgin Mary, n. 5. Gregory, book XXVIII of the Morals, c. 1, n. 8, understands the incarnation of Christ to be figured by it, on which see above in the Hexaëmeron, collation 3, n. 13, and collation 11, n. 15.
  17. 3
    Cfr. Num. 17, 3. seqq., et Hebr. 9, 4. Serm. 245. in Appendice serm. August. (alias 3. de Tempore) n. 5. ostenditur, quod virga Aaron Deiparam figuravit. — De vellere Gedeonis vide Iudic. 6, 37. seqq. et Ps. 71, 6. Origen., Homil. 8. in Iudic. n. 4; Hieron., Epist. 9. ad Paulam et Eustochium de assumtione B. M. V. (inter opera Hieron.) n. 5; August. et Cassiodor. in Ps. 71, 6. docent, rore et vellere significari incarnationis Christi mysterium (ros Christus, vellus Maria). Vide etiam Raban., Allegor. in S. Scriptur. sub nominibus virga et vellus.
    Cf. Numbers 17:3 ff., and Hebrews 9:4. In Sermon 245 in the Appendix to the sermons of Augustine (elsewhere 3, On the Season), n. 5, it is shown that the rod of Aaron figured the Mother of God. — On the fleece of Gideon see Judges 6:37 ff. and Psalm 71:6. Origen, Homily 8 on Judges, n. 4; Jerome, Letter 9 to Paula and Eustochium on the assumption of the Blessed Virgin Mary (among the works of Jerome), n. 5; Augustine and Cassiodorus on Psalm 71:6 teach that by the dew and the fleece the mystery of Christ's incarnation is signified (the dew Christ, the fleece Mary). See also Rabanus, Allegories on Sacred Scripture, under the words rod and fleece.
  18. 4
    Cap. 31, 22: Femina circumdabit virum. — Verba Bernardi sumta sunt ex Homil. 2. super Missus est n. 11.
    Chapter 31:22: A woman shall compass a man. — Bernard's words are taken from Homily 2 on Missus est, n. 11.
  19. 5
    Cap. 31, 22: Creavit Dominus novum super terram; femina etc. — Seq. locus est Isai. 7, 14; tertius Luc. 2, 12: Et hoc vobis signum: Invenietis infantem etc.
    Chapter 31:22: The Lord hath created a new thing upon the earth; a woman etc. — The following passage is Isaiah 7:14; the third is Luke 2:12: And this shall be a sign unto you: You shall find the infant etc.
  20. 6
    Cap. 13, 12.
    Chapter 13:12.
  21. 7
    Cap. 6, 26. — Seq. locus est Matth. 16, 26.
    Chapter 6:26. — The following passage is Matthew 16:26.
  22. 1
    Cap. 9, 10: Omnis mulier, quae est fornicaria etc. — Inferius respicitur Gen. 3, 1. seqq. (de serpente seducente Evam).
    Chapter 9:10: Every woman that is a fornicator etc. — Below, Genesis 3:1 ff. is alluded to (on the serpent seducing Eve).
  23. 2
    Cap. 7, 27.
    Chapter 7:27.
  24. 3
    Eccli. 9, 11. — De B. Bernardo ejusque sorore Humbelina, quae ex modo, quo Bernardus ipsam arguebat, conversa est, cfr. S. Bernardi vitae primae (auctore Gulielmo) I. c. 6. n. 30. et vitae secundae (auctore Alano), c. 7. n. 22. His locis dicitur: Cumque venisset [soror in saeculo nupta et saeculo dedita] quasi visura venerabilem fratrem suum, et adesset cum comitatu superbo et apparatu, ille detestans et exsecrans eam tanquam rete diaboli ad capiendas animas, nullatenus acquievit exire ad videndum eam. Quod audiens illa, confusa et compuncta vehementer... tota in lacrymas resoluta: «Et si peccatrix sum, inquit, pro talibus Christus mortuus est... Et si despicit frater meus carnem meam, ne despiciat servus Dei animam meam. Veniat, praecipiat; quidquid praeceperit, facere parata sum». Hanc ergo promissionem tenens, exiit ad eam cum fratribus suis frater eius etc.
    Ecclesiasticus 9:11. — On blessed Bernard and his sister Humbelina, who was converted by the manner in which Bernard rebuked her, cf. the first Life of St Bernard (by William), book I, c. 6, n. 30, and the second Life (by Alan), c. 7, n. 22. In these places it is said: And when she had come [a sister married in the world and given over to the world] as though to see her venerable brother, and was present with a proud retinue and equipage, he, detesting and execrating her as the devil's net for the taking of souls, would by no means consent to go out to see her. Hearing which, she, confounded and vehemently pricked in conscience... wholly dissolved in tears: "And if I am a sinner," she said, "it was for such that Christ died... And if my brother despises my flesh, let not the servant of God despise my soul. Let him come, let him command; whatever he shall command, I am ready to do." Holding therefore to this promise, her brother went out to her with his brethren, etc.
  25. 4
    Matth. 5, 28.
    Matthew 5:28.
  26. 5
    Cap. 9, 9. — Deinde respicitur Prov. 6, 27: Nunquid potest homo abscondere ignem in sinu suo, ut vestimenta illius non ardeant?
    Chapter 9:9. — Then Proverbs 6:27 is alluded to: Can a man hide fire in his bosom, and his garments not burn?
  27. 6
    Epist. I. Cor. 7, 1. — Seq. locus est Eccli. 42, 13: De vestimentis enim procedit etc.
    First Epistle to the Corinthians 7:1. — The following passage is Ecclesiasticus 42:13: For from garments cometh etc.
  28. 7
    Cap. 19, 25. et 26. Ibid. v. 27. locus seq.
    Chapter 19:25 and 26. The following passage is ibid., v. 27.
  29. 8
    Cap. 31, 30.
    Chapter 31:30.
  30. 9
    Libr. I. Reg. 1, 18. Ibid. v. 11: Dabo eum Domino omnibus diebus vitae eius. — Subinde respicitur Gen. 22, 9. seqq. (de Abraham) et Marc. 12, 41. seqq., Luc. 21, 1. seqq. (de vidua).
    Book I of Kings 1:18. Ibid., v. 11: I will give him to the Lord all the days of his life. — Thereafter Genesis 22:9 ff. is alluded to (on Abraham) and Mark 12:41 ff., Luke 21:1 ff. (on the widow).
  31. 1
    Vide supra collat. 3. n. 5.
    See above, collation 3, n. 5.
  32. 2
    Cap. 16, 21. — Subinde respicitur Gen. 3, 16: Mulieri quoque dixit: Multiplicabo aerumnas tuas et conceptus tuos, in dolore paries filios.
    Chapter 16:21. — Thereafter Genesis 3:16 is alluded to: To the woman also he said: I will multiply thy sorrows and thy conceptions; in sorrow shalt thou bring forth children.
  33. 3
    Cap. 2, 35. — Seq. locus est Thren. 1, 12.
    Chapter 2:35. — The following passage is Lamentations 1:12.
  34. 4
    Hebr. 6, 6.
    Hebrews 6:6.
  35. 5
    Cap. 49, 15.
    Chapter 49:15.
  36. 6
    Cap. 2, 21-23.
    Chapter 2:21-23.
  37. 7
    Matth. 19, 5. Cfr. Marc. 10, 7. et Gen. 2, 24. — Seq. locus est Eph. 5, 32. Cfr. supra pag. 406, nota 7.
    Matthew 19:5. Cf. Mark 10:7 and Genesis 2:24. — The following passage is Ephesians 5:32. Cf. above, page 406, note 7.
  38. 8
    Ioan. 19, 34.
    John 19:34.
  39. 9
    Cap. 26, 6. seqq. Cfr. Marc. 14, 3. seqq. et Ioan. 12, 2. seqq., ex quibus verba textus sunt composita.
    Chapter 26:6 ff. Cf. Mark 14:3 ff. and John 12:2 ff., out of which the words of the text are composed.
  40. 1
    Cap. 4, 10. — Seq. locus est Eccli. 42, 14. Applicatio huius loci fit secundum modum loquendi Scholasticis familiarem, quo mulier metaphorice intelligitur pro carne, vir autem pro parte animae superiore; cfr. II. Sent. lit. Magistri d. XXIV. c. 6. seqq. et ibi Comment. p. II. a. 1. q. 1. seqq.
    Chapter 4:10. — The following passage is Ecclesiasticus 42:14. The application of this passage is made according to a manner of speaking familiar to the Scholastics, by which woman is understood metaphorically for the flesh, and man for the higher part of the soul; cf. II Sentences, the letter of the Master, d. XXIV, c. 6 ff., and the Commentary there, p. II, a. 1, q. 1 ff.
  41. 2
    Epist. I. Cor. 6, 20: Empti enim estis pretio magno. Seq. locus ibid. 7, 23.
    First Epistle to the Corinthians 6:20: For you are bought with a great price. The following passage is ibid., 7:23.
  42. 3
    Cap. 3, 14. et 15. — Sententia Bernardi habetur in Homil. 2. super Missus est n. 4.
    Chapter 3:14 and 15. — Bernard's opinion is found in Homily 2 on Missus est, n. 4.
  43. 4
    Haec sententia colligi potest ex I. Moral. c. 36. n. 53; XVII. c. 32. n. 51. et XXXII. c. 19. n. 33. In his locis docet, primae suggestioni tanquam capiti serpentis esse resistendum, ne serpens se totum in cor constituat per peccatum. Idem insinuat August., Enarrat. in Ps. 103. serm. 4. n. 6. seqq. — Seq. locus est Ps. 136, 9. Cfr. in hunc locum Hilar., August. et Cassiodorum.
    This opinion can be gathered from book I of the Morals, c. 36, n. 53; book XVII, c. 32, n. 51, and book XXXII, c. 19, n. 33. In these places he teaches that the first suggestion is to be resisted as the head of the serpent, lest the serpent establish itself wholly in the heart through sin. Augustine hints at the same thing, Enarration on Psalm 103, sermon 4, n. 6 ff. — The following passage is Psalm 136:9. Cf. on this passage Hilary, Augustine and Cassiodorus.
  44. 5
    Cap. 14, 16. — Seq. locus est Luc. 2, 35.
    Chapter 14:16. — The following passage is Luke 2:35.
  45. 6
    Secundum Gregor., XXXIII. Moral. c. 9. n. 14-17. et II. Homil. in Evang. homil. 25. n. 8. — In seqq. propositionibus (in quibus aliquid videtur excidisse) respicitur Iudic. 4, 21, ubi narratur, quod Iahel, uxor Haber, «ingressa abscondite et cum silentio posuit supra tempus capitis eius [Sisarae] clavum percussumque malleo defixit in cerebrum usque ad terram; qui soporem morti consocians defecit et mortuus est»; et c. 7, ubi de victoria, quam Gedeon reportavit ex Madianitis (cfr. supra in Hexaëm. collat. 19. n. 13.). Isidor., Comment. sive Qq. in lib. Iudic. c. 2. ait: Ista [Ecclesia, quae significatur per Iahel] palo, id est clavo, Sisaram hostem interficit, id est, ligni crucis acumine et virtute diabolum interimit etc. Cfr. Petr. Lombard. in Ps. 82, 10: Fac illis sicut Madian et Sisarae etc.
    According to Gregory, book XXXIII of the Morals, c. 9, nn. 14-17, and book II of the Homilies on the Gospels, homily 25, n. 8. — In the propositions that follow (in which something seems to have dropped out) Judges 4:21 is alluded to, where it is related that Jahel, the wife of Haber, "going in secretly and with silence, set a nail upon the temple of his [Sisara's] head, and striking it with a hammer drove it through his brain fast into the ground; and so joining deep sleep to death he fainted away and died"; and c. 7, on the victory which Gideon won over the Madianites (cf. above in the Hexaëmeron, collation 19, n. 13). Isidore, in the Commentary or Questions on the book of Judges, c. 2, says: She [the Church, who is signified by Jahel] slays Sisara the enemy with a stake, that is, with a nail — that is, she destroys the devil by the sharpness and power of the wood of the cross, etc. Cf. Peter Lombard on Psalm 82:10: Do to them as to Madian and to Sisara, etc.
  46. 7
    Cap. 2, 17: Et adamavit eam rex plus quam omnes mulieres, habuitque gratiam et misericordiam coram eo super omnes mulieres, et posuit diadema regni in capite eius fecitque eam regnare in loco Vasthi. — Inferius respicitur Ps. 20, 4: Posuisti in capite eius coronam de lapide pretioso.
    Chapter 2:17: And the king loved her more than all the women, and she had favour and kindness before him above all the women, and he set the royal crown on her head, and made her queen instead of Vasthi. — Below, Psalm 20:4 is alluded to: Thou hast set on his head a crown of precious stones.
  47. 8
    Epist. I. 2, 6, ubi respiciens haec verba Isai. 28, 16. ipsa paulo aliter profert; cfr. supra pag. 373, nota 5.
    First Epistle 2:6, where, looking back to these words of Isaiah 28:16, he brings them forward a little differently; cf. above, page 373, note 5.
  48. 9
    Cap. 3, 11. — Seq. locus est Apoc. 12, 1.
    Chapter 3:11. — The following passage is Apocalypse 12:1.
  49. 1
    Iac. 1, 12. — Seq. locus est Apoc. 2, 10.
    James 1:12. — The following passage is Apocalypse 2:10. ---