PL 39 · cols. 2128–2134

Appendix to Augustine's Sermones: Sermones supposititii, Sermones 196-210

Sermons CCVII–CCVIII

Azariam et Misaelem beatissimos pueros a rege in camino ignis inclusos, in poenarum suarum deambulasse flammis, et igneos globos pedibus conculcasse (Dan. III, 24). Unde et beatus Laurentius non minori est gloria praeferendus: siquidem illi in poenarum suarum flammis ambulabant; hic et in ipso supplicii sui igne discumbi⟨t⟩: illi vestigiis pedum conculcaverunt incendia; iste laterum suorum diffusione restinguit. Illi, inquam, stantes in poena elevatis manibus orabant Dominum; hic autem prostratus in sua poena, toto corpore Dominum deprecatur.

Azarias and Misael, most blessed youths, shut by the king in the furnace of fire, walked about in the flames of their punishments and trampled the fiery globes with their feet (Dan. 3:24). Hence blessed Lawrence too is to be preferred with no lesser glory: for they walked in the flames of their punishments; he lies down even in the very fire of his torment: they trampled the blaze with the steps of their feet; he quenches it by the spreading of his sides. They, I say, standing in their punishment, prayed to the Lord with hands raised; but he, laid prostrate in his punishment, entreats the Lord with his whole body.

3. Igne duplici se rogat exuri. Iterum ergo beatus Laurentius in dorsum supinus vertitur, et renes ejus ignibus exuruntur: ut impleretur Psalmi prophetia, quae dicit ex persona Laurentii, Proba me, Domine, et tenta me; ure renes meos et cor meum (Psal. XXV, 2). Duplici se utique postulat igne comburi. Nam si de solo mundi igne loqueretur, sufficeret renes tantum exurendos incendiis obtulisse. Cor autem nisi Christi flamma non uritur: atque ideo ad comprobandam devotionem suam geminum sibi ignem postulat; ut luctamine habito ostendat in se plus posse amorem Christi, quam poenam tyranni. Honoremus igitur, fratres, beatum Laurentium, qui dum fide sua persecutoris flammas vicit, ostendit nobis per ignem fidei gehennae incendia superare, et amore Christi diem judicii non timere.

3. He asks to be burned with a double fire. Again therefore blessed Lawrence is turned over onto his back, and his reins are burned up by the fires: that the prophecy of the Psalm might be fulfilled, which says in the person of Lawrence, Prove me, O Lord, and try me; burn my reins and my heart (Ps. 25:2). He certainly asks to be burned with a double fire. For if he were speaking only of the fire of the world, it would have sufficed to have offered his reins alone to the flames to be burned up. But the heart is not burned except by the flame of Christ: and therefore, to prove his devotion, he asks for a twofold fire for himself, so that, the struggle having been held, he may show that in him the love of Christ can do more than the punishment of the tyrant. Let us therefore honour, brethren, blessed Lawrence, who, while by his faith he conquered the flames of the persecutor, showed us how through the fire of faith to overcome the burnings of Gehenna, and through the love of Christ not to fear the day of judgement.

4. Ut martyres imitemur. Nos vero, fratres dilectissimi, si ad consortium sanctorum martyrum pervenire volumus, de imitatione martyrum cogitemus. Debent enim in nobis, etc. ...., ut in futuro saeculo bonorum fructus colligere cum gaudio et exsultatione possimus, praestante Domino nostro Jesu Christo, qui vivit et regnat in saecula saeculorum. Amen.

4. That we should imitate the martyrs. But we, most beloved brethren, if we wish to attain to the fellowship of the holy martyrs, let us think about the imitation of the martyrs. For there ought in us, etc. ...., so that in the age to come we may be able to gather the fruits of good things with joy and exultation, by the gift of our Lord Jesus Christ, Who lives and reigns for ages of ages. Amen.

SERMO CCVII. In Natali sancti Laurentii, II.

Sermon 207. On the Feast of Saint Laurence, 2.

1. Martyribus quid debeamus. Laurentius ob tria merito colendus. Cum omnes beatos martyres, quos nobis antiquitas tradit, honorificentia digna miremur; praecipue tamen beati Laurentii martyris triumphum debemus tota devotione suscipere. Majorem ergo affectum ibi debeo, ubi credulitatem meam cogit contemplatio, quam ubi fidem meam hortatur opinio. Majorem, inquam, affectum ibi debeo, ubi per ea quae vidi, compellor devotione credere etiam illa quae non vidi. Nam cum odio, aliquanta mihi impossibilia videbantur: sed coepi ea credere potuisse fieri, dum similia facta esse conspexi. Et ideo temporis nostri passio, hanc nobis tribuit conferre gratiam, ut fidem praeteritam confirmaret. Supradictum igitur virum beatum tota debemus devotione suscipere: primum, quia pretiosum sanguinem suum propter Dominum tradidit; deinde, quod praerogativam nobis apud Dominum nostrum non minimam tribuit, ostendens qualis esse debeat in Christianis fides; tertio, quod idem tam sanctae conversationis fuerit, ut coronam martyrii tempore pacis invenerit.

1. What we owe to the martyrs. Laurence deservedly to be venerated for three reasons. Although we admire with fitting honour all the blessed martyrs whom antiquity hands down to us, yet above all we ought to receive with complete devotion the triumph of the blessed martyr Laurence. I owe greater affection, then, where beholding compels my belief than where report encourages my faith. Greater affection, I say, I owe there where, through the things I have seen, I am compelled by devotion to believe also those things which I have not seen. For when with hatred, a number of things seemed to me impossible: but I began to believe that they could have happened, when I saw that similar things had been done. And therefore the passion of our own time has granted to bestow this grace upon us, that it should confirm faith in past things. We ought therefore to receive the aforesaid blessed man with complete devotion: first, because he gave up his precious blood for the Lord's sake; next, because he has granted us no small privilege with our Lord, showing what kind of faith there ought to be in Christians; third, because he was of so holy a manner of life that he found the crown of martyrdom in a time of peace.

2. Quare cruciatus. Sed cum sanctitate tanta beatum Laurentium pro Christi nomine vidissent certare Gentiles, erroresque eorum manifestos rationabili castigatione convinceret; tunc illi inebriati furore rapuerunt eum, et caede crudelissima sauciarunt; tunc beati viri corpus flammis in craticula tradiderunt. Vere beatum corpus, quod non ad poenam funestus ignis, vel tormenta a fide Christi immutaverunt; sed ad requiem dominicam sancta religio coronavit. Sed et ipsa flamma ideo suscepit Martyrem; non ut eum a

2. Why he was tortured. But when the Gentiles had seen blessed Laurence contending with such great holiness for the name of Christ, and he was refuting their manifest errors with reasoned correction, then they, drunk with fury, seized him and wounded him with a most cruel beating; then they handed over the blessed man's body to the flames on a gridiron. Truly blessed the body, which neither the deadly fire nor tortures changed from the faith of Christ unto punishment; but which holy religion crowned unto the Lord's rest. But the flame itself also received the Martyr for this reason: not that the fire might change him from

Editors' notes and page, col. 2128

Footnotes

(a) ‹anchor: in nobis, etc.› · call in col 2128

Caetera repete ex serm. 224, n. 1.

Take the rest from Sermon 224, no. 1.

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(b) ‹anchor: SERMO CCVII› · call in col 2128

Alias, de Sanctis 32.

Elsewhere, Sermon 32 on the Saints.

(printed under page 326)

In Appendice nunc primum collocatur. Dubius erat Lovaniensibus, Verlino autem et Vindingo spurius. Posterior pars ab illis verbis num. 3, « Sufficere nobis debent, » etc., initium est homiliae Maximi de Martyribus. Prior etiam, cum Laurentii martyrio minus apte conveniat, aliunde accepta non immerito existimatur.

It is now placed in the Appendix for the first time. It was doubtful to the Louvain editors, but spurious to Verlinus and Vindingus. The latter part, from the words at no. 3, "They ought to suffice us," etc., is the beginning of Maximus's homily on the Martyrs. The former part too, since it fits Laurence's martyrdom rather poorly, is not without reason thought to be taken from elsewhere.

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fide sua ignis mutaret, sed ut probatum Domino suo redderet. Tali enim incendio beata consecrata sunt viscera, non condemnata. Convenit huic passioni quod ait Apostolus, Ipse autem salvus erit, sic tamen quasi per ignem (I Cor. III, 15). Salvus enim iste factus est, dum venerabilis confessionis est incendio concrematus. Haec est tota causa passionis, fratres, propter quam morti addictus est sanctus vir, quod sui similes caeteros hortaretur. Nam exhortatio illa in tantum profecit, ut illo a saeculo recedente, fides ejus regionis ipsius loca universa pervaserit. Ita Christus tunc in beato martyre suo Laurentio persecutiones passus est: nunc illic plurimi Christianorum exsultant in populis.

his own faith, but that it might render him proven to his Lord. For by such a burning his blessed inward parts were consecrated, not condemned. To this passion fits what the Apostle says, But he himself shall be saved, yet so as through fire (1 Cor. 3:15). For this man was made safe while he was burned up in the burning of a venerable confession. This, brethren, is the whole cause of the passion for which the holy man was given over to death: that he exhorted the others to be like him. For that exhortation advanced so far that, as he departed from the world, faith pervaded all the places of that very region. Thus Christ at that time suffered persecutions in His blessed martyr Laurence: now very many Christians there exult among the peoples.

3. Martyres ante martyrium martyres fuisse necesse est. Crucem tollere quid sit. Sufficere nobis debent ad profectum salutis nostrae martyrum exempla sanctorum, qui propter adipiscendam coelestem coronam, omnibus se mandatis dominicis subdiderunt, et ita cunctis devinxerunt se legibus Salvatoris, ut propter ante actam vitam mererentur ad hanc martyrii gloriam pervenire. Non enim illo in tempore tantum perfecerunt praeceptum Domini, quo confessionis supplicium pertulerunt; sed necesse fuit illos prius secundum Evangelium vixisse, ut Christi passionibus potirentur. Necesse est, inquam, ut initia bona fuerint, quorum finis est optimus subsecutus; et martyres eos non solum fuisse cum passi sunt, sed etiam tunc martyres Christi esse cum viverent. Martyr enim graece, latine Testis dicitur. Igitur quotiescumque bonis affectibus mandatum Christi facimus, toties Christo testimonium perhibemus. Unde et crux Domini non tantum illa dicitur, quae passionis tempore ligni affixione construitur; sed et illa quae totius vitae curriculo cunctarum disciplinarum virtutibus coaptatur. De qua mihi videtur Salvator dicere, Qui vult post me venire, tollat crucem suam, et sequatur me (Matth. XVI, 21). Numquid enim omnes martyres, qui secuti sunt Dominum, crucifixi sunt cum Domino? Numquid omnes virgines, qui juxta Apocalypsim sequuntur Agnum Dei, crucifixi sunt ut sequantur (Apoc. XIV, 4)? Numquid Paulus apostolus crucifixus fuerat, cum dicebat, Mihi autem absit gloriari, nisi in cruce Domini nostri Jesu Christi, per quem mihi mundus crucifixus est, et ego mundo (Galat. VI, 14)? Hoc autem dicit, ut intelligas crucem non ligni esse patibulum, sed vitae virtutisque propositum. Tota igitur vita christiani hominis, si secundum Evangelium vivat, crux est atque martyrium.

3. Martyrs must have been martyrs before martyrdom. What it is to take up the cross. The examples of the holy martyrs ought to suffice us for the advancement of our salvation, who, for the sake of obtaining the heavenly crown, subjected themselves to all the Lord's commandments, and so bound themselves to all the laws of the Saviour that, on account of the life they had led before, they deserved to attain to this glory of martyrdom. For they did not fulfil the Lord's precept only at that time in which they endured the punishment of confession; but it was necessary that they should first have lived according to the Gospel, so that they might share in the sufferings of Christ. It is necessary, I say, that their beginnings should have been good, whom the best end followed; and that they were martyrs not only when they suffered, but were martyrs of Christ already while they were living. For "martyr" in Greek is called "Witness" in Latin. Therefore, as often as we do Christ's commandment with good dispositions, so often do we bear witness to Christ. Hence also the cross of the Lord is said to be not only that which is constructed at the time of the passion by fixing to the wood, but also that which is fitted together over the course of the whole life by the virtues of all the disciplines. Of this the Saviour seems to me to say, Whoever wishes to come after Me, let him take up his cross and follow Me (Matt. 16:24). For were all the martyrs who followed the Lord crucified with the Lord? Were all the virgins who, according to the Apocalypse, follow the Lamb of God crucified in order that they might follow [Him] (Rev. 14:4)? Had the apostle Paul been crucified when he said, But far be it from me to glory, except in the cross of our Lord Jesus Christ, through Whom the world is crucified to me, and I to the world (Gal. 6:14)? But he says this so that you may understand the cross to be not a gibbet of wood but a purpose of life and of virtue. The whole life of a Christian man, therefore, if he lives according to the Gospel, is a cross and a martyrdom.

SERMO CCVIII. In festo Assumptionis B. Mariae.

Sermon 208. On the feast of the Assumption of the Blessed Mary.

1. Solemnitas haec praecipua et jam merito accepta.

1. This solemnity is pre-eminent and already deservedly accepted.

Editors' notes and page, col. 2129

Footnotes

(1) ‹anchor: affectibus› · call in col 2129

Apud Maximum, actibus.

In Maximus, "actibus" (by acts).

(printed under page 327)

(2) ‹anchor: cum Domino› · call in col 2129

Abundat, cum Domino; nec est apud Maximum.

"With the Lord" is superfluous; it is not in Maximus.

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(a) ‹anchor: SERMO CCVIII› · call in col 2129

Olim, de Sanctis 35; et post, in Appendice 83.

Formerly Sermon 35 on the Saints; and later, Sermon 83 in the Appendix.

(printed under page 327)

(b) ‹anchor: Assumptionis B. Mariae› · call in col 2129

Incerti auctoris, qui multum Augustino recentiorem Isidorum ex opere de Vita et Obitu Sanctorum citat. In nostris codicibus manuscriptis habetur absque nomine auctoris. At in Lovaniensium plerisque, ut ipsi observant, manuscriptis tribuitur Fulberto episcopo Carnutensi. In codice tamen Cassinensi et in Cluniacensi Ambrosio Autberto adscribitur. Et sane ex Autberto Fulbertum effingere proclive fuit; maxime cum Fulbertus sacratissimae Virginis cultui addictissimus semper audierit. Hinc suspicio est, hujus Ambrosii non solum libellum de Conflictu vitiorum et virtutum, sed et plures sermones inter Augustini opera fuisse immixtos; eique forsitan tribuendum serm. 195 aliosve, qui in manuscriptis Ambrosii nomen prae se ferunt; maxime qui nec Ambrosium Mediolanensem, nec hujus imitatorem Maximum Taurinensem sapiunt. Permulta hic reperies dicta jam ante in superioribus aliquot sermonibus de B. Maria. De num. 3 vide Ambros. in Lucae cap. 2, Isid. de Vita et Morte Sanctorum, cap. 68; de num. 4 supra serm. 120, n. 4, et 194, n. 2; et serm. 121, n. 3; de num. 5, serm. 120, n. 3, et 194, n. 2; de num. 10, serm. 123, n. 2; de num. 11, serm. 194, n. 3.

By an unknown author, who quotes Isidore, much later than Augustine, from his work On the Life and Death of the Saints. In our manuscripts it is found without an author's name. But in most of the Louvain editors' manuscripts, as they themselves observe, it is attributed to Fulbert, bishop of Chartres. In the Monte Cassino manuscript and in the Cluny manuscript, however, it is ascribed to Ambrose Autpert. And it was indeed easy to make Fulbert out of Autbert, especially since Fulbert was always known as most devoted to the cult of the most holy Virgin. Hence the suspicion that not only this Ambrose's little book On the Conflict of Vices and Virtues but also several sermons were mixed in among Augustine's works; and that Sermon 195, or others which bear Ambrose's name in the manuscripts, should perhaps be attributed to him, especially those which savour neither of Ambrose of Milan nor of his imitator Maximus of Turin. You will find here a great many things already said in several of the preceding sermons on the Blessed Mary. On no. 3 see Ambrose on Luke chapter 2, and Isidore, On the Life and Death of the Saints, chapter 68; on no. 4, Sermon 120, no. 4, and 194, no. 2, above, and Sermon 121, no. 3; on no. 5, Sermon 120, no. 3, and 194, no. 2; on no. 10, Sermon 123, no. 2; on no. 11, Sermon 194, no. 3.

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Adest nobis, dilectissimi fratres, dies valde venerabilis, dies omnium sanctorum solemnitates praecellens. Adest, inquam, dies inclyta, dies praeclara, dies in qua e mundo migrasse creditur virgo Maria. Et ideo cum summa exsultatione laudes intonet universa terra tantae Virginis illustrata excessu; quia indignum valde est ut illius recordationis solemnitas sit apud nos sine maximo honore, per quam meruimus auctorem vitae suscipere: satisque praeposterum judicandum est, ut cum sanctorum celebremus victorias martyrum, illius solemnitatem illis non praeferamus quae huic mundo edidit Principem martyrum. In hac siquidem die competenter sponso illi coelesti proclamat beata Virgo Maria: Tenuisti manum dexteram meam; et in voluntate tua deduxisti me, et cum gloria assumpsisti me (Psal. LXXII, 24). Hodie, inquam, et ipsa a sponso filio et Domino congrue audivit: Jam hiems transiit, imber abiit et recessit; surge, proxima mea, sponsa mea, columba mea, et veni (Cant. II, 11-14).

There is at hand for us, dearly beloved brethren, a day exceedingly venerable, a day surpassing the solemnities of all the saints. There is at hand, I say, a renowned day, a glorious day, the day on which the Virgin Mary is believed to have passed from the world. And therefore let the whole earth, made illustrious by the departure of so great a Virgin, thunder forth praises with the highest exultation; for it is most unfitting that the solemnity of the remembrance of her, through whom we merited to receive the Author of life, should be kept among us without the greatest honour: and it must be judged quite perverse that, while we celebrate the victories of the holy martyrs, we should not prefer before them the solemnity of her who brought forth for this world the Prince of martyrs. For on this day the blessed Virgin Mary fittingly proclaims to that heavenly Bridegroom: Thou hast held my right hand; and in Thy will Thou hast led me, and with glory Thou hast taken me up (Ps. 72:24). Today, I say, she herself also fittingly heard from her Bridegroom, Son and Lord: Now the winter is past, the rain is gone and has departed; arise, my near one, my bride, my dove, and come (Song 2:11–14).

2. De Mariae assumptione quid sentiat Ecclesia. Hoc idcirco dicimus, fratres, quia sicut jam in consuetudinem Christi suscepit Ecclesia, hodierna die ad coelos assumpta fuisse traditur virgo Maria. Sed quo ordine hinc ad superna transierit regna, nulla catholica narrat historia. Non solum autem respuere apocrypha, verum etiam ignorare dicitur haec eadem Dei Ecclesia. Et quidem sunt nonnulla sine auctoris nomine de ejus assumptione conscripta; quae, ut dixi, ita caventur, ut ad confirmandam rei veritatem legi minime permittantur. Hinc sane pulsantur nonnulli, quia nec corpus ejus in terra invenitur, nec assumptio ejus cum carne, ut in apocrypha legitur, in catholica historia reperitur. Quibus dicendum est, quia si Moysi corpus ab homine non invenitur in terris, cum quo locutus est Deus facie ad faciem; illius quaerere dementiae est, per quam idem majestatis Deus incarnatus effulsit in terris. Neque enim dignum est de corporis ejus notitia sollicitum quempiam esse, quam non dubitat super Angelos elevatam cum Christo regnare. Sufficere debet tantum notitiae humanae hanc vere fateri reginam coelorum, pro eo quod regem peperit angelorum.

2. What the Church holds concerning the assumption of Mary. We say this, brethren, because, as the Church has now received it into the custom of Christ, the Virgin Mary is handed down to have been taken up into the heavens on this present day. But in what manner she passed from here to the kingdoms above, no catholic history relates. And this same Church of God is said not only to reject the apocrypha but even to know nothing of them. And indeed there are some things written without an author's name concerning her assumption; which, as I have said, are so guarded against that they are by no means permitted to be read for confirming the truth of the matter. Hence some are indeed troubled, because neither is her body found on earth, nor is her assumption with the flesh, as is read in the apocrypha, found in catholic history. To these it must be said that, if the body of Moses, with whom God spoke face to face, is not found by man on earth, it is madness to seek hers, through whom the same God of majesty shone forth incarnate on earth. For it is not fitting that anyone should be anxious for knowledge of the body of her whom he does not doubt to reign with Christ, raised above the Angels. It ought to suffice for human knowledge simply to confess truly that she is queen of the heavens, because she gave birth to the king of the angels.

3. De genere mortis illius nullus Latinorum scripsit. Vera de Assumptione sententia. Sed nec invenitur apud Latinos aliquis tractatorum de ejus morte quidpiam aperte dixisse. Nam illum Evangelii versiculum quem Simeon dixit ad Domini Matrem, Et tuam ipsius animam pertransibit gladius (Luc. II, 35), beatae recordationis Ambrosius cum tractaret, ait: Nec historia nec litterae docent, Mariam gladio vitam finisse. Hinc et Isidorus: Incertum est, inquit, per hoc dictum, utrum gladium spiritus, an gladium dixerit persecutionis. Sed quid de his de quibus loquor dicam; cum nec ipse qui hanc accepit ante crucem Domini in sua, id est, Joannes evangelista, de hoc posteris aliquid retinendum scriptis mandaverit? Nullus enim hoc fidelius narrare potuit, si illud Deus manifestari voluisset, quam ille utique qui hanc nutriendam suscepit, nec contra morem filius matrem reliquit. Restat ergo ut homo mendaciter non fingat apertum, quod Deus voluit manere occultum. Vera autem de ejus assumptione sententia haec esse probatur, ut secundum Apostolum, sive in corpore, sive extra corpus ignorantes (II Cor. XII, 2), assumptam super Angelos credamus.

3. None of the Latins has written of the manner of her death. The true opinion concerning the Assumption. But neither is any one of the commentators among the Latins found to have said anything openly concerning her death. For when Ambrose of blessed memory was treating that little verse of the Gospel which Simeon spoke to the Mother of the Lord, And a sword shall pierce through your own soul (Luke 2:35), he says: Neither history nor letters teach that Mary ended her life by the sword. Hence Isidore too: It is uncertain, he says, by this saying, whether he spoke of the sword of the spirit or the sword of persecution. But what am I to say of these things of which I speak, when not even he who before the cross of the Lord received her into his own, that is, John the evangelist, committed to writing anything about this to be retained by posterity? For no one could have related this more faithfully, if God had wished it to be made manifest, than he who received her to be cared for; nor did he, a son, forsake his mother against custom. It remains therefore that man should not lyingly feign as open what God willed to remain hidden. But the true opinion concerning her assumption is shown to be this: that, according to the Apostle, not knowing whether in the body or out of the body (2 Cor. 12:2), we believe her taken up above the Angels.

4. Maria omni laude major. His igitur praetermissis, loquamur aliquid in laudibus sacratissimae Virginis. Sed quid nos tantilli, quid actione pusilli, quid in ejus laudibus referemus, cum etsi omnium nostrum membra verterentur in linguas, eam laudare sufficeret nullus? Altior enim coelo est, de qua loquimur; abysso profundior, cui laudes dicere conamur. Deum enim quem omnis creatura non capit, ipsa immaculato utero clausum gestavit. Haec est enim quae sola meruit mater et sponsa vocari, haec primae matris damna resolvit, haec homini perdito redemptionem adduxit. Mater enim generis nostri poenam intulit

4. Mary is greater than all praise. Leaving these things aside, then, let us say something in praise of the most sacred Virgin. But what shall we, so small, what shall we, puny in deed, what shall we bring forth in her praises, when, even if the members of all of us were turned into tongues, none would suffice to praise her? For she of whom we speak is higher than heaven; she whose praises we attempt to tell is deeper than the abyss. For God, Whom all creation does not contain, she herself carried enclosed in her immaculate womb. For this is she who alone merited to be called mother and bride; she undid the losses of the first mother; she brought redemption to lost man. For the mother of our race brought in punishment

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mundo; Genitrix Domini nostri salutem edidit mundo. Auctrix peccati Eva; auctrix meriti Maria. Eva occidendo obfuit; Maria vivificando profuit. Illa percussit; ista sanavit. Haec enim mirabili atque inaestimabili modo omnium rerum et suum peperit Salvatorem. Quae enim haec virgo tam sancta, ad quam venire dignaretur Spiritus sanctus? quae tam speciosa, ut eam sibi Deus eligeret sponsam? quae tam casta, ut esse posset virgo post partum? Haec est Dei templum, fons ille signatus, et porta in domo Domini clausa. Ad hanc namque, ut dixi, Spiritus sanctus descendit, huic virtus Altissimi obumbravit. Haec est immaculata coitu, fecunda partu, virgo lactans, Angelorum et hominum cibum nutriens. Merito itaque beata singulari a nobis praeconio extollitur, quae singulare commercium mundo praebuit. Denique tantum se ad coeli fastigia sublevavit, ut Verbum in principio apud Deum de superna coeli arce susciperet.

to the world; the Mother of our Lord brought forth salvation to the world. Eve the authoress of sin; Mary the authoress of merit. Eve did harm by killing; Mary did good by giving life. The one struck; the other healed. For she, in a wonderful and inestimable manner, bore the Saviour of all things and her own. For who is this virgin so holy, that the Holy Spirit should deign to come to her? who so beautiful, that God should choose her for His bride? who so chaste, that she could be a virgin after giving birth? She is the temple of God, that sealed fountain, and the gate shut in the house of the Lord. For upon her, as I said, the Holy Spirit came down; her the power of the Most High overshadowed. She is immaculate as to intercourse, fruitful in childbearing, a virgin giving suck, nourishing the food of angels and of men. Rightly therefore is the blessed one extolled by us with a singular proclamation, she who afforded the world a singular exchange. In short, she raised herself so far to the heights of heaven that she received from the supernal citadel of heaven the Word Who in the beginning was with God.

5. Maria omni laude dignissima. O felix Maria, et omni laude dignissima! O genitrix gloriosa! O sublimis puerpera, cujus visceribus auctor coeli terraeque committitur! O felicia oscula lactentis labris impressa, cum inter crebra indicia reptantis infantiae, utpote verus ex te filius tibi matri alluderet; cum verus ex Patre Deus Dei unigenitus imperaret! Nam auctorem tuum ipsa concipiens edidisti in tempore puberem, quem habebas ante tempora conditorem. O felix puerperium, laetabile Angelis, optabile sanctis, necessarium perditis, congruum profligatis! Qui post multas assumptae carnis injurias, ad ultimum verberatus flagris, potatus felle, affixus patibulo, ut te veram matrem ostenderet, verum se hominem patiendo monstravit. Sed quid dicam pauper ingenio; cum de te quidquid dixero, minor laus est, quam dignitas tua meretur! Si coelum te vocem, altior es. Si matrem Gentium dicam, praecedis. Si formam Dei appellem, digna existis. Si dominam Angelorum vocitem, per omnia esse probaris. Quid ergo de te digne dicam, quid referam; cum non sufficiat lingua carnis tuas enarrare virtutes? Has interim laudes sileat lingua carnis, quas semper ardenter intus profert animus. Nunc nostras peto ut aures doctrinarum tuarum demulceas organis. Plaudant nunc tympanis sanctae manus, et inter veloces articulos harmonia puerperae concrepet. Concinant laetantes chori, et alternantibus modulis dulcisona carmina misceantur.

5. Mary most worthy of all praise. O happy Mary, and most worthy of all praise! O glorious mother! O sublime one in childbed, to whose womb the Author of heaven and earth is entrusted! O happy kisses pressed by suckling lips, when, amid the frequent signs of a crawling infancy, He played with you His mother as being truly a son from you, while as true God from the Father, the only-begotten of God, He was ruling! For conceiving your own Author, you brought forth in time as a youth Him Whom you had before all times as Creator. O happy childbearing, gladdening to the angels, desirable to the saints, necessary to the lost, fitting for the ruined! He Who, after many injuries of the flesh He had assumed, at the last scourged with whips, given gall to drink, fastened to the gibbet, in order to show you to be His true mother, showed Himself true man by suffering. But what shall I say, poor in wit as I am, since whatever I say of you is less praise than your dignity deserves! If I call you heaven, you are higher. If I call you mother of the Gentiles, you surpass it. If I name you the form of God, you are found worthy of it. If I call you mistress of the angels, you are proved to be so in all things. What then shall I worthily say of you, what shall I relate, since the tongue of flesh does not suffice to recount your virtues? Meanwhile let the tongue of flesh keep silent these praises, which the mind always ardently utters within. Now I ask that you soothe our ears with the instruments of your teachings. Let holy hands now clap with timbrels, and amid swift fingers let the harmony of the one in childbed resound. Let rejoicing choirs sing together, and let sweet-sounding songs be mingled in alternating measures.

6. Magnificare dicitur duobus modis. Audiamus, fratres, audiamus pio mentis affectu, audiamus quemadmodum tympanistria nostra doctrinis concrepet Virgo Maria. Audiamus, inquam; et huic harmoniae moribus respondeamus. Denique cum haec mulier beatissima ab angelo jam salutata, Spiritu sancto repleta, plenitudine divinitatis afflata, ad domum Elisabeth venisset cognatae, post exsultationem Joannis in utero matris, post admirationem Elisabeth de adventu ejusdem Domini Matris, hoc Domino decantavit canticum laudis: Magnificat anima mea Dominum; et exsultavit spiritus meus in Deo salutari meo (Luc. I, 46, 47). Primo igitur hoc in loco quaerendum est, quid sit magnificare Dominum: neque enim magnus fit a creatura Creator. Sed sciendum nobis est, duobus modis dici magnificare; id est, aut magnum facere, aut magnum adorare magnumque admirari. Magnificatur enim Deus a nobis, cum magnificari dignatur a nobis. Sed numquid sic in nobis, sicut in Maria unde carnem assumpsit pro nobis? Ave, inquit ad eam angelus, gratia plena, Dominus tecum, benedicta tu inter mulieres. Spiritus sanctus superveniet in te, et virtus Altissimi obumbrabit tibi. Ideoque et quod nascetur ex te Sanctum, vocabitur Filius Dei (Ibid., 28, 35). Quaecumque tamen anima sancta Verbum concipere potes credendo, pare praedicando, magnifica amando. Unde et David propheta dicit, Magnificate Dominum mecum, et exaltemus nomen ejus in invicem (Psal. XXXIII, 4): ac si diceret, Magnitudinem Domini mecum decantate, praedicate, et nominis ejus

6. To magnify is said in two ways. Let us hear, brethren, let us hear with devout affection of mind, let us hear how our timbrel-player, the Virgin Mary, resounds with teachings. Let us hear, I say; and let us answer this harmony with our conduct. In short, when this most blessed woman, already greeted by the angel, filled with the Holy Spirit, breathed upon by the fullness of divinity, had come to the house of her kinswoman Elisabeth, after the leaping of John in his mother's womb, after Elisabeth's wonder at the coming of the Mother of that same Lord, she sang to the Lord this canticle of praise: My soul magnifies the Lord; and my spirit has exulted in God my Saviour (Luke 1:46–47). First, then, we must ask in this place what it is to magnify the Lord: for the Creator is not made great by the creature. But we must know that to magnify is said in two ways; that is, either to make great, or to adore as great and to admire as great. For God is magnified by us when He deigns to be magnified by us. But is it so in us as in Mary, from whom He took flesh for us? Hail, said the angel to her, full of grace, the Lord is with you, blessed are you among women. The Holy Spirit shall come upon you, and the power of the Most High shall overshadow you. And therefore also the Holy One that shall be born of you shall be called the Son of God (Luke 1:28, 35). Yet whatever holy soul you are, you can conceive the Word by believing; bring Him forth by preaching, magnify Him by loving. Whence also David the prophet says, Magnify the Lord with me, and let us exalt His name together (Ps. 33:4): as if he were saying, Sing out with me the greatness of the Lord, proclaim it, and of His name

Editors' notes and page, col. 2131

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(1) ‹anchor: not visible in the crop› · call in col 2131 or 2132 (above the crop)

In Mss., Mariae anima.

In the manuscripts, "Mary's soul."

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praeconia magna voce attollite. Hinc iterum dicit, Domine Deus meus, magnificatus es vehementer (Psal. CIII, 1). Unde autem magnificetur in nobis, idem propheta ait, Magnificata est usque ad coelos misericordia tua (Psal. CVII, 5).

raise the praises with a loud voice. Hence again he says, O Lord my God, Thou art magnified exceedingly (Ps. 103:1). But as to whence He is magnified in us, the same prophet says, Thy mercy is magnified even to the heavens (Ps. 107:5).

7. Magnificandus imprimis Deus de redemptionis munere. Sic namque optandum est, ut in singulis nostra anima magnificet Dominum, concipiat Dei Verbum, pariat et nutriat, recordetur salvationis suae pia commercia, quomodo nullis suis praecedentibus meritis sit ab iniquitate salvata, sed sola Dei bonitate gratuita Christi sanguine redempta, et dicat, Magnificat anima mea Dominum. Sic enim dilexit Deus mundum, ait Evangelium, ut Filium suum unigenitum daret (Joan. III, 16). Hinc et Apostolus, Qui proprio, inquit, Filio non pepercit, sed pro nobis omnibus tradidit illum (Rom. VIII, 32). O mirae pietatis affectus! o inaestimabilis ardor charitatis! Quis ante tantae pietatis divitias non obstupescat? quis ante tam ineffabilem charitatem non contremiscat? Quis unquam posset sperare, ut ex Deo ante tempora natus nasceretur pro hominibus in tempore ex femina homo factus? unde scriptum est, Cum venit plenitudo temporis, misit Deus Filium suum factum ex muliere, factum sub Lege, ut eos qui sub Lege erant redimeret, ut adoptionem filiorum reciperemus (Galat. IV, 4, 5). Quis, inquam, posset aestimare, ut portaretur manibus femineis portator orbis, panis Angelorum aleretur, virtus coelorum infirmaretur, vita omnium moreretur? Magnificet ergo in his anima Mariae Dominum; magnificet et nostra. Admiremur, gratulemur, amemus, laudemus, adoremus, gratias illi agamus; quoniam per eamdem Redemptoris nostri mortem de tenebris ad lucem, de morte ad vitam, de corruptione ad incorruptionem, de exsilio ad patriam, de luctu ad gaudium, de terris ad coeleste regnum vocati sumus.

7. God is to be magnified above all for the gift of redemption. For thus it is to be wished, that in each of us our soul may magnify the Lord, conceive the Word of God, bring Him forth and nourish Him, and remember the holy exchanges of its salvation: how, with no preceding merits of its own, it has been saved from iniquity, but redeemed by the blood of Christ through the free goodness of God alone; and that it may say, My soul magnifies the Lord. For God so loved the world, says the Gospel, that He gave His only-begotten Son (John 3:16). Hence also the Apostle says, He Who did not spare His own Son, but delivered Him up for us all (Rom. 8:32). O affection of wondrous loving-kindness! O inestimable ardour of charity! Who would not be astounded before the riches of so great a loving-kindness? Who would not tremble before so ineffable a charity? Who could ever have hoped that He Who was born of God before all times would be born for men in time, made man of a woman? Whence it is written, When the fullness of time came, God sent His Son, made of a woman, made under the Law, that He might redeem those who were under the Law, that we might receive the adoption of sons (Gal. 4:4–5). Who, I say, could have supposed that the bearer of the world would be borne in a woman's hands, that the bread of Angels would be fed, the power of the heavens be made weak, the life of all die? Therefore let the soul of Mary magnify the Lord in these things; let ours magnify Him too. Let us marvel, rejoice, love, praise, adore, and give Him thanks; since through the same death of our Redeemer we have been called from darkness to light, from death to life, from corruption to incorruption, from exile to the fatherland, from mourning to joy, from earth to the heavenly kingdom.

8. Hac veritate imbutus terrena despicit. Quae bona, quae prava exsultatio. Quaecumque igitur anima sancta talibus fuerit incitamentis occupata, nihil concupiscit terrenum, nihil transitorium, nihil quod ad tempus arridet, nihil quod ad praesens delectat: quae risum luctum computat, et gaudium in moerorem commutat; cui mundus carcer, coelum vero habitatio est: cui exsultatio in praesentibus nulla est, quia in illo tantum gaudere appetit, qui super omnes est. Unde in sancto Cantico, cum diceret Virgo gloriosa, Magnificat anima mea Dominum; et exsultavit spiritus meus; signanter addidit, in Deo salutari meo: ac si diceret, Anima mea quae magnificat Dominum, non in quolibet alio, sed in illo tantum exsultat, quem amando magnificat. Noverat autem esse aliam vituperabilem exsultationem, quia mundus gaudere dicitur tendens ad luctum, de quibus Salomon ait: Laetantur cum male fecerint, et exsultant in rebus pessimis (Prov. II, 14). Hinc et Apostolus non quodlibet gaudium in sanctorum cordibus esse describit, sed in Spiritu sancto. Hinc David cum diceret, Gaudete, justi; subjunxit, in Domino (Psal. XXXII, 1). Hinc cum Domino diceret, Gaudebunt labia mea, dum cantavero; addidit, tibi (Psal. LXX, 23). Hac enim exsultatione nullus eorum gaudet, quisquis de praesentibus tantum exsultat, aeternisque bonis interesse non concupiscit: cui exsilium patria esse creditur, et mors vita aestimatur; cujus Deus venter est, et ornatus non in moribus, sed in amictu est: qui cum laudatur, extollitur; et cum vituperatus fuerit, magnis iracundiae stimulis agitatur: qui cum mansuetis non humiliatur, sed in superbiae fascibus elevatur, et caeteros quasi ex alto montis supercilio contemplatur.

8. Imbued with this truth, it despises earthly things. What exultation is good, what is wicked. Whatever holy soul, therefore, has been occupied with such incitements desires nothing earthly, nothing transitory, nothing that smiles for a time, nothing that delights for the present: it reckons laughter as mourning, and changes joy into sorrow; to it the world is a prison, but heaven its dwelling: for it there is no exultation in present things, because it seeks to rejoice only in Him Who is above all. Hence in the holy Canticle, when the glorious Virgin said, My soul magnifies the Lord; and my spirit has exulted, she pointedly added, in God my Saviour: as if she were saying, My soul, which magnifies the Lord, exults not in anything else whatever, but only in Him Whom by loving it magnifies. For she knew that there is another, blameworthy exultation, since the world is said to rejoice while tending towards mourning, of whom Solomon says: They rejoice when they have done evil, and exult in the worst things (Prov. 2:14). Hence also the Apostle describes not just any joy in the hearts of the saints, but [joy] in the Holy Spirit. Hence David, when he said, Rejoice, you just, added, in the Lord (Ps. 32:1). Hence, when he said to the Lord, My lips shall rejoice when I sing, he added, to Thee (Ps. 70:23). For none of those rejoices with this exultation who exults only in present things and does not desire to share in eternal goods: he who believes exile to be the fatherland, and by whom death is reckoned life; whose god is the belly, and whose adornment is not in his conduct but in his clothing: who, when he is praised, is lifted up; and when he has been blamed, is driven by great goads of anger: who is not humbled with the meek, but is raised up in the trappings of pride, and gazes upon others as if from the high brow of a mountain.

9. Quid sit laetari in Jesu. Sed quis haec ad plenum ita potest calcare, ut ab hac exsultatione, iisdem vitiis interpellantibus, nec ad momentum se credat posse abstrahi; cum Scriptura pronuntiet, Corpus quod corrumpitur aggravat animam, et deprimit terrena inhabitatio

9. What it is to rejoice in Jesus. But who can so fully trample these things underfoot that he would believe he cannot be drawn away from this exultation even for a moment, when the same vices intervene; since Scripture declares, The body which is corrupted weighs down the soul, and the earthly dwelling presses down

Editors' notes and page, col. 2132

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(2) ‹anchor: sed in amictu› · call in col 2132

Ita Mss. Editi autem, in actu.

So the manuscripts. The printed editions, however, read "in actu" (in action).

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sensum multa cogitantem (Sap. IX, 15)? Ingemiscens ergo, o anima sancta quaecumque in Domino exsultas, quoties te ab hac exsultatione abstractam esse videris, dicito, Ne projicias me, Domine, a facie tua, et Spiritum sanctum tuum ne auferas a me: redde mihi laetitiam salutaris tui, et spiritu principali confirma me (Psal. L, 13, 14). Et hic attentius intuere, quam exsultationem petierit. Quod enim hebraice Jesus, hoc latine Salutaris dicitur. Quae enim haec laetitia est Jesu, nisi contemplatio ejus, qualis venturus est in gloria sua? Sciendum vero est, quia illi tunc hac claritate potientur, qui hic positi Redemptoris sui vestigia imitantur. Et quidem Dominum Jesum legimus doluisse, flevisse, ex itinere fatigatum fuisse, opprobria et contumelias sustinuisse, sputa, flagella, crucem suscepisse: nunquam tamen legimus eum risisse, prosperatum in praesenti fuisse. Hinc plane, hinc in spe gaudent omnes electi, cum coeperint adversitatibus mundi fatigari, et nullis ejus prosperitatibus fallaciter decipi; scientes procul dubio aliam viam non superesse, per quam possint coelos penetrare. Hinc est quod idem Dominus ait discipulis suis, Beati estis cum vos maledixerint homines, et persecuti vos fuerint, et dixerint omne malum adversum vos, mentientes, propter me. Gaudete in illa die et exsultate: ecce enim merces vestra multa est in coelis (Matth. V, 11 et 12). Sed in his pressuris atque angustiis nequaquam possent subsistere, et, quod his majus est, gaudere, nisi veraciter in conspectu Dei et hominum humiles essent. Quibus Dominus eorum ait, Discite a me quia mitis sum et humilis corde, et invenietis requiem animabus vestris (Id. XI, 29). Hinc iterum dicit, Beati mites, quoniam ipsi possidebunt terram (Id. V, 4).

the mind that thinks on many things (Wis. 9:15)? Groaning, therefore, O holy soul, whoever you are that exult in the Lord, as often as you see yourself drawn away from this exultation, say: Cast me not away, O Lord, from Thy face, and take not Thy Holy Spirit from me: restore to me the joy of Thy salvation, and strengthen me with a princely spirit (Ps. 50:13–14). And here consider more attentively what exultation he sought. For what in Hebrew is called Jesus is in Latin called Salutaris [the Saving One]. For what is this joy of Jesus, if not the contemplation of Him, such as He will come in His glory? But it must be known that those will then enjoy this brightness who, placed here, imitate the footsteps of their Redeemer. And indeed we read that the Lord Jesus grieved, wept, was wearied from the journey, endured reproaches and insults, spittings, scourges, took up the cross: yet we never read that He laughed, that He prospered in the present life. Hence plainly, hence all the elect rejoice in hope, when they begin to be wearied by the adversities of the world and to be deceived falsely by none of its prosperities; knowing beyond doubt that no other way remains by which they may be able to penetrate the heavens. Hence it is that the same Lord says to His disciples: Blessed are you when men shall curse you, and shall have persecuted you, and shall have said every evil against you, lying, for My sake. Rejoice in that day and exult: for behold, your reward is great in heaven (Matt. 5:11–12). But in these pressures and straits they could by no means stand firm, and, what is greater than these, rejoice, unless they were truly humble in the sight of God and of men. To whom their Lord says: Learn from Me, because I am meek and humble of heart, and you shall find rest for your souls (Matt. 11:29). Hence again He says: Blessed are the meek, for they shall possess the land (Matt. 5:4).

10. Humilitatis commendatio. Humilitas fucata. Hinc etiam haec Virgo gloriosa beatam se dici ab omnibus generationibus manifestat, eo quod ejus humilitatem Deus respexit. Nam subdit, Quia respexit humilitatem ancillae suae; ecce enim ex hoc beatam me dicent omnes generationes (Luc. I, 48). O vere beata humilitas, quae Deum hominibus peperit, vitam mortalibus edidit, coelos innovavit, mundum purificavit, paradisum aperuit, et hominum animas ab inferis liberavit! O vere, inquam, gloriosa Mariae humilitas, quae porta paradisi efficitur, scala coeli constituitur! Facta est certe humilitas Mariae scala coelestis, per quam descendit Deus ad terras. Quia respexit, inquit, humilitatem ancillae suae; ecce enim ex hoc beatam me dicent omnes generationes. Et quid est dicere, Respexit; nisi, Approbavit, placuit ei humilitas mea? Unde per prophetam Dominus dixit, Ad quem respiciam, nisi ad pauperculum et humilem, et trementem sermones meos (Isai. LXVI, 2)? Hinc David Domino dicit, Quia respexisti humilitatem meam, salvasti de necessitatibus animam meam (Psal. XXX, 8). Multi siquidem videntur in conspectu hominum humiles esse, ut ab eis beatificentur: sed eorum humilitas a Domino non respicitur, quia falso, et non vere de humilitate gloriantur. Si enim veraciter humiles essent, Deum ab hominibus, et non se vellent laudari; non in hoc mundo eorum spiritus exsultaret, sed in Deo salutari; humilitatem suam non ab hominibus conspici, sed a Deo exoptarent. Sequitur in hoc sancto Cantico, Quia fecit mihi magna qui potens est, et sanctum nomen ejus (Luc. I, 49). Quae tibi magna fecit, quaeso, gloriosa Virgo, ut dici beata merearis? Puto enim, imo veraciter credo, ut creatura ederes Creatorem, famula Dominum generares; ut per te Deus mundum redimeret, per te illuminaret, per te ad vitam revocaret.

10. The commendation of humility. Counterfeit humility. Hence also this glorious Virgin declares that she is called blessed by all generations, because God regarded her humility. For she adds: Because He has regarded the humility of His handmaid; for behold, from henceforth all generations shall call me blessed (Luke 1:48). O truly blessed humility, which bore God for men, brought forth life for mortals, renewed the heavens, purified the world, opened paradise, and freed the souls of men from the underworld! O truly, I say, glorious humility of Mary, which is made the gate of paradise, is established as the ladder of heaven! The humility of Mary has certainly become the heavenly ladder by which God descended to the earth. Because He has regarded, she says, the humility of His handmaid; for behold, from henceforth all generations shall call me blessed. And what is it to say, He has regarded, if not, He has approved, my humility has pleased Him? Whence the Lord said through the prophet: To whom shall I look, if not to the poor little one and the humble, and to him who trembles at My words (Isa. 66:2)? Hence David says to the Lord: Because Thou hast regarded my humility, Thou hast saved my soul out of distresses (Ps. 30:8). For many seem to be humble in the sight of men, so that they may be called blessed by them: but their humility is not regarded by the Lord, because they glory in humility falsely and not truly. For if they were truly humble, they would wish God, and not themselves, to be praised by men; their spirit would not exult in this world, but in God the Saviour; they would long for their humility to be beheld not by men, but by God. There follows in this holy Canticle: Because He who is mighty has done great things for me, and holy is His name (Luke 1:49). What great things has He done for you, I ask, glorious Virgin, that you should deserve to be called blessed? For I think, nay I truly believe, that as a creature you brought forth the Creator, as a handmaid you begot the Lord; that through you God redeemed the world, through you He enlightened it, through you He recalled it to life.

11. Precatio ad beatam Virginem. Huc usque, o Virgo beata, de te ipsa quae nos ad amorem Dei accenderent fideliter protulisti: ea vero quae sequuntur, humano generi prophetasti. Meum autem votum exstitit ea tantum inde transcurrere, quae ad tui laudem nominis pertinerent. Sed haec quae de te ipsa narrasti, neque ut dignitas tua meretur, dicere potuisti. Quas ergo tibi laudes fragilitas humani generis

11. A prayer to the blessed Virgin. Up to this point, O blessed Virgin, you have faithfully set forth concerning yourself the things which might kindle us to the love of God: but the things which follow you prophesied to the human race. My wish, however, has been to run through from it only those things which pertain to the praise of your name. But these things which you have recounted concerning yourself, not even you were able to speak as your dignity deserves. What praises, then, to you the frailty of the human race

Editors' notes and page, col. 2133

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(1) ‹anchor: not visible in the crop› · call in col 2133 or 2134 (above the crop)

Sic editi. At Ms. cb. cum m., tuum Natale. Vindocinensis autem, tuam assumptionem.

So the printed editions. But manuscript cb., with m., reads "your Nativity [feast-day]"; the Vendôme manuscript, however, "your assumption."

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persolvet, quae solo tuo commercio recuperandi aditum invenit? Accipe itaque quascumque exiles, quascumque meritis tuis impares gratiarum actiones: et cum susceperis vota, culpas nostras orando excusa. Admitte nostras preces intra sacrarium exauditionis, et reporta nobis gratiam reconciliationis. Sit per te excusabile, quod per te ingerimus; sit impetrabile, quod fida mente poscimus. Accipe quod offerimus, impetra quod rogamus, excusa quod timemus: quia nec potiorem meritis invenimus ad placandam iram Judicis quam te, quae meruisti esse mater Redemptoris et Judicis. Succurre ergo miseris, juva pusillanimes, refove flebiles; ora pro populo, interveni pro clero, intercede pro monachorum choro, exora pro devoto femineo sexu: sentiant omnes tuum levamen, quicumque devote celebrant tuum nomen. Sit tibi compassio super afflictis, sit pius affectus super coelorum peregrinis: et cum te semper laetantem aspicis, fletus nostros, quaesumus, ipsa ad Deum admittas, eumque ut proprium filium pro nobis interpelles. Nos enim adhuc in hac terra affligimur, persequimur, injuriis lacessimur, opprobriis afficimur, esurimus, sitimus, somnum patimur, in carcere retinemur. Tu vero in coelestibus regnis praelata es cunctis virginum choris, tu Agnum quocumque perrexerit sequeris (Apoc. XIV, 4). Tu virgineos choros et ab incentivae carnis illecebris alienos per albentia lilia rosasque vernantes ad fontes perennis vitae potandos invitas. Tu in illa beatorum felicissima regia, primi ordinis dignitate indepta, plantis roscidis oberrans, inter paradisi amoenitatem gramineosque crocos tenero poplite pergis, felicique palma violas immarcescibiles carpis. Tu concinis sine fine choris conjuncta summis; Angelis Archangelisque sociata, indefessa voce, Sanctus (Id. IV, 8)! clamare non cessas. Tu in cubiculo Regis beatitudinum gemmis ac margaritis ornata assistis. Tibi thronus regius ab Angelis collocatur in aula aeterni Regis, teque ipse Rex regum ut matrem veram et decoram sponsam prae omnibus diligens amoris amplexu sibi associat. Nec mirum, si dignetur tibi adgaudere Deus regnans in coelis, quem tu parvulum ex te hominem natum toties osculata es in terris. Has ergo tuas felicitates possidens, convertere ad nostrarum miseriarum salutem.

will repay, which found the way of recovery through your commerce alone? Accept therefore our thanksgivings, however meagre, however unequal to your merits they may be: and when you have received our vows, excuse our faults by your prayer. Admit our prayers within the sanctuary of hearing, and bring back to us the grace of reconciliation. Let what we bring in through you be excusable through you; let what we ask with faithful mind be obtainable. Accept what we offer, obtain what we ask, excuse what we fear: for we find none more powerful in merits for appeasing the wrath of the Judge than you, who were found worthy to be the mother of the Redeemer and Judge. Help therefore the wretched, aid the faint-hearted, comfort the weeping; pray for the people, intervene for the clergy, intercede for the choir of monks, entreat for the devout female sex: let all who devoutly celebrate your name feel your relief. Let there be in you compassion for the afflicted, let there be loving affection for the pilgrims of heaven: and while you behold yourself ever rejoicing, we beseech you, admit our weeping to God yourself, and entreat Him for us as your own Son. For we are still afflicted in this earth, we are pursued, we are harassed with injuries, we are visited with reproaches, we hunger, we thirst, we suffer sleep, we are held in prison. But you in the heavenly kingdoms are set above all the choirs of virgins, you follow the Lamb wherever He has gone (Rev. 14:4). You invite the virgin choirs, strangers to the enticements of the inflaming flesh, through whitening lilies and blooming roses, to drink at the fountains of everlasting life. You, in that most happy palace of the blessed, having attained the dignity of the first rank, wandering with dewy feet, walk with tender knee amid the loveliness of paradise and the grassy crocuses, and with happy palm pluck the unfading violets. You sing without end, joined to the highest choirs; associated with the Angels and Archangels, with unwearied voice you do not cease to cry, Holy (Rev. 4:8)! You stand in the chamber of the King, adorned with the gems and pearls of beatitudes. For you a royal throne is placed by the Angels in the hall of the eternal King, and the King of kings Himself, loving you above all as His true mother and comely bride, joins you to Himself in the embrace of love. Nor is it any wonder if God, reigning in heaven, deigns to rejoice with you, Whom, as a little one born of you as man, you so often kissed on earth. Possessing therefore these your felicities, turn to the relief of our miseries.

12. Beata Virgo quomodo colenda. Inter haec igitur, fratres charissimi, cum toto mentis affectu beatissimae Virginis nos intercessionibus committamus, omnes ejus patrocinia omni nisu imploremus: ut dum nos supplici eam obsequio frequentamus in terris, ipsa nos sedula prece commendare dignetur in coelis. Neque enim dubium, quae meruit pro liberandis proferre pretium, posse plus sanctis omnibus, liberatis impendere suffragium. Sed quid nobis prodest hanc interpellare vocibus, nisi etiam humilitatis ejus exempla teneamus? Curemus ergo, dilectissimi fratres, ut qui hujus diei festivitati interesse cupimus, vestimentis humilitatis atque charitatis induti appareamus. Non nos invidia alienae felicitatis torqueat, non ira usque ad divisionem dilaniet, non cupiditas Christum a nobis excludat, non saeculi tristitia exurat, non prosperitas ejus incaute decipiat, non luxuria inquinet, non immunditia polluat, non elatio corrumpat, non superbia inflet: ut dum nos virtutibus ornatos, charitate conjunctos, humilitate fundatos beata Dei Genitrix suae nos interesse festivitati perspexerit, ardentius nobis subvenire festinet apud Filium et Dominum suum Jesum Christum, Deum et Salvatorem nostrum; qui coronis perennis regni glorificat sanctos suos, et est aeterna laus et exspectatio omnibus electis ejus: ipsi gloria, virtus, potestas, aeternitas, et nunc et semper per immortalia saecula saeculorum. Amen.

12. How the Blessed Virgin is to be honoured. Amid these things therefore, dearest brethren, let us commit ourselves with the whole affection of our mind to the intercessions of the most blessed Virgin, let us all implore her patronage with every effort: so that while we frequent her with suppliant homage on earth, she herself may deign to commend us with diligent prayer in heaven. For there is no doubt that she who was found worthy to bring forth the price for those to be set free is able, more than all the saints, to bestow her support on those set free. But what does it profit us to call upon her with our voices, unless we also hold to the examples of her humility? Let us take care therefore, dearly beloved brethren, that we who desire to be present at the festival of this day may appear clothed in the garments of humility and charity. Let not envy of another's happiness torment us, let not anger tear us apart even to division, let not cupidity shut Christ out from us, let not the sadness of the world burn us up, let not its prosperity deceive us unawares, let not lust defile us, let not uncleanness pollute us, let not elation corrupt us, let not pride puff us up: so that when the blessed Mother of God has seen us, adorned with virtues, joined in charity, grounded in humility, present at her festival, she may hasten more ardently to help us before her Son and Lord Jesus Christ, our God and Saviour; Who glorifies His saints with the crowns of the everlasting kingdom, and is the eternal praise and expectation of all His elect: to Him be glory, power, might, eternity, both now and always through the immortal ages of ages. Amen.

Editors' notes and page, col. 2134

Footnotes

(2) ‹anchor: dubium, quae› · call in col 2134

In Mss., quod.

In the manuscripts, "quod."

(printed under page 329)