Sermon 110
Pfeiffer Sermon 110Middle High German + EnglishAbout this edition
Got der vater sante den heiligen geist sînes suns. Von den worten sprechent die lêrer, daz got sînen heiligen geist drîerleie menschen sendet. Die êrsten sint die anhebenden menschen, wan got gêbe sich uns gerne, wenne wir in nâch dem aller hœhsten enpfâhen kunden, als er selber sprichet ‘wenne der geist der wârheit kumt, der wirt iuch lêren alle wârheit.’ Ich spriche, daz eins ieglîchen getriuwen meisters reht ist, daz er die meinunge habe zuo den, die er lêret, daz er in sie bringen welle allez, daz er kan. Dar umbe sendet got tegelîche den heiligen geist in diu herzen, diu in irm anheben triu-lîche würkent, wan wir âne in niht vermügen. Daz sint die gâbe des heiligen geistes, swenne der mensche mit ganzer meinunge sîns herzen alliu sîniu werc würket nâch dem aller besten sîner erkantnüsse, unde swenne er noch bezzers verstüende, daz er ez gerne tuon wolte. Die menschen werdent von dem heiligen geiste gelêret, daz sie got mit stêtem flîze suochent in einem solhen luste, daz in nihtes niht in der zît smecket dan got alleine. Sie werdent ouch von im gelêret, gote ûz ganzer minne ze volgen unde genuoc ze sîn von ganzem herzen alsô: obe sie westen, daz in got in der zît allez lîden wolte zuo füegen, sô wolten sie ez frœlîche ûf nemen.
Zem andern mâle sendet ouch got den heiligen geist in die zuonemenden menschen, daz sie sich selber erkennen lernent, wie sie von gote hie in der zît über alle crêatûre geordent sint. Und ûz dem erhehent sie sich von innen über sich selber zuo gote, der sie beschaffen hât, unde betrüebent sich alles des niht, daz in von smâcheit hie in der zît mag erboten werden, unde fröuwent sich ouch der êre niht, diu in getân wirt. Der heilige geist würket ouch in sie unde gît in zuo erkennen, wie daz bilde der heiligen drîvaltikeit in ir sêle gedrücket ist. Und ûz dem werdent sie in sô rîchen gesmak gotes gesetzet, daz in allez daz süeze unde semfte ze lîden wirt, waz got über sie verhenget. Dâ von sprichet der herre ‘mîn bürde ist ringe unde mîn joch süeze.’ In wirt ouch der heilige geist gesant, daz sie erkennen werdent, daz sie von gnâden dar zuo geschicket sint, daz sie mügent zuo nemen über die engel.
God the Father sent the Holy Spirit of his Son. Concerning these words the teachers say that God sends his Holy Spirit to three kinds of people. The first are beginners, for God would gladly give himself to us if only we knew how to receive him in the highest way, as he himself says: “When the Spirit of truth comes, he will teach you all truth.” I say that it belongs by right to every faithful master that his intention toward those whom he teaches should be to bring into them everything that he can. Therefore God daily sends the Holy Spirit into the hearts of those who work faithfully in their beginning, for without him we can do nothing. These are the gifts of the Holy Spirit: when a person performs all his works with the whole intention of his heart according to the very best of his knowledge, and if he understood something better, would gladly do it. Such people are taught by the Holy Spirit to seek God with constant diligence in such delight that nothing in time has any savor for them except God alone. They are also taught by him to follow God out of complete love and to satisfy him with their whole heart in such a way that, if they knew that God wished to send them every suffering in time, they would receive it joyfully.
Secondly, God also sends the Holy Spirit into those who are advancing, so that they may learn to know themselves and how here in time they are ordered by God above all creatures. From this they inwardly raise themselves above themselves toward God, who created them, and they are not troubled by any dishonor that may be offered to them here in time, nor do they rejoice in the honor that is shown to them. The Holy Spirit also works in them and gives them to know how the image of the Holy Trinity is impressed upon their soul. From this they are placed in such a rich savor of God that everything God permits to come upon them becomes sweet and gentle for them to bear. Therefore the Lord says: “My burden is light and my yoke is sweet.” The Holy Spirit is also sent to them so that they may know that by grace they are disposed to rise above the angels.
Zem dritten mâle wirt ouch der heilige geist von gote gesant in die volkomenen menschen, got ze meinen in allen irn werken, unt daz sie erkennen, daz alle tugende ein werc gotes sint. Und obe soliche westen, daz in got keinen êwigen lôn geben wolte, nochdanne wolten sie sich in allen tugenden üeben dar umbe, daz sich Kristus dar inne geüebet hât. Und über diu vor geseiten dinc spriche ich, daz der heilige geist âne mitel in dise drîerleie menschen gesant wirt. Des êrsten zuo den anhebenden, daz sie sich durch gotes willen allen menschen undertân machent; unde zuo den zuonemenden, daz sie ir êhtern unde leidigern alse willic sint als irn friunden unde guottêtern. Er kumt ouch zuo den volkomenen in sô grôzer minne, in der sie alwege durch gotes willen lieber sturben, danne ze leben durch ir selbes willen. Unt dar umbe, daz soliche frume menschen an dem enpfâhen des heiligen geistes niht gehindert werden, sô sint sie gerne arm nâch dem ûzern und innern menschen. Nâch dem ûzern sterbent sie allem dem, daz nâtürlich heizet, unde günnent nieman alse wol smâcheit, lîden und ungemach als in selber. Sie sint ouch arm nâch dem innern menschen mit eime volkomenen abescheiden von allem dem, daz crêatûre heizet, mit einer ernstlîchen diemüetikeit innen und ûzen unde mit einer inbrünstigen begirde eines erhabenen muotes über die zît in êwikeit. Sie sint ouch arm an dem geiste, alsô daz sie hie und dort alleine got erkennenn. Sie bedürfent ouch ûzer in selber niht ensuochen, daz sie fürder zuo der êwigen sêlikeit, sît der rehte meister, der heilige geist, sie in der schuole irs herzen alliu dinc lêret, diu sie wîsent zuo dem êwigen lebenne. Sie haltent sich ouch der gâbe unt des gegenwurfes, dâ mite got sîne aller liebsten friunde begâbet hât, daz ist versmêhede der welte werc unde ze minnen des lîbes lîden, ûf daz diu gnâde an in zuo neme unde diu bœse begirde des lîbes abe neme. Wan in dem erkennet man diu werc des heiligen geistes, sô man an nâtürlicher minne abe nimt und alwege mê geneiget ist ûz götlicher minne zuo den werken des innern menschen danne zuo den ûzern. Unt dar umbe daz sie alliu ir werc nâch dem willen gotes an dem aller hœhsten würkent, sô üebent sie sich, daz sie einer lûtern gewizzen niemer âne sint, ûf daz der himelische vater sîn êwigez wort in ir sêle âne underlâz gebern müge. Und ûf daz sie ein erkantnüsse haben, daz sie kinder von gnâden des himelischen vater sîn, sô enpfâhent sie alliu dinc, liep unde leit, von gote in gelîchem muote.
Von den gâben des heiligen geistes sprichet Nestor, der heilige vater, daz sie ouch etwenne den tôtsündern geben werden. In enwerdent ouch etlîche gâbe niht geben, sie haben danne vor riuwe über ir sünde. Dar umbe ist diu gâbe des heiligen geistes zweierleie. Diu êrste heizet ein gâbe umbesus unde der sint niune, daz ist wîsheit, kunst, grôzer geloube, reden mit manigerleie zunge, verstendekeit der geschrift, künftîgiu dinc ze sagen unde sô man daz însprechen des heiligen geistes merken kan. Die gâbe werdent bœsen unde guoten geben, wan der herre Jêsus hete zwelf junger, under den was Judas bœse unde wart verdamnet, wie wol er hete zeichen getân als die frumen junger. Ez werdent ouch etlîche ander gâbe guoten unde bœsen geben, alse dô man etwenne in einer bredie oder in dem lîden Jêsû Kristî andâht unde süezikeit enpfêhet. Die gâbe gît got den knehten, daz sie kinder werden. Unde wan die gâbe den geben werdent, die âne tôtsünde sint, die stênt aller besten, unde wie wol etlîche bœse menschen vil süezikeit in irn werken enpfâhent, sô enist ez in doch niht verdienlîch unde sint ouch niht deste sêliger; als eim geben wirt daz wort wol ze reden oder andern guoten rât ze geben und ist doch selber bœse. Und in dem erschînent soliche, als der heilige geist dâ sî und enist dâ niht. Wan die heiligen veter Macharius unde die andern entêten niemer kein zeichen, ez wêre denne von nôt durch des gelouben willen. Dar umbe ensol man solcher gâbe niemer begern, wan ez wêre ein hôchvart. Aber diu gâbe, dâ von man gedultic, diemüetic unde güetic wirt unde ze andern tugenden komen mac, die sint mit vlîze von gote ze biten.
Thirdly, the Holy Spirit is also sent by God into perfect people, so that they may intend God in all their works and recognize that all virtues are a work of God. And if such people knew that God wished to give them no eternal reward, they would nevertheless exercise themselves in all virtues because Christ exercised himself in them. And beyond the things said above I say that the Holy Spirit is sent without means into these three kinds of people. Firstly, to beginners, so that for God’s sake they make themselves subject to all people; and to those who are advancing, so that they are as well disposed toward those who persecute and afflict them as toward their friends and benefactors. He also comes to the perfect in such great love that for God’s sake they would always rather die than live for their own sake. And therefore, so that such good people may not be hindered in receiving the Holy Spirit, they gladly become poor according to both the outer and the inner man. According to the outer man they die to everything that is called natural, and they wish dishonor, suffering, and distress upon no one so readily as upon themselves. They are also poor according to the inner man through a complete detachment from everything that is called creature, with an earnest humility inwardly and outwardly and with a fervent desire of an uplifted mind above time into eternity. They are also poor in spirit, so that here and hereafter they know God alone. Nor do they need to seek outside themselves anything that may further them toward eternal blessedness, since the true master, the Holy Spirit, teaches them in the school of their heart all things that direct them toward eternal life. They also hold to the gift and the object with which God has endowed his dearest friends, namely contempt for the works of the world and love of bodily suffering, so that grace may increase in them and the evil desire of the body decrease. For by this one recognizes the works of the Holy Spirit: when one decreases in natural love and becomes ever more inclined out of divine love toward the works of the inner man than toward those of the outer. And because they perform all their works according to the will of God in the highest way, they exercise themselves so that they are never without a pure conscience, so that the heavenly Father may ceaselessly beget his eternal Word in their soul. And so that they may have the knowledge that by grace they are children of the heavenly Father, they receive all things, both pleasant and painful, from God with an equal mind.
Concerning the gifts of the Holy Spirit, Nestor, the holy father, says that they are sometimes also given to mortal sinners. Some gifts are not given to them unless they have first had contrition for their sins. Therefore the gifts of the Holy Spirit are of two kinds. The first is called a gift freely given, and of these there are nine: wisdom, knowledge, great faith, speaking in various tongues, understanding Scripture, foretelling future things, and being able to discern the inward speaking of the Holy Spirit. These gifts are given to the wicked and to the good, for the Lord Jesus had twelve disciples, among whom Judas was wicked and was damned, although he performed signs like the good disciples. Certain other gifts are also given to the good and the wicked, as when one sometimes receives devotion and sweetness in a sermon or in contemplating the suffering of Jesus Christ. God gives these gifts to servants so that they may become children. And when these gifts are given to those who are without mortal sin, they stand in the best condition. And although some wicked people receive much sweetness in their works, this is nevertheless not meritorious for them, nor are they any more blessed because of it, just as someone may be given the ability to speak well or to give good counsel to others and nevertheless be wicked himself. In this such people appear as though the Holy Spirit were there, although he is not there. For the holy fathers Macarius and the others never performed any sign unless it was necessary for the sake of faith. Therefore one should never desire such gifts, for that would be pride. But the gifts through which one becomes patient, humble, and gentle and can come to the other virtues should be diligently asked of God.
Dar nâch seit der heilige vater Nestor von der gâbe, diu keinem sünder geben wirt, daz ist daz lieht in des andêhtigen menschen sêle, daz schînet alle tugent ze tuon unt daz bœse ze lâzen, unde sprichet mit dem grôzen Albertô: götlîchiu gâbe ist gelîch der güete gotes, wan allez, daz hie in der welte von schœne, von freuden und von liebe gesîn mac, daz ist allez unmêzîlich in gote dem heiligen geiste. Dar umbe enwil er in der sêle niht wonen, si sî danne dar zuo geschicket mit ledikeit aller sünde, und ist als dâ ein kint in der muoter lîbe enpfangen wirt, dem wirt diu sêle als balde niht în gegozzen, ez sî denne vor der lîcham unde diu gelider dar zuo geschicket: aller êrste giuzet der heilig geist dem kinde die sêle in unde machet ez lebendic. Und alsô ist sêle unde lîp alwege tôt âne die gegenwürtikeit gotes. Diu sêle ist als ein boum, an dem die krefte tôt sint, und si enmac keine lebende fruht niemer bringen, ez sî denne diu gnâde alwege gegenwürtic. Got gît etlîcher sêle daz wintersaf; aber swenne ein tôtsünder sîne sünde in riuwe sîns herzen ane siht, sô kumt der heilig geist unde giuzet daz sumersaf in die sêle, dâ von si fruht bringet. Wan der frü(h)te sint vil unde sunder drie, die von götlîcher gâbe koment.
Diu êrste trîbet ûz alle sünde. Diu ander machet die sêle lûter unde klâr, als ez an sant Merten erschein: dô der starp, dô wart sîn lîcham als lûter unde klâr als ein glas, zuo eime zeichen, daz sîn sêle in sîme lîchamen ouch lûter unde klâr gewesen ist. Diu dritte fruht zündet die gnâde gotes alsô an, daz in ir nieman irren mac. Sie machent ouch die sêle lebende unde gebent guote gedanken unde fürsätze und gebent der sêle kraft wider den lîcham. Dar nâch sprach der heilige vater: got tuot eime grœzer gnâde denne dem andern, als dâ ein kint ze toufe unde ze gelouben kumt unde daz ander niht; und alsô kumt eime barmherzikeit unde dem andern gerehtikeit. Aber daz ein mensche niht als vil gnâde hât als ein ander, daz ist von sîner schulde, daz er sich dar zuo niht schicket als dirre, sô er ez doch wol tuon möhte als er. Wan got vermant uns ofte ze guoten dingen mit manigerleie widerwertikeit, die er uns zuo sendet: kunden wir ez verstên unde kêren wir dar zuo, als wir solten, sô möhten wir zuo gnâden komen. Aber diu zîtlîche unnütze sorge erblendet die sêle, daz si die gnâde des heiligen geistes niht sehen mac, unt wir die lêre Kristî unde der heiligen versûmen ze tuon unde niht ofte komen zuo dem lîden Jêsû Kristî mit einer miltidunge unsers herzen. Wan als diu sunne mit irm schîne die ganze welt überschīnet, si werde danne von dem gewülke gehindert, alsô schînet diu gnâde des heiligen geistes in aller menschen herzen, si werde denne von unsern sünden gehindert. Unt dar umbe, obe got etwenne mit eime menschen sundere gnâde tuot, des ensol er sich niht übernemen, sunder gê in diemüetige vorhte, daz er niht verlâzen werde. Wan dô der herre Jêsus sîne jungern in die welte sante unde sie wider zuo ime kâmen, dô sprâchen sie: herre, uns sint ouch die bœsen geiste undertân gewesen. Dô sprach er: des selben ensullent ir iuch niht fröuwen, sundern fröuwent iuch, ob iuwer namen in dem himel geschrieben sint. Dar umbe, wer den tiuvel überwinden welle unde zeichen âne betrîegen tuon welle, der stê tegelîche wider alle sünde, dâ mit uns der tiuvel überwinden mac, in starkem strîte und habe gedult in widerwertikeit, dâ von sant Gregorius sprichet: ich schetze mêr die gedult denne diu zeichen der menschen. Die gedult hete ouch sant Antonius: dô er des êrsten ein einsidel wart, dô kâmen die tiuvel zuo im in schiuzlîcher gestalt unde tâten ime grôz lîden mit stôzen unde mit slahen. Dar zuo was er gedultig unde sweic und umbe daz erschein ime der herre Kristus unde sprach: nim war, ich bin alzît bî dir unde mit allen den, die mit gedult lîdent.
After this the holy father Nestor speaks of the gift that is given to no sinner, namely the light in the soul of a devout person, which shines so that he may practice every virtue and leave evil behind, and he says with the great Albert: a divine gift is like the goodness of God, for everything that can exist here in the world of beauty, joy, and love is immeasurably in God the Holy Spirit. Therefore he will not dwell in the soul unless she is prepared for this by being free from every sin. It is as when a child is conceived in its mother’s body: the soul is not immediately poured into it unless the body and its members have first been prepared for it; only then does the Holy Spirit pour the soul into the child and make it alive. And thus soul and body are always dead without the presence of God. The soul is like a tree whose powers are dead, and she can never bear living fruit unless grace is always present. God gives some souls the winter sap; but when a mortal sinner looks upon his sins in the contrition of his heart, the Holy Spirit comes and pours the summer sap into the soul, from which she bears fruit. For there are many fruits, and especially three, that come from the divine gift.
The first drives out every sin. The second makes the soul pure and clear, as appeared in Saint Martin: when he died, his body became as pure and clear as glass, as a sign that his soul in his body had also been pure and clear. The third fruit kindles the grace of God in such a way that no one can hinder her in it. These fruits also make the soul living and give good thoughts and resolutions and give the soul strength against the body. After this the holy father said: God gives one person greater grace than another, as when one child comes to baptism and faith and another does not; and thus mercy comes to one and righteousness to another. But if one person does not have as much grace as another, this is through his own fault, because he does not prepare himself for it as the other does, although he could well do so as the other does. For God often admonishes us toward good things through various adversities that he sends us: if we knew how to understand them and turned toward them as we ought, we could come to grace. But temporal and useless care blinds the soul so that she cannot see the grace of the Holy Spirit, and we neglect to practice the teaching of Christ and the saints and do not often come to the suffering of Jesus Christ with compassion in our hearts. For just as the sun with its brightness shines over the whole world unless it is hindered by clouds, so the grace of the Holy Spirit shines into the hearts of all people unless it is hindered by our sins. Therefore, if God sometimes gives a person special grace, he should not exalt himself because of it, but should walk in humble fear lest he be abandoned. For when the Lord Jesus sent his disciples into the world and they returned to him, they said: Lord, even the evil spirits were subject to us. Then he said: you should not rejoice in this, but rejoice if your names are written in heaven. Therefore whoever wishes to overcome the devil and perform signs without deception should daily stand in strong struggle against every sin by which the devil can overcome us and should have patience in adversity, concerning which Saint Gregory says: I esteem patience more highly than the signs of men. Saint Anthony also had this patience: when he first became a hermit, the devils came to him in terrifying forms and caused him great suffering with blows and strikes. He was patient in this and remained silent, and because of this the Lord Christ appeared to him and said: behold, I am always with you and with all those who suffer patiently.
Hie ist für baz ze wizzen, daz meister Friderich, des ordens der wîzen brüeder, schrîbet von sibenleie wazzern, diu ûz gote fliezent, unde heizent die siben gâbe des heiligen geistes, mit den wir gotes sune werden. Diu êrste gâbe ist diu vorhte unde fliuzet ûf dem wazzer der diemüetikeit. Diu vorhte vertrîbet bœsiu dinc. Wan sô diu gâbe der diemüetikeit ie baz geneiget ist, ie tiefer daz wazzer der gnâde wirt. Und in welhez herze solhiu tiefiu vorhte von gote gegozzen wirt, dâ wirt diu sünde gelâzen, ob halt helle noch tiuvel niht enwêren. Daz wazzer hât sehs teil. Daz êrst ist nâtürlichiu vorhte, als dâ man diu dinc fürhtet, diu der nâtûre schadent. Diu vorhte verdienet noch verliuset niht, wan si enist niht ein underwurf der frîen willekür. Si enist ouch der nâtûre dar umbe niht geben worden, daz si dâ von behalten würde, sunder si ist ze einer stœrunge ûf die nâtûre gozzen durch die sünde Âdâmes und Even. Der ander teil ist menschlîchiu vorhte, diu etwenne törlîch funden wirt, sô man den lîp unt daz nâtürlîche guot ze vil und unordenlîche minnet. Wan ez sint vil menschen, die ê tûsent sünde tæten, ê ir einez stürbe wider sînes fleisches lust, und in der mâze fürhtet der mensche mê sîne nâtûre dan got. Der dritte teil ist weltlîchiu vorhte und ist dem obern gelîch. Der vierde teil ist knehtlîchiu vorhte, dâ man die sünde von vorhte der helle pîne mê lêt denne von minne gotes; diu enhât kein verdienen sunder pîne. Diu vorhte hât zwei ougen: einez ze gote unt daz ander ze der pîne. Der sehste teil ist kintlîchiu vorhte, dâ man die sünde dar umbe lêt, daz man got niht erzürne. Die sehs genanten teil fliezent ûz dem êrsten wazzer der vorhte in daz diemüetige herze.
Diu ander gâbe des heiligen geistes ist wîsheit unde fliuzet in die frîheit unde bediutet die menschen, die frî sint von weltlîcher bekümbernüsse unde sich über alle crêatûre erhehent, ûf daz sie gotes alleine wîse sîn, unde bedenkent, daz der welte wîsheit vor gote ein tôrheit ist. Dar umbe werdent die gerehten an dem jungesten tage gegen irn betrüebarn stên, die sie hie geleidiget habent, unde werdent sehen den lôn, den in gote umbe ir gedult geben wirt, dâ von dan ir betrüeber wol sprechen mügent: owê uns unwîsen unde verdamneten menschen! wan wir haben iuwer wîsheit für eine tôrheit geschetzet und unser tôrheit für eine wîsheit.
Further, one should know that Master Frederick of the Order of the White Brothers writes of seven kinds of waters that flow from God and are called the seven gifts of the Holy Spirit, through which we become sons of God. The first gift is fear and flows upon the water of humility. Fear drives out evil things. For the more deeply the gift of humility inclines, the deeper the water of grace becomes. And into whatever heart such profound fear is poured by God, there sin is abandoned even if there were neither hell nor devil. This water has six parts. The first is natural fear, as when one fears those things that harm nature. This fear neither merits nor loses anything, for it is not subject to free choice. Nor was it given to nature so that nature might be saved through it, but it was poured upon nature as a disturbance through the sin of Adam and Eve. The second part is human fear, which is sometimes found to be foolish when one loves the body and natural good too much and in a disordered way. For there are many people who would rather commit a thousand sins than die contrary to the desire of their flesh, and in this measure a person fears his own nature more than God. The third part is worldly fear and is like the one above. The fourth part is servile fear, in which one leaves sin more from fear of the pains of hell than from love of God; this has no merit but only punishment. This fear has two eyes: one toward God and the other toward punishment. The sixth part is filial fear, in which one leaves sin so as not to anger God. These six parts mentioned flow from the first water of fear into the humble heart.
The second gift of the Holy Spirit is wisdom and flows into freedom and signifies those people who are free from worldly cares and raise themselves above all creatures so that they may be wise in God alone, and who consider that the wisdom of the world is foolishness before God. Therefore on the Last Day the righteous will stand before those who afflicted them and caused them suffering here, and they will see the reward that God gives them for their patience; and then those who afflicted them may well say: woe to us foolish and damned people, for we regarded your wisdom as foolishness and our foolishness as wisdom.
Diu dritte gâbe ist der vernunft. Wan vernunft unde wîsheit hât ein underscheit. Daz heizet vernunft, sô der sin an der crêatûre erliuhtet wirt, als wir sehen die lûtern unde schœnen sunne, sô ist got noch schœner. Aber diu wîsheit ist ein smeckendiu süeze, als dâ man des honiges süeze kostet, sô ist got noch süezer.
Diu vierde gâbe ist des râtes und ist drîveltig. Ein rât heizet etwenne ein betrachten guoter dinge zuo eime guoten ende ze bringen. Der ander ist, daz man daz gemeine guot mit andern triulîche teile. Daz dritte ist, daz man den obersten undertân sî und den nêhsten êre unde sich gelîche dem gelîchen unde dem undertânen mit lêre unde guoten ebenbilden vor sî, und ist sunder ûf die volkomenen gâbe der êwigen freuden geredet, als geschrieben stêt in dem buoche der tougen ‘sie enhungert noch endürstet niht unde dehein hitze vellet ûf sie noch der tôt nêhent sich zuo in niht.’ Der rât heizet ouch ein anbringen; als geschrieben stêt ‘wilt dû volkomen werden, sô verkoufe allez daz dû hâst unde gip ez armen liuten.’ Der rât ist ouch etwenne ein rât der fürsihtekeit sunderer erliuhtunge, ûz dem man bedenkende wirt, wes man schuldig ist.
The third gift is intellect. For intellect and wisdom differ. It is called intellect when the mind is enlightened through creatures, as when we see the pure and beautiful sun and know that God is still more beautiful. But wisdom is a savoring sweetness, as when one tastes the sweetness of honey and knows that God is still sweeter.
The fourth gift is counsel and is threefold. Counsel sometimes means considering good things in order to bring them to a good end. The second is that one faithfully shares the common good with others. The third is that one be subject to superiors, honor one’s neighbor, conform oneself to one’s equals, and be an example to those beneath one through teaching and good example. This is spoken especially with regard to the perfect gift of eternal joys, as it is written in the Book of Revelation: “They shall neither hunger nor thirst, and no heat shall fall upon them, nor shall death draw near to them.” Counsel is also called an exhortation, as it is written: “If you wish to become perfect, sell everything that you have and give it to the poor.” Counsel is also sometimes a counsel of foresight through special illumination, by which one becomes mindful of what one is obliged to do.
Diu fünfte gâbe ist sterke, von der vier dinc gênt, diu zuo der sterke gehoerent, als Tullius sprichet. Daz êrste ist ein grœze ze bedenken ûzerwelter dinge. Daz ander ist ein getrûwen der tugende, wan der muot wirt ringe in grôzer gewisser hoffenunge. Daz dritte ist gedult und ein sache nützer dinge in tegelîchem willigem lîden. Daz vierde ist stêtekeit unde ein tugent merklicher rede, diu êweclîche belîbet.
Diu sehste gâbe ist der kunst, von der die lêrer sprechent, dâ ein mensche sîniu werc bringen kan zuo einer solhen sache, dâ mit er sich mit got vereinet.
The fifth gift is fortitude, from which proceed four things that belong to fortitude, as Tullius says. The first is magnanimity in considering excellent things. The second is confidence in virtue, for the mind becomes light through great and certain hope. The third is patience: willing, continual suffering for the sake of useful things. The fourth is steadfastness, a virtue of well-considered reason that endures continually.
The sixth gift is knowledge, concerning which the teachers say that through it a person knows how to direct his works toward such an end whereby he becomes united with God.
Diu sibende gâbe ist der miltekeit, zuo der driu dinc gehoerent. Daz ist üebunge an dem dienste gotes unde diu dinc ze êren, diu dar zuo gehoerent, unde ze gelouben der heiligen geschrift, waz si lêret unde gebiutet. Dar umbe hât got den gewalt gegeben, sîne süne ze werden, die niht ûz dem fleische, sunder ûz gote geborn sint. Wan die süne des fleisches, der wandel unde werc nâch dem bluote smecket und der leben ûz sünden kumt, die gewinnent weder hie noch dort des tages mitel niht. Ouch enheizent die niht kinder gotes, die unreht guot inne hânt, sunder süne des tiuvels, als der herre Jêsus zuo den juden sprach ‘ir sît geborn von iuwerm vater dem tiuvel, wan ir tuot sîniu werc.’ Daz sint diu werc des fleisches, diu daz rîche gotes niht besitzent, als geschrieben stêt: waz von fleische geborn ist, daz ist fleisch; aber waz von geiste geborn ist, daz ist ein geist. Daz fleisch ist grop unde der geist edel und ir beider nâtûre ist ungelîch unde wider einander. Dar umbe ist ein underscheit zwischen geistlîcher unde lîplîcher geburt. Diu lîplîche geburt machet den menschen in nâtürlîcher ordenunge ze sünden, aber diu geistlîche bringet in von sünden ze gnâden. Diu êrste geburt bringet kinder des zornes unde diu ander kinder der minne. Stürbe ein mensche in der êrsten geburt, er würde verdamnet, aber diu ander bringet den ungerehten wider in gerehtikeit. Diu êrste bringet den menschen schuldigen in die welt und als ein kint des vindes; aber diu ander machet in unschuldig unde wirdic des êwigen lebens und ein kint gotes unde verwandelt daz kint des fluoches in ein kint des segens, des der heilig geist ein würker, ein erliuhter und ein reiniger ist, der mit dem vater unde mit dem sune hêrschet got êweclîche. Âmen.
The seventh gift is piety, to which three things belong. These are exercise in the service of God, honoring the things that belong to it, and believing Holy Scripture in what it teaches and commands. Therefore God has given power to become his sons to those who are born not of the flesh but of God. For the sons of the flesh, whose conduct and works savor of blood and whose life proceeds from sin, attain neither here nor hereafter the midday. Nor are those called children of God who possess unjustly acquired goods, but sons of the devil, as the Lord Jesus said to the Jews: “You are born of your father the devil, for you do his works.” These are the works of the flesh, which do not possess the kingdom of God, as it is written: what is born of flesh is flesh, but what is born of spirit is spirit. The flesh is coarse and the spirit noble, and their two natures are unlike and opposed to one another. Therefore there is a distinction between spiritual and bodily birth. Bodily birth places man, according to the natural order, in sin, but spiritual birth brings him from sin to grace. The first birth brings children of wrath, and the second children of love. If a person died in the first birth, he would be damned, but the second brings the unrighteous back into righteousness. The first brings man guilty into the world and as a child of the enemy; but the second makes him innocent and worthy of eternal life and a child of God, and transforms the child of the curse into a child of blessing. The Holy Spirit is the worker, illuminator, and purifier of this, who with the Father and the Son reigns as God eternally. Amen.