Ecclesiastical Elucidation

Creator: Josse Clichtove | Date: 1515/1516 | Notes: Original title: Elucidatorium ecclesiasticum A four-book humanist commentary on the Church's hymns, canticles, antiphons, responsories, sequences, and the Mass with its Canon. The work examines these texts lemma by lemma, correcting corrupt readings, analyzing meter and rhythm, identifying authors where possible, and moving from literal interpretation to spiritual understanding. 👉 <a href="https://tryleo.ai/collections/exlatinis/the-names-in-letters-of-gold-a-paris-theologian-who-corrected-a-thousand-errors-then-stopped-at-the-canon">Read our introductory primer, full report, and finding guide here</a> 📜 <a href="https://archive.org/details/bub_gb_bF5PKSaSmtwC">View the original file on Internet Archive</a> This text was transcribed and translated as part of the ExLatinis project—an effort by Leo to make English translations of every published text in Latin in early modern Europe (between 1450 and 1750) available to the public for free online.

Title: Ecclesiastical Elucidation
Creator: Josse Clichtove
Date: 1515/1516
Notes: Original title: Elucidatorium ecclesiasticum A four-book humanist commentary on the Church's hymns, canticles, antiphons, responsories, sequences, and the Mass with its Canon. The work examines these texts lemma by lemma, correcting corrupt readings, analyzing meter and rhythm, identifying authors where possible, and moving from literal interpretation to spiritual understanding. 👉 <a href="https://tryleo.ai/collections/exlatinis/the-names-in-letters-of-gold-a-paris-theologian-who-corrected-a-thousand-errors-then-stopped-at-the-canon">Read our introductory primer, full report, and finding guide here</a> 📜 <a href="https://archive.org/details/bub_gb_bF5PKSaSmtwC">View the original file on Internet Archive</a> This text was transcribed and translated as part of the ExLatinis project—an effort by Leo to make English translations of every published text in Latin in early modern Europe (between 1450 and 1750) available to the public for free online.

Document notes

Original title: Elucidatorium ecclesiasticum A four-book humanist commentary on the Church's hymns, canticles, antiphons, responsories, sequences, and the Mass with its Canon. The work examines these texts lemma by lemma, correcting corrupt readings, analyzing meter and rhythm, identifying authors where possible, and moving from literal interpretation to spiritual understanding. 👉 Read our introductory primer, full report, and finding guide here 📜 View the original file on Internet Archive This text was transcribed and translated as part of the ExLatinis project—an effort by Leo to make English translations of every published text in Latin in early modern Europe (between 1450 and 1750) available to the public for free online.

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SC. SUP. 21. Pl. 5.

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SC. SUP. 21. Pl. 5.

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32 4 B 14

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32 4 B 14

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1 2

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1 2

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REVERENDO IN CHRISTO Patri ac Domino D. Ioanni Gozthon, de Zelesthe superiore in Pannonia: Ecclesiæ Iauriensis Episcopo dignissimo, locique eiusdem comiti perpetuo: Iudocus Clichthoueus Neoportuensis: sacra Theologiæ pro fessor humillimus: < Psal. 46> AD monet nos diuinus Psaltes, sacra- tissime antistes: quod deo sapienter psallamus, non sola scilicet nuda ver ba ore proferentes, sed & piam eoru[m] intelligentiam ac sensum, mente in deum excitata meditates. Quod pla ne non tantum ad psalmodiam & sacram psalmoru[m] decantationem accommodandum putem: verum- etiam & ad omnem quæ deo ritè exhibetur lauda- tionem ac orationem: quandoquidem omnis illa si- cut rectè integrèque proferri à mynistris ecclesiasti cis debet: ita & sanè intelligi, quo animum orantis intentius in deum erigat & syncerius affectum red dat. Idè quoque docet deiloquus Paulus ad Corin- < I. Cor 14> thios scribens. Orabo (inquit) spiritu, orabo & men te: psallam spiritu, psallam & mente. Vbi & spiritu & mète orare vocat, diuinas quidem laudes ore de- promere, & eas intelligetia mèteque capere. Quod si desit eorum quæ deo concinuntur intellectus: mens orantis plerumque ociosa est, & sine opera- tione intentioneque in deum. Et tunc potissimum id locum habet: quod dominus per Esaiam prophet tam conqueritur, cùm ait. Populus hic labiis me ho norat: cor autem eorum longè est à me. Quod præ fertim in viris ecclesiasticis summopere dignum est A ii repre-

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REVEREND IN CHRIST To the Father and Lord, Lord John Gozthon, of Zelesthe in Upper Pannonia: most worthy Bishop of the Church of Jaurinum and perpetual count of the same place: Iodocus Clichthoueus of Neopportus: most humble professor of sacred Theology: < Ps. 46 > The divine Psalmist warns us, most sacred prelate, that we should sing psalms to God wisely, namely, not only by uttering bare words with the mouth, but also by meditating with the mind upon their pious understanding and meaning, the mind being lifted up to God. This I judge to be applicable not only to psalmody and the singing of the sacred psalms, but also to every praise and prayer rightly offered to God; since all such worship ought not only to be rightly and fully pronounced by ministers of the Church, but also indeed to be understood, so that it may more earnestly raise the mind of the one praying toward God and render the affection more sincere. The same thing the godly-spoken Paul also teaches in writing to the Corinthians. I will pray, says he, with the spirit, I will pray also with the mind; I will sing with the spirit, I will sing also with the mind. Where he calls it praying with spirit and mind, he means, indeed, that the divine praises are uttered with the mouth, and grasped with understanding and mind. But if understanding of the things sung to God is lacking, the mind of the one praying is for the most part idle and without action or attention toward God. And then especially that saying has place, which the Lord through the prophet Isaiah complains of, when he says: This people honors me with their lips, but their heart is far from me. Which is especially most worthy of consideration in ecclesiastical men A ii repre-

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E P I S T O L A. sæ prosas, & cætera id genus ad officium ecclesiasticum attinentia: quo sycæriorem deo exhibeant famulatu, & tam corde quàm voce, tam animo quà corpore debitum illi præstent obsequium, ipsumque adorent in spiritu & veritate: quemadmodum teste Euangelio deus qui spiritus est, adorari petit. Id sanè frequentius solicito reuoluens animo grauissima tua paternitas, zoelo domus dei succesa, multo iam tempore indoluit tantam in ecclesia dei inua lescere insitiam atque tam crassam eorum qui sancto mynistrat altari, & diuinas ex officio personat laudes, ignorantiam vt rari admodum inueniantur qui exactè & integrè quæ legunt aut canunt, intelligant, qui eoru quæ ore expromint sensum capiant, aut recta teneant percipiantve sententiâ. Vnde permulti ipsorum redduntur animo aridi, instar aquæ gelidi & in diuinis persoluédis officiis prorsus (extincto spiritus feruore) tepidi, qui labiis quidem per strepunt sacra cantica sed intimo corde nullam eorum tenent intelligentiam. Cæterum vt huic graui morbo iam latè grassanti & totum penè occupanti Christianum orbem, pro viribus occurrere mederive possit insignis tua dignitas, cum apud celeberrimam Parisiorum academiam diuersaretur ad tempus, non pertæsa tam difficilem & longinquam à solo natali peregrinationem: vt more Pythagoræ & Platonis illustrium philosophorum etiam apud exteros præclaras exquireret, & capesseret disciplinas: me pro incredibili sua humanitate in mutuam familiaritatem & quotidianam congressionem ascitum: assiduis adhortata est impulsibus, & cotinua efflagitatione solicitauit: vt hymnos ecclesiasticos qui in A iii ho-

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...such prose, and other things of that kind pertaining to ecclesiastical duty: that they may render a more acceptable service to God, and, both in heart and in voice, both in mind and in body, perform the obedience due to Him, and worship Him in spirit and in truth; as indeed the Gospel testifies that God, who is a spirit, seeks to be worshiped. This surely your most serious paternity, more than once revolving in a careful mind, inflamed with zeal for the house of God, has long lamented that in the church of God there has crept in such a degree of ignorance and so gross a want of learning among those who minister at the holy altar and by office recite the divine praises, that very few are found who accurately and fully understand what they read or sing, who grasp the meaning of what they utter with their mouths, or hold fast and perceive the right sense. Whence very many of them become dry in spirit, like water chilled, and in the performance of divine offices altogether tepid, with the fervor of the spirit extinguished, who indeed sound forth the sacred hymns with their lips, but retain in their inmost heart no understanding of them. Moreover, so that your distinguished dignity might be able, as far as lies in its power, to meet and remedy this grave disease, now widely spreading and occupying almost the whole Christian world, when it was for a time staying at the most renowned Academy of Paris, not wearied by so difficult and distant a pilgrimage from its native soil, in order that, after the manner of Pythagoras and Plato, illustrious philosophers, it might also among foreigners seek out and pursue noble studies: having been admitted by me, in view of its incredible humanity, to mutual intimacy and daily conversation, it urged and pressed me with constant exhortations and continual importunity, so that the ecclesiastical hymns which are in A iii ho-

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EPISTOLA. t at qui in frequentiore ecclesiæ vsu habetur, & quos hinc discedes apud me scriptos reliquisti præ cæteris exponendos. Nihilo secius præter illos interdum alios adiiciam: quorum crebrior est vsus & sentetia dum gnior quæadmodum etiam fieri à me debere expetisti. Meum vtique erit studium: genera carminum quibus hymni cætexti sunt paucis describere, rhythmorum ecclesiasticorum in prorsis obseruatorum leges & numeros recedere, si qua in illis errata aut mendosa depre hesafuerit ad limam reducere: authores ipsorum vbi mihi coperti fuerint nominatim exprimere. Demum si- qua deinde occurrerit annotationem, p[ro]priam diffusius exposcetia, aut ex græmatica, aut ex scriptura sacra pendetem illam adducto probatorum authorum testimonio, approbationeve sanctorum eloquiorum ordine versuum obseruato subnectam, neque exhorrebo etiam ea quæ humilia videbuntur aut rudimentis puerilibus persimilia interdum vbi locus id expostulaverit afferre, mihi persuadens non dedecorosum esse illa familiarius explicari quæ ignominiosum est ignorare, & longè satius esse illa ipsa latius expromi: quam ignorata intelligentiam infirmis præcludere. Siquidem vt ita facere, mihi legem præscripsisti: & eorum etiam quæ ad græmaticam attinent rationem, expetisti declarationem, si quando res ipsa poposcerit adiectum iri. Si itaque id à me factum esse damnauerint aut improbauerint aliqui tibi hoc exigenti eam culpam quæ certè nulla est, ascribat cui malui vt par erat in re tam seria morem gerere, quam aliorum suggillationem reprehensionem reformidare, Tui itaque grauissimi nominis (cui hosce meos labores nuncupatos iure volui) authoritate ac patrocinio suffultus malo pro legentium

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EPISTLE. but rather what is found in the more frequent use of the church, and which, on your departure from here, you left written down with me to be set forth before the rest. Nevertheless, besides those I shall sometimes add others as well: the more common use and clearer meaning of which you also asked me to explain, as you wished this too to be done by me. It will certainly be my task: to describe briefly the kinds of songs with which hymns are interwoven, to set forth the rules and measures of ecclesiastical rhythms observed in prose, to bring back to the file whatever errors or corruptions may be found in them, and to set out by name the authors of them, wherever they may be discovered by me. Finally, if any further annotation should arise that more fully demands a special explanation, whether depending on grammar or on Holy Scripture, I shall append it, adducing the testimony of approved authors and the authority of sacred words, with the order of the verses observed; nor shall I shrink even from bringing forward those things that seem lowly or at times very like childish rudiments, wherever the place should require it, persuading myself that it is not disgraceful for those things to be explained more familiarly which it is shameful to be ignorant of, and that it is far better to expound those very things more fully than, when unknown, to shut off understanding from the weak. For indeed you prescribed to me that I should do so: and you also requested a declaration of those matters which pertain to grammar, if the matter itself should at any time require it to be added. If therefore some should condemn or disapprove of this being done by me, let the blame—which certainly is none—be laid on you, who demanded it; while to him to whom I preferred to comply, as was fitting in so serious a matter, rather than to fear the reproach and censure of others, let that blame be assigned. Supported therefore by the authority and patronage of your very weighty name, to which I have rightly wished these my labors to be dedicated, I prefer, for the sake of readers

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INDEX. filio 280 Pange lingua gloriosi, prælium 127 Pange lingua gloriosi corporis 190 Pange lingua Nicolai præsulis 213 Plasmator hominis deus 44 Plaude parens Pannonia 329 Præco præclarus lacer 263 Primo dierum omnium 140 Q Quem non præualent p[ro]pria 18 Quem terra, pontus, æthera 223 Quod chorus vatum venera[n]des R Rector potens, verax deus 8 Regis regum civis aue 265 Rerum creator optime 32 Rerum deus tenax vigor 9 Rex angeloru[m] præpotens 355 Rex Christe factor omniu[m] 138 Rex gloriosu[m] martyru[m] 368 S Sacra Christi celebremus coronæ 297 Sacris solenniis iu[n]cta sint 194 Salue crux sancta, salue 251 Salue festa dies toto 146 Saluate flores martyrum 82 Sancte dei pretiose protomar IN SECUNDO sentis operis, contenta. Canticu[m] sanctoru[m] Augustini & Ambrosii cu[m] sua expositio[n]e | 385 LIBRO PRÆÆ- Canticu[m] triu[m] pueroru[m] hebræorum, pro die dominico | 391 Canticum Esaia[m] prophetæ, | 415

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INDEX. filio 280 Pange lingua gloriosi, prælium 127 Pange lingua gloriosi corporis 190 Pange lingua Nicolai præsulis 213 Plasmator hominis deus 44 Plaude parens Pannonia 329 Præco præclarus lacer 263 Primo dierum omnium 140 Q Quem non præualent p[ro]pria 18 Quem terra, pontus, æthera 223 Quod chorus vatum venera[n]des R Rector potens, verax deus 8 Regis regum civis aue 265 Rerum creator optime 32 Rerum deus tenax vigor 9 Rex angeloru[m] præpotens 355 Rex Christe factor omniu[m] 138 Rex gloriosu[m] martyru[m] 368 S Sacra Christi celebremus coronæ 297 Sacris solenniis iu[n]cta sint 194 Salue crux sancta, salue 251 Salue festa dies toto 146 Saluate flores martyrum 82 Sancte dei pretiose protomar In the second part of the work, contained. Canticu[m] sanctoru[m] Augustini & Ambrosii with its exposition | 385 LIBRO PRÆÆ- Canticu[m] triu[m] pueroru[m] hebræorum, for the Lord's day | 391 Canticum Esaia[m] prophetæ, | 415

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Hymnorum da: quod à munero, as, are, formatur: significatque donare, & aliquo munere quempiam honestare. Exposcitque accusatiuum cum ablatiuor: sicut & eius compositu remunerare. Nam si quis hic muneret per [e]n[im] in prima syllaba & in in secunda proferret à verbo nunero, as: is neque recta seruaret sententiam, neque legitimam carminis compositionem. 5 In quinto versu. Iam nunc paterna claritas. Nomine paternæ claritatis, rectè intelligitur ipse deus pater: qui est claritas & lux æterna, vt idètica sit illa oratio. Rectè etia ea nuncupatione designatur dei filius, qui paterna siue patris dicitur claritas: nam splendor & imago est dei patris. vnde & sacratissimus. Dionysius lesum appellat paternam lucem. 7 In septimo versu. Nobis benignè conferat. Aliqui hoc loco legut: nobis benignus cöferat, quod licet nec sententiæ nec carminis incommodet: duriorem tamé habet & difficiliorem prolationem, propter plurium consonantium coucursum. Idcirco satius est ob suauiorem prolationem: legere aduerbium benignè. 8 In octavo versu. Effecti ipsi coelibes. Coelebs est qui se continet à carnis voluptatibus: & castam degit vitam. Inde coelibatus: vitæ continentia, & à carnali consortio abstinétia. Cernuus vero dicitur inclinatus & p[ro]nus: quasi qui terram cernat, oculosque ad eam deflectat. Virgilius in Aeneide. Erectoque incumbit cernuus armo. Cum igitur nosipsos in terram prosternimus ante deum, vt humilitatem animi corporis habitu demonstremus, rectè cernui esse dicimur. Demu[m] melos neutri generis nomen græcum: dicitur cantus suauitas & dulcis modulatio. Persius. Cantare credas pegaseium melos. Recipit declinationem ferè ad modu[m] secu[n]duæ declinationis nominum latinoru[m]: & ablatiuum singularem facit in o, sicut chaos habet chaos. Ouidius in Metamorphosi. Et nocte, noctisque deos herboque cha[ti]oque. Inde melodia dicitur dulcis cætus & suauis auditu, cuius penultima breuis est. Diebus

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Hymnorum comes from munero, as, are, and signifies to bestow, and to honor someone with some gift. It also requires the accusative with the ablative; as does its compound remunerare. For if anyone here should say muneret through [e]n[im] in the first syllable and in in the second, deriving it from the verb nunero, as, he would preserve neither the proper sense nor the lawful structure of the verse. 5 In the fifth verse: Now the Father’s brightness. By the name of the Father’s brightness, God the Father himself is rightly understood: who is brightness and eternal light, so that the wording is the same. It is also rightly designated by that title as God the Son, who is called the Father’s, or the Father’s brightness: for he is the splendor and image of God the Father. Hence the most sacred Dionysius also calls Jesus the Father’s light. 7 In the seventh verse: May he kindly grant to us. Some read here: may he kindly grant to us, which, although it offends neither the sense nor the verse, has a harsher and more difficult pronunciation, because of the crowding of many consonants. Therefore, for the sake of smoother pronunciation, it is better to read the adverb benignè. 8 In the eighth verse: Made themselves celibate. A coelebs is one who restrains himself from the pleasures of the flesh and leads a chaste life. Hence coelibatus: continence of life, and abstinence from carnal union. Cernuus, however, means bent down and prone: as though one were looking at the ground and turning the eyes toward it. Virgil in the Aeneid: And with bent shoulder he leans forward. Therefore, when we cast ourselves down on the ground before God, so that by the posture of the body we may show humility of mind, we are rightly said to be cernui. Demum is a Greek noun of the neuter gender: it means song, sweetness, and pleasant modulation. Persius: You would think it a Pegaseian song to be sung. It takes declension almost according to the second declension of Latin nouns, and makes the singular ablative in o, as chaos has chaos. Ovid in the Metamorphoses: And by night, and the gods of night, and the herb and chaos. Hence melodia is called a sweet gathering and pleasant to hear, whose penultimate is short. Days

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EXPO. 17 IDIEMVS DOMICIS AD laudes matutinas. A Eternæ rerum conditor 1 Noctem diemq[ue] qui regis: Et temporu[m] das tempora Vt alleues astidium. 2 Preco diei iam sonat Noctis profundæ peruigil: Nocturna lux viantibus A nocte noctem segregans, 3 Hoc excitatus lucifer Soluit polum caligine: Hoc omnis errorum chorus Viam nocendi deserit. 4 Hoc nauta uires colligit: Ponti que mitescunt freta. Hoc ipsa petra ecclesiæ Canente: culpam diluit. 5 Surgamus ergo strenuæ: Gallus iacentes excitat. Et sonolentos increpat: Gallus negantes arguit 6 Gallo canete spes redit: Aegris salus refunditur. Muero latronis conditur, Lapsis fides reuertitur. 7 Iesu labentes respice: Et nos uidendo corrige. Si respicis: lapsus cadunt Fletuq[ue] culpa soluitur. 8 Tu lux refulge seseb[us]: Métisque somnu[m] disaute. Te nostra uox primum sonet: Et ore psallam[us] tibi Amè Hymnus iste, carminis iambicl dimetri regulam integrè seruat. Cuius licet soli duo postremi versus in nonullis ecclesiis cantari ad laudes matutinas soleant: quoniâ tamen totus apprimè suauis est & admodum elegas, neque prolixitate fastidiens, totus etia[m] hic explicatus est. Et quoniam idem circa gallicantium concini consueuit: describitur in eo murtiplex vtilitas & commoditas, quæ hominibus ab ipso gallicinio prouenire solet. Quæcûque itaque hic de Gallo & eius nocturno cantu dicuntur: sensibiliter ad literam atque corporaliter primùm intelligenda sunt, vt prima fronte disseruntur. Deinde verò ad spiritualem trasferenda sunt intelligentiam: & in mystico accipienda sensu. quo nox & tenebræ: peccatum somnus verò: torpo rem & inertiam in peccato signat, lux autem diurna diuinæ gratiæ fulgoré indicat. Et gallus Christum. eius verò cantus, vocem Christi insinuat, nos per euangelium & do- b ctrinam

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EXPO. 17 ON SUNDAYS AT matins. O eternal maker of all things, 1 You who govern night and day, And give seasons to the seasons That you may lighten weariness. 2 The herald of day now sounds, A vigilant watchman of the deep night: A nocturnal light for travelers, Separating night from night, 3 Aroused by this, the morning star Dissipates the darkness of the sky: By this every chorus of errors Leaves the path of wrongdoing. 4 By this the sailor gathers strength: The sea’s waves grow calm. By this even the rock of the Church, singing, washes away guilt. 5 Let us therefore rise with energy: The rooster rouses those lying down. And rebukes the drowsy: The rooster accuses those who deny. 6 When the rooster sings, hope returns: Salvation is restored to the sick. The thief’s death is buried, The faith of the fallen returns. 7 Jesus, look upon us as we stumble: And by your sight correct us. If you look upon us: falls are removed And guilt is dissolved with tears. 8 Shine forth, you light upon us: And gently bring an end to sleep. May our voice first sound forth to you: And with our mouth let us sing psalms to you. Amen. This hymn faithfully preserves the rule of iambic dimeter. Although in some churches only the last two verses are customarily sung at matins, since the whole is especially pleasant and very elegant, and not wearisome through length, the entire hymn is here set out. And since the same is commonly used with the crowing of the rooster, it describes the manifold usefulness and advantage that is usually brought to men by the crowing of the cock. Therefore, whatever is here said about the rooster and its nightly song is first to be understood sensibly, literally, and bodily, as it is set forth on the surface. Then it is to be transferred to spiritual understanding and received in a mystical sense. In which night and darkness signify sin; sleep, however, signifies torpor and inactivity in sin; but daylight indicates the brightness of divine grace. And the rooster signifies Christ; its song, however, suggests the voice of Christ through the Gospel and doctrine

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20 HYMNORVM petra ecclesiæ hoc loco sanctus Petrus intelligitur, ob soliditatem fidei & confessionis Christi, cum ab eo interrogeretur quem eum esse diceret: id nomen iure sortitus. Is autem canente gallo culpam trinæ negationis Christi fletu diluit: quoniam audito galli cantu recordatus est verbi domini quod ante dixerat, antequam gallus cantet, ter me negabis: & egressus foras fleuit amare. Idem quoq; & Prudentius in loco iam dicto sic expressit. Fleuit negator denique, ex ore prolapsum nefas. Cantúque galli cognito: peccare iustus destitit. 5 < Mat. 26.> In quinto versu. Surgam ergo strenue. Monemur hoc loco à somnolentia peccati desidiaque exurgere, ex ipso galli cantu ad hoc excitati, quemadmodum etiam nos admonet beatus Paulus. Hora (inquit) est iam nos de somno surgere. Et rursum alio in loco. Surge qui dormis, & exurge à mortuis: & illuminabit te Christus. Vnaquæque enim harum & consimilium scripturæ sanctæ exhortationum: spiritualis est galli cantus, insonans auribus nostris. 6 < Rom. 13. Ephe. 5.> In sexto versu. Gallo canete: spes reddit. Spes inquam euadendi cuiuspiam periculi, q[ui] horrida noctis opacitas reddidit gravius & formidabilius. Tunc etiam ægris salus instauratur: quoniam morbis nocte ingrauescés, sæpenumero circa diluculum sit leuator, cum abeunte nocte (quæ ipsis somno destitutis fuit tédiosa) optata diei lux eminare coeperit. Rursum tunc mucro latronis recòditur, vagináque reponitur: quòd ob diei aduentu à latrocinio vel inuit latro cesset. Denique tunc lapsis fides reuertitur, vt beato Petro qui ante nega[n]do prolapsus: per gallicantum ad fidem revocatus est. 7 < 7> In septimo versu. Iesu labantes respice. Crediderim potius hoc loco, labantes, siue cadentes esse legendum, & ob vicinitatem vocabuli & significationis: facta esse vni vocabuli in alterum commutatione. Nam labor, eris, deponens verbum primam syllabam habet longam: quare secundo loco constituitur spondeus pro iambo: labo verò labas, habet primam breuem: & ergo aptum componit secundo loco iambum. 8 < 8> In octauo versu. Si respicis lapsus cadunt. Aliqui hoc loco proferut si respicis, lapsi sta bunt: alij verò dicunt: si respicis lapsi cadut. Primus quidem horum duorum modorum aptam co[n]tin et sentetiam, sed vitiat carmen: quia spondeum quarto loco collocat pro

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20 HYMNS In this place “the rock of the Church” is understood to be Saint Peter, because of the firmness of his faith and confession of Christ, when he was asked by Him whom he said that He was: he rightly obtained that name. But when the cock crowed, he washed away the fault of his threefold denial of Christ with weeping; since, hearing the cock crow, he remembered the word of the Lord which he had said before, Before the cock crow, you will deny me three times: and going out, he wept bitterly. Prudentius also expressed the same in the place already mentioned thus: At last the denier wept, the sin that had slipped from his mouth. And, recognizing the cock’s song, the righteous man ceased to sin. 5 < Matt. 26.> In the fifth verse. “Therefore I will rise vigorously.” We are here admonished to rise from the sleepiness and sluggishness of sin, stirred up to this by the cock’s crow itself, just as blessed Paul also warns us. “It is time” (he says) “now for us to rise from sleep.” And again in another place: “Arise, you who sleep, and rise from the dead, and Christ will enlighten you.” For each of these and similar exhortations of Holy Scripture is a spiritual cock’s crow, sounding in our ears. 6 < Rom. 13. Eph. 5.> In the sixth verse. “By the cock’s crow: hope returns.” I mean the hope of escaping some danger, which the grim darkness of night had made heavier and more terrifying. Then also health is restored to the sick; for ailments growing worse at night are very often relieved around daybreak, when, as the night passes away (which had been wearisome to them deprived of sleep), the desired light of day begins to appear. Again then the robber’s sword is withdrawn and put back into the sheath, because with the coming of day the robber, even if unwilling, ceases from robbery. Finally then faith returns to the fallen, as to blessed Peter, who had fallen by denying before, and was restored to faith by the cock’s crow. 7 < 7> In the seventh verse. “Jesus, look upon those who are stumbling.” I would rather believe that here “stumbling,” or “falling,” should be read, and that because of the closeness of the word and its meaning, one word has been changed into the other. For labor, eris, a deponent verb, has a long first syllable; therefore in the second position a spondee is placed instead of an iamb. But labo, labas, has a short first syllable, and therefore suitably forms an iamb in the second position. 8 < 8> In the eighth verse. “If you look, the fallen are lifted up.” Some here read: “If you look, the fallen stand”; others say instead: “If you look, the fallen fall.” The first of these two forms certainly preserves a fitting sense, but spoils the poem, because it places a spondee in the fourth position for

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ardenter concupiscere. Petit enim ea oratio vt nostræ mentis amor feruidus deum ardenti affectu prosequatur & desideret: vt quemadmodum ceruus desiderat ad fontes aquarum, ita anima nostra ad deu. 3 In tertio versu. Cedant tenebræ lumini. In hoc loco & hymnis sequentibus, lumen & tenebras non solum corporaliter pro luce diei & tenebris noctis, sed & spiritualiter accipere debemus: lumen quidem pro fulgore diuinæ gratiæ, operéque virtutum, & tenebras pro nocte peccati & mètis cecitate. Quomodo & apostolus accipit: cum ad Romanos scribit. Abiiciamus opera tenebrarum, & induamur arma lucis. Et ad Ephesios, Fuistis aliquado tenebræ: nunc aute[m] lux in domino. In eiusdem quoque versus quarto carmine, non labescat dicédum est (vt faciunt plærique) sed labascat, quod à labo as, adiecta co syllaba ad secunda[m] personam deducitur & primam habet syllabam breuem, sicut etiam suum primitiuum, labescuendum, latinum non est: cu[m] non habeatur verbum labeo, es, in vsu: à quo formetur, neq; à verbo labor, eris, formari possit. Est autem labescere: cu[m] impetu deorsum ruere, deficere atque prosterni. 4 In quarto versu. Precamur iidem supplices. Hoc loco pronomé iidem pluralis debet esse numeri, & referri ad adiectiuu[m] supplices in eode[m] casu: & proinde duplo i, scribi, vt primam habeat longam secundum carminis exigentiam. Nam si intelligatur esse neutru[m] singulare, accusatiui casus, & simplo i, scribatur haberet primâ syllabam breuem, & pyrrhichius in secundo constitueretur loco, quod huic carmini nequaquam conuenit: Aptior etia[m] est sensus hoc quàm illo modo. BADEM FELIA SECUNDA. ad vesperas. Pledor paternæ glo Micans nitore perpeti. S riae Iubârque sancti spiritus: De luce lucè profe- Infunde nostris sensibus. rens. 3 Votis uocem te patre[m], Lux lucis et fôs luminis: Patrem perennis gratiæ: Dies diem illuminans Patrem potentis gloriæ, 2 Verusque sol illabere: Culpam releget lubricam. Confir-

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ardently to desire. For that prayer asks that the fervent love of our mind may follow God with ardent affection and desire; as the deer desires the fountains of waters, so may our soul desire God. 3. In the third verse. “Let darkness give way to light.” In this place, and in the following hymns, we must understand light and darkness not only bodily, for the light of day and the darkness of night, but also spiritually: light indeed for the brightness of divine grace and the work of virtues, and darkness for the night of sin and the blindness of the mind. Thus the Apostle also takes it when he writes to the Romans: “Let us cast off the works of darkness, and let us put on the armor of light.” And to the Ephesians: “You were once darkness; now, however, light in the Lord.” In the fourth line of the same verse, it must be said “labascat” and not “labescat” as most do, because it is derived from “labo,” with the syllable “co” added to the second person, and it has the first syllable short, just as its primitive form does. “Labescuendum” is not Latin, since the verb “labeo, es” is not in use, from which it might be formed, nor can it be formed from the verb “labor, eris.” But “labescere” means to rush downward with force, to fail, and to be thrown down. 4. In the fourth verse. “We pray, the same supplicants.” In this place the pronoun “iidem” must be plural, and must refer to the adjective “supplices” in the same case; and therefore it should be written with a double “i,” so that the first syllable may be long, according to the requirement of the verse. For if it is understood as neuter singular, accusative case, and is written with a single “i,” it would have the first syllable short, and a pyrrhic would be placed in the second foot, which in no way suits this verse. The sense is also more fitting in this way than in that. BADEM, SECOND PART. at Vespers. Fatherly glory, shining with constant brightness, and the splendor of the Holy Spirit: From light bringing forth light, pour into our senses. 3. We call you, Father, in our vows, Father of everlasting grace: Father of mighty glory, May he remove sinful guilt. Light of light and fountain of light: Day illuminating day, 2. True sun, enter in: Confirm-

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Hymnorum Etia. Neq; eo loco legat quispiâ, religet lubricâ: quoniam id verbum ex re & ligo, as, deductum: neque sententiæ cõ gruit neque carmini, cum penultimâ habeat breuem. Supra dictum autem verbum & sequentia tertia personæ, ad iubar sancti spiritus sunt referenda: non autem ad pro nomen tu, quod filium dei mostrat nostrum patrem & authorem, nam diuersæ sunt ab illo personæ. 4 In quarto versu, Confirmet actus strenuos. Non hic conformet dicendum est, vt nōnulli habent libri neque informet, vt habent alij: quoniam neutrum eorum verborum adaptatur sententiæ conuenienter: & omniu (credo) iudicio verbum confirmet, accomodatiorem reddit sensum. Consimi li quoque modo in eiusdem versus tertio carmine, casus secundet asperos: verbum secundet à secundare quod est prosperum facere proficiscitur: & accusatium exposcit: vt deus hæc mea coepta secundet: inde secudus, a, um: p[er]sper. Neque ibidem foecundet legendum est à verbo foecundo, as: quod est foecundum facio: quandoquidem hoc verbum neque ipse conuenit sententiæ neque legi carminis. 6 In sexto versu. Bibamus sobriam ebrietate[m] spiritus. Ebrietas carnis & temulentia: sobria non est, sed sobrietati vel maximè aduersa. Ebrietas verò spiritus, scilicet exuberantissima & profusissima suauitas interna (quâ sentiunt piæ mētes cùm syncero amoris & meditationis affectu deo coiungantur) semper habet annexam sibi sobrietate[m] vt indiuiduam comitem. Porrò ad hanc ebrietatem spiritualem somnopere expetendam: inuitat omnes dulcissimus ille spôsus î canticis amatoris, dicens. Comedite amici & bibite, & inebriamini charissimi. Eandem quoq; cômendabilem ebrietate[m] sensit propheta: cum eructauit in psalmo illud canticum, quàm magna multitudo dulcedinis tuæ domine: quàm abscondisti timentibus te. Et rursum alio in loco Gustate & videte, quoniam suauis est dominus. Salomon quoque in libro Sapientiæ eandem expressit, cum ait. O quàm bonus & suauis est domine, spiritus tuus in omnib[us]. 7 In septimo versu. Lętus dies hic trâseat. Nomine diei hic tota præsens vita rectè accipitur, in qua partes assignat spirituales, diei sensibilis partibus similitudine quadam respondentes, vt scilicet pudor id est castitas animi & corporis, sit exordiu[m] bonorum operu[m]

Transcription: Translated (English)

Hymns Etia. And let no one read here “legat quispiam, religet lubricā”; for that word is derived from “res” and “ligo, as,” and it agrees neither with the sense nor with the meter, since it has a short penult. But the aforesaid word and the following words of the third person are to be referred to the brightness of the Holy Spirit, not to the pronoun “tu,” which shows the Son of God to be our father and author, for the persons are distinct from him. 4 In the fourth verse, “Confirmet actus strenuos.” It is not here that “conformet” should be read, as some books have, nor “informet,” as others have; since neither of those words fits the sense appropriately, and in everyone’s judgment, I believe, the word “confirmet” gives the more suitable meaning. In a similar way too, in the third line of that same verse, “casus secundet asperos,” the word “secundet” comes from “secundare,” which means to make prosperous, and it requires an accusative: as in “deus hæc mea coepta secundet”; hence “secundus, a, um,” that is, prosperous. Nor should “foecundet” be read there, from the verb “foecundo, as,” which means “I make fruitful”; for this word does not fit the sense, nor the measure of the verse. 6 In the sixth verse, “Bibamus sobriam ebrietatem spiritus.” Drunkenness of the flesh, and intoxication, is not sober, but most contrary to sobriety. But the drunkenness of the spirit, namely the most overflowing and abundant inward sweetness, which devout minds feel when they are joined to God with a sincere affection of love and meditation, always has sobriety attached to it as an inseparable companion. Moreover, to this spiritual drunkenness, most earnestly to be sought, that most sweet spouse in the Song of Songs invites all, saying: “Eat, friends, and drink, and be inebriated, dearest ones.” The prophet also perceived this praiseworthy drunkenness, when he poured forth in the psalm that song: “How great is the multitude of your sweetness, O Lord; which you have hidden for those who fear you.” And again in another place: “Taste and see that the Lord is sweet.” Solomon too expressed the same in the Book of Wisdom, when he said: “O how good and sweet is your spirit, O Lord, in all.” 7 In the seventh verse, “Lætus dies hic transeat.” Under the name of “day” the whole present life is rightly understood here, in which it assigns spiritual parts, corresponding in some way by likeness to the parts of the visible day: namely, modesty, that is, the chastity of mind and body, should be the beginning of good works

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EXPO. 33 stendit: cum nocte vigilans manibus operabatur, vt victu[m] sibi compararet: cum etiam tenebroso carcere clausus [n]o[n] tempesta nocte adiuncto Sylla suo collega laudes deo ca[n] cinuit: & facto terræ motu concussa sunt fundamenta carceris, & omnium vinctorum dirupta vincula. 4 In quarto versu. Occulta nostra pandimus. Occulta nostra hic dicuntur peccata: quæ clam hominibus, aut cogitando aut semotis arbitris mali quippiam agendo committimus. Deo autem abditum est nihil: nam omnia nuda < Heb. 4.> & aperta sunt oculis eius. Illa aute[m] pandimus, quando per reconciliationis sacramentum sacerdoti illa detegimus, humiliter nos accusantes: aut quando aduersum nos confitemur iniustitiam nostram domino, nosq[ue] reos esse suppliciter in cordis nostri secreto gemimus. Neque illa pædere dicimur: quasi ignoranti illa deo reseremus qui nonit abscondita cordis, scrutaturque corda & renes: & cui etiam antequam siant cognita sunt omnia. BADEM FERIA QVARTA: AD LAV- des matutinas. N Ox [mercur]i tenebræ Intende nostris sensibus. [mercur]i nubila 3 Caligo terræ scinditur: Confusa mundi Percussa solis spiculo. [mercur]i turbida. Rebusque iam color redit (Lux intrat, albescit polus: Vultu nitentis syderis. Christus uenit) discedite 4 S[un]t multa fucis illita: Te Christe solu[m] nouim[us]: Quæ lucæ purgentur tuæ. Te m[anu]ete pura [mercur]i simplici Tu lux coi syderis: Fle[n]do [mercur]i can[n]edo quæsum[us] Vultu sereno illuminæ. Hymnus iste etia[m] est iambicus dimeter, & omni ex parte carminis illius modulos seruans. Author eius, Prudentius: apud quem hymnus præsens multo est prolixior & copiosior: veruntamen quatuor d[iffe]runtaxat versus hic positi sunt: quod ij soli in officio ecclesiastico cætari soleat. Describit autem in eo ipsius solis ortum, propinquum ei temporis parti: qua in fine officij matutini canitur: & illa sensibilem diei expulsa nocte effulgetiam applicat apta manuductione ad animaru[m] illuminatione[m] post peccatorum tenebras: quæ Christo vero sole nobis adueniente sit. e ANNO.

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EXPO. 33 demonstrates: for when, keeping watch at night, he worked with his hands to procure food for himself; when, even shut up in a dark prison, by night in the midst of the tempest he and his companion Sylla sang praises to God; and, by a shaking of the earth, the foundations of the prison were moved, and the bonds of all the prisoners were broken. 4 In the fourth verse, “We disclose our hidden things.” Our hidden things are here called sins, which we commit secretly before men, either by thinking them over or by doing something wicked away from witnesses. But nothing is hidden from God: for all things are naked <Heb. 4> and open to His eyes. We disclose them when, through the sacrament of reconciliation, we reveal them to the priest, humbly accusing ourselves; or when we confess our injustice against ourselves to the Lord, and, acknowledging that we are guilty, we sigh in the secret of our hearts with supplication. Nor are we said to be troublesome by doing this: as though we were laying open those things to a God who is ignorant of them, whereas He knows the hidden things of the heart, and searches hearts and reins; and to whom all things are known even before they come to be. BADEM, WEDNESDAY: FOR MATINS Night. The darkness of Wednesday. Attend to our senses. Wednesday’s clouds. The darkness of the earth is cleft: The confusion of the world is struck by the spear of the sun. Wednesday’s gloom. And now color returns to things ( Light enters, the pole grows white: with the countenance of the shining star. Christ is coming ) depart. There are many things smeared with false colors: We know You alone, O Christ: May they be cleansed by Your light. May You, pure, remain with us by Your simple light, You light of the heavenly star: With weeping, Wednesday, and with singing we beg that You illumine us with a serene countenance. This hymn is also iambic dimeter, and in every respect preserving the measures of that poem. Its author is Prudentius; in whose work the present hymn is much longer and more copious: however, only four verses are set here, because these alone are usually used in ecclesiastical office. In it, moreover, he describes the very rising of the sun, near that part of the day at which it is sung at the end of Matins, and he fittingly applies the sensible brightness of day, after the night has been driven out, by an apt guiding hand to the illumination of souls after the darkness of sins, which takes place when Christ, the true sun, comes to us. e YEAR.

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EXPO. 35 hymno ipso integro vt habetur in operibus Prudetij: carmen illud sic legitur: tu rex eoi syderis: sed vtruq[ue]: rectè dicitur: neque quicqua[m] refert, an rex aut lux ibi dixeris. Nam deus ipse & solis orbem regit: & eum suo nativo lumine implet atque illuminat. Et planè sicut lux sensibus, veritas est: & lumen inde diffusum, illius imago, ita deus: ipsius solis nostri verum est exemplar & author: sol verò, remota est eius figura atque repræsentatio. Rectè igitur dicitur deus esse lux & splendor primitiuus ipsius solis. EADEM FERIA QVARTA: ad vesperas. CÆli de sanctissime, 3 Vt noctibus uel lumini qui lucidu[m] cætru[m] poli Diremptionis terminum. Cædore pigis igneo: Primordiis et mensium Augens decoro lumine. Signum daret notissimu[m]. 2 Quarto die qui flamca[m] 4 Illumina cor hominu[m]: Solis rotam constituens: Absterge sordes mentium Lunæ ministras ordini Resolue culpæ vinculum: Vagos recursus syderum. Euerte moles criminum. Hic hymnus etia[m] carminis dimetri modulatione[m] habet: & omniquaq[ue]; rectè obseruat, præter id quod in secu[m] di versus secundo carmine trocheum habet in tertio loco pro spondeo. Laudatur in eo dei viri & prouidentia ab opere quartæ diei productionis rerum, scilicet formatione luminarium ipsius cæli, oratioque ad ipsum dirigitur, vt spirituali lumine corda nostra visiret, quo peccatoru[m] tenebræ dispellatur. INANNOTATIONS. In primo versu. Qui lucidu[m] centru[m] poli. Describit hic versus cu[m] tribus sequetibus, opus quartæ diei productionis ipsius mundi, in qua scribitur deus pduxisse solé vt præesset diei, & lunam vt præesset nocti, & stellas, quoniam præsens hymnus feria quarta cætatur ad officiu[m] vespertinu[m], quæ ipsius hebdomadæ quartus est dies, & ipsi quarto diei inter sex primos dies nomine & ordine responde[s]. Porrò hic cætru[m] non accipitur p[er] puncto insectili in medio sphæræ costituto, & vndiquaque à circundante superficie æquidistante, neque polus pro puncto extremo terminante axem ipsius cæli: quomodo sum[m]utur h[oc]c vocabula i philosophia naturali & c ij astrono-

Transcription: Translated (English)

EXPO. 35 the hymn itself in full, as it is found in the works of Prudentius: the line is read thus: “you, king of the eastern star”; but both readings are correct: and it matters nothing whether you say there “king” or “light.” For God himself rules the sphere of the sun and fills and illuminates it with his own native light. And just as light is truth to the senses, and the light diffused from it is its image, so God is the true exemplar and author of our very sun; but the sun is rather its figure and representation. Therefore it is rightly said that God is the light and primordial splendor of the sun itself. THE SAME WEDNESDAY: at vespers. O most holy Maker of the heavens, 3 As for the nights or the light who the bright center of the pole, of separation of the sky. By fiery heat; and of the beginnings of months Increasing with glorious light. He gives the most well-known sign. 2 The fourth day, which the fiery 4 Enlighten the heart of men: turn of the sun establishes; Cleanse the stains of our minds; Ministers of the moon to order, Loose the bond of guilt; The wandering courses of the stars. Overthrow the burdens of crimes. This hymn also has the modulation of dimeter verse; and in every way it observes correctly, except that in the second verse of the second line it has a trochee in the third position instead of a spondee. In it the work and providence of God are praised from the work of the fourth day in the production of things, namely the formation of the lights of heaven itself, and prayer is directed to him, that he may visit our hearts with spiritual light, by which the darkness of sins may be dispelled. IN NOTES. In the first verse. Who the bright center of the pole. This verse, together with the three that follow, describes the work of the fourth day in the production of the world itself, in which it is written that God made the sun to rule the day, and the moon to rule the night, and the stars, because the present hymn is sung on Wednesday at the evening office, which is the fourth day of the week, and corresponds in name and order to the fourth day among the first six days. Moreover, here “center” is not taken for an indivisible point placed in the middle of a sphere, and everywhere equidistant from the surrounding surface, nor “pole” for the extreme point terminating the axis of the sky: in what manner these words are used in natural philosophy and astrono-

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HYMNORVM est, sicut & poëtis in carmine hexametro. In quarto insuper carmine secundi versus: pyrrichius ponitur loco iâbi in secudo loco: quod non est frequenter tentandu[m]. Comendat autem diutnam virtutem & omnipotêtiam: ab operæ quintæ diei productionis rerum sensibilium, petens vt ei virtute freti: neque extollamur i[m] prosperis neq[ue] deiiciamur aduersiis: 1 [L]ANNOTATIONES. In primo versu. Qui ex aquis ortum genus. Describit hic hymn[us] opus quintæ diei creationis reru[m], qua ex aquis diuino nutu producta referu[n]tur in Genesi volatilia & aquatilia. Et rectè quidem: nam feria quinta cantatur ad officium vespertinum: quæ quintæ diei inter primos sex dies; nomine & ordine rectè respondet. 2 [L] In secundo versu. Subiecta cælis irrigans. Hic cæli non pro orbibus sumuntur cælestibus, quoniam illos nec aues habitat ne volado tranant: sed pro partibus aeris siue ipso aere: quomodo in sacra scriptura frequenter cæli nomé sumitur, vt in eo psalmi loco. Volucres cæli & pisces maris. Et in evangelio. Et volucres cæli commederunt illud. Dicuntur autem stirpe vna prodita, diuersa rapere loca. Nam ex eode[m] principio materiali. s. aqua, producta aquatilia, & volatilia diuersa sortiuntur habitationis suæ loca: pisces aquam, & aues aeré. 3 [L] In tertio versu Quos mundat vnda sanguinis. His verbis: sanctum baptismi sacramentum hic insinuat author: quoniam illud & in aqua tanquam materia eius propria ministratur, & in præcioso Christi sanguine consecratum est, efficaciâque habet. In cuius rei argumentum: ex latere ipsius Christi dormietis in cruce, profluxit ictu militaris lanceæ sanguis & aqua in remissione[m] peccatorum nostrorum. Et hoc ministerium aperiés beatus Ioannes: ait, in prima suarum epistolarum. Hic est qui venit per aquam & sanguinem Iesus Christus: no[n] in aqua solum sed in aqua & sanguine. Et rursum eodem loco. Et tres scilicet qui testimonium dant in terra: spiritus, aqua & sanguis: & hi tres vnum sunt. Porro cum eodem in ver su canimus quod largiatur nobis deus non ferre mortis tædium, de morte secunda & æterna id intelligendum: cuius molestia[m] & grauamen à nobis auferri petimus. Neque enim morte[m] corporis deprecamur qua[m] natura effugere possum. 4 [L] In quarto versu. Vt culpa nullu[m] deprimat. Allu-

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HYMN It is, as in poets in hexameter verse. In the fourth verse, moreover, of the second line: a pyrrhic is placed in the place of a iamb in the second foot: which is not often to be attempted. But it commends the long-enduring virtue and omnipotence: from the production of the sensible things of the fifth day of creation, asking that, relying on his strength, we may neither be lifted up in prosperity nor cast down in adversity. 1 [L] NOTES. In the first verse. “Who from the waters brings forth a race.” He here describes the work of the fifth day of the creation of things, whereby, at the divine command, the flying creatures and the aquatic creatures are said to have been brought forth from the waters in Genesis. And rightly indeed: for on Thursday the hymn is sung at vespers, and Thursday of the first six days corresponds correctly in name and order. 2 [L] In the second verse. “Watering the things subjected beneath the heavens.” Here the heavens are not taken for the heavenly spheres, since birds neither inhabit them nor fly across them; but for the parts of the air, or for the air itself: as in Holy Scripture the name heaven is often used, as in that place of the psalm: “The birds of the heaven and the fish of the sea.” And in the Gospel: “And the birds of the heaven devoured it.” But they are said to have been brought forth from one stock, yet to inhabit different places. For from the same material beginning, namely water, the aquatic and the flying creatures obtain different places of habitation: fishes the water, and birds the air. 3 [L] In the third verse. “Those whom the wave of blood cleanses.” By these words the author here indicates the holy sacrament of baptism; because it is administered in water, as its proper matter, and has been consecrated in the precious blood of Christ, and has efficacious power. As a proof of this matter: from the side of Christ himself, while sleeping on the cross, there flowed, by the blow of a soldier’s spear, blood and water for the remission of our sins. And blessed John makes this ministry plain, saying in the first of his epistles: “This is he who came by water and blood, Jesus Christ; not in water only but in water and blood.” And again in the same place: “And these three which bear witness on earth: spirit, water, and blood; and these three are one.” Moreover, when with the same verse we sing that God grants us not to bear the weariness of death, this must be understood of the second and eternal death; whose trouble and burden we ask to be taken away from us. For we do not pray against the death of the body, which by nature we can escape. 4 [L] In the fourth verse. “So that no guilt may crush.” Allu-

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44 Hymnorum carminis lex prohibet, quare potius legendum foret. flagrans & in laudem dei. Ita in tertio versu dicunt aliquinatus refulget lucifer, sed malim dicere ortus: quod id epithetum ipsi lucifero aptius accommodatur. Denique in postremo versu aliqui vltimum carmen legunt per relatiuum quo: sed minus aptè, cum nullum ei respondeat nomen ad quod referatur. legendum itaque potius : qua maior extat charitas vt relatiuum illud ad fidem & spem ante nominatas referatur. 5 In quinto versu. Quæsita iam primum fides. Hoc loco numerus & ordo trium præcipuarum virtutu fidei, spei, & charitatis insinuatur. Primum enim locum sibi fides vendicat: ea credens quæ supra sensum & rationem sunt. Secunda verò & secundo reponenda loco, est spes: certò expectans futuræ vitæ bona quæ non videntur. Tertio denique loco charitas constituitur: reliquis duabus maior, earumq; complementum atq; perfectio, quemadmodum scribit beatus Paulus ad Cor. < 1. Cor. 13.> Nunc autem manent fides, spes, & charitas, tria hæc: maior autem horum charitas. Quippè quæ nunquam excidat: etiam in regno cælesti, cæteræ verò duæ tollétur: succedente clara dei visione: & præsenti æternorum bonoru[m] possessione ac perfruitione. ad vesperas. Lasmator hominis deus Qui cuncta solus ordinans: Humum iubes producere Reptantis et feræ genus. 2 Qui magna rerum corpora Dictu iubentis uiuidæ: Vt seruiant per ordinem Carmen iambicum dimetrum Vt seruiant per ordinem Subdens dedisti homini. 3 Repelle à seruis tuis: Quicquid per immunditiâ Aut moribus se suggerit. Aut actibus se interserit. 4 Da gaudiorum præmia: Da gratiarum munera. Dissolue litis uincula: Astringe pacis foedera. Commendat autem diuinam virtutem a

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44 The law of the hymn forbids it, so rather it should be read: burning and in praise of God. Thus in the third verse some read “a shining morning star,” but I would rather say “rising,” because that epithet fits the morning star more suitably. Finally, in the last verse some read “the final song” through the relative “which”; but this is less appropriate, since no noun corresponds to it to which it refers. Therefore it should rather be read: “than which greater charity exists,” so that that relative clause may refer to the faith and hope named above. 5 In the fifth verse: “Faith now first sought.” In this place the number and order of the three chief virtues, faith, hope, and charity, is indicated. For faith claims the first place for itself: it believes those things that are above sense and reason. Hope, truly, is to be set in the second place: confidently expecting the goods of the future life which are not seen. Charity is established, finally, in the third place: greater than the other two, and their completion and perfection, as blessed Paul writes to the Corinthians: “But now abide faith, hope, and charity, these three; but the greatest of these is charity.” For it never falls away: even in the heavenly kingdom; but the other two will be removed, when the clear vision of God succeeds, and the present possession and enjoyment of eternal good things. At Vespers. The lover of man God Who alone ordaining all things: You command the earth to bring forth The race of creeping things and of wild beasts. 2 Who the great bodies of things by the command of your living word: That they may serve in order A iambic dimeter hymn That they may serve in order subjecting, you gave to man. 3 Drive away from your servants: Whatever by uncleanness Or by manners insinuates itself, Or by deeds inserts itself. 4 Give the rewards of joys: Give the gifts of graces. Loose the bonds of strife: Bind the covenants of peace. But it commends the divine power a

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46 Hymnorum tam nobis det præmia. Secundum: quòd nûc & in præsenti seculo nobis elargiatur suarum gratiarum dona, quæ sunt vt pignus futuræ gloriæ. Vtrumque autem à deo iure postulandum: vt qui solus ambo illa conferre possit, si- < Psal. 83.> cut ait Psalmus. Gratiam & gloriam dabit dominus. Tertium, quòd dirumpat in nobis rixarum & contentionum occasiones, ac incendia extinguat: quoniam non in commotione dominus: & deus noster non dissensionis est de sed pacis. Quartum, quòd placido foedere pacis nos omnes ad inuicem obstringat, vt deus ipse qui vera est pax, < 2. Reg. 19.> & deus pacis in scripturis celebratur, quietam in nobis habeat mansionem. Et est totus hic versus valde dignus, & sæpius à nobis deo per orationem offerendus. Sabbato: Ad No- cturnum matutinum. Vminæ deus clementiæ 3 Lumbos, iccurq[ue] mor Mundiq[ue] factor machinæ: bidum Vnus potentialiter Accincti ut sint perpetim: Trinusq[ue] personaliter. Lux remoto pessimo. 2 Nostros pius cum cæticis 4 Vt quiq[ue] horas noctiu[m] Fietus benigne suscipe. Nunc concinendo rumpimus: Quo corde puro sordibus Donis beatæ patriæ Te perfruamur largius. Ditemur omnes affatim. Metrum iambicu[m] dimet. in hoc hymno integrè seruatur. In tribus tamen eius locis vocalis sequitur continuò vocalem in diuersis dictionibus sine collisione, scilicet in terti[us] versus secundo & tertio carmine, in primo carmine quarti versus, quod passim quibusuis non licet. Continet autem invocationem ad deum, vt castitatem mentis & corporis nobis elargiatur, quo tandem æternæ vitæ bonis perfruamur. 1 Annotationes. In primo versus. Vnus potentialiter. Si id permisisset carmen, posuisset fortasse author in eo loco, vnus substantia- liter, vt super sanctæ trinitatis mysterium clarius explicasset, in qua vnitas est substantiæ & trinitas personarum. Verùm

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46 Hymns may grant us rewards. Second: that now and in the present age he may bestow upon us the gifts of his graces, which are as a pledge of future glory. Both of these ought surely to be sought from God: since he alone can grant them both, as the Psalm says: “The Lord will give grace and glory.” Third, that he may break up in us the occasions of quarrels and disputes, and quench the fires of contention: for the Lord is not in commotion, and our God is not of dissension but of peace. Fourth, that with a peaceful bond of peace he may bind us all one to another, so that God himself, who is true peace, and in the Scriptures is celebrated as the God of peace, may have a quiet dwelling in us. And this whole verse is very worthy, and ought often to be offered to God by us in prayer. Sabbath: At Nocturn Matins. God of kindly mercy, who fashioned the limbs and entrails of the world’s machine: divine One, who by power girds them so that they may endure forever; Three, and personally. Light, remove the worst. Our tears, when mixed with ceterics, kindly receive. Now by singing we break forth: With a pure heart, free from stains, may we more abundantly enjoy you, and may we all be richly endowed with the gifts of the blessed homeland. The iambic meter is fully preserved in this hymn. However, in three places a vowel follows immediately upon a vowel in different words without elision: namely in the second and third line of the third verse, and in the first line of the fourth verse, which is not permitted in all verses. It contains an invocation to God, that he may grant us purity of mind and body, so that at last we may enjoy the goods of eternal life. 1 Notes. In the first verse. One, potentially. If the meter had allowed it, the author would perhaps have placed there, one substantially, so that he might have explained more clearly the mystery of the Holy Trinity, in which there is unity of substance and trinity of persons. But

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EXO. 49 nor: mulcendas natus ad aures. Inde canorus, a, um: quod suave est auditu & dulce. Venitque vtrumque à verbo ca no, is, ere: vt signat voce modulari. 1 SABBATO: AD VESPERAS. O Lux beata trinitas 2 Temane laudum car- Et principalis uni mine tas. Te deprecemur vesperi. Iam sol recedit igneus: Te nostra supplex gloria Infunde lumen cordibus. Per cuncta laudet secula. Hymnus iste, carmine iambico dimetro recte compo- nitur. Inuocatur in eo sancta trinitas, vt quoniam sol sen- sibilis tendit ad occasum: spirituale tamen lumen nunqua[m] nobis auferat, quo ipsam perpetuò laudare possimus. I CANNOTATIONES. In primo versu. Et prin- cipalis vnitas. Ipsius deitatis indiuidua vnitas, dicitur principalis: quoniam omnis vnitatis in rebus est exordiu[m] & fons: à qua quicquid in mundo est vnum suam habet vnitatem. Ita deus ipse: principalis dicitur veritas, boni- tas, virtus, lux: & cætera co[n]similia. 2 In secundo ver- su. Te deprecemur vesperi. Dictio vesperi hic aduerbium est temporis: in vsu authorum frequens, & vespertinu[m] se- rotinumque tempus significat. Nam vesper, eris, nomen: ablatiuum facit vespere, non vesperi. Ouidius. Seróque trahit de vespere nomen. In eodem quoque versu & ter- tio eius carmine: non simplex gloria legendum est, vt fa- ciunt nonnulli, sed supplex. Nam simplex: aptum non est epithetum nominis gloria, neque facilè quisquam assi- gnarit: quænam sit nostra simplex gloria, supplex verò adiectiuum accommodatum est & congruum huius nomi- nis gloria. Quod quidem pro laude ac præconio diuinæ maiestatis (quo eam glorificamus & extollimus) hic sumi- tur, sicut & in illo versu ecclesiastico celebratissimo. Glo- ria patri & filio, & spiritui sancto. SABBATO AD VESPERAS: I alius hymnus. Eus creator [n]o[n]niu[m], Diem decoro lumine, D Polique rector: ve Noctem soporis gratia. stiens Artus solutos ut quies d Re.

Transcription: Translated (English)

EXO. 49 nor: fit for soothing the ears. Hence canorous, a, um: that which is pleasant to the hearing and sweet. And both come from the verb cano, is, ere: as it signifies to sing with modulation. 1 SATURDAY: AT VESPERS. O blessed Trinity, And one principal unity of praise. We pray to thee in the evening. Now the fiery sun withdraws: Pour into our hearts thy light. May our suppliant glory praise thee through all ages. This hymn is rightly composed in iambic dimeter verse. In it the holy Trinity is invoked, so that since the visible sun is moving toward setting, the spiritual light may nevertheless never be taken from us, by which we may be able to praise that Trinity forever. I. NOTES. On the first verse. And principal unity. The indivisible unity of the Godhead itself is called principal, because every unity among things has its beginning and source, from which whatever is one in the world has its own unity. Thus God himself is called the principal truth, goodness, power, light, and other such things. 2. On the second verse. We pray to thee in the evening. The word vesperi here is an adverb of time, frequent in the usage of authors, and it signifies the evening and late time. For vesper, eris, is a noun: its ablative is vespere, not vesperi. Ovid: “And the name is drawn from evening at late hour.” In the same verse and in the third line of the hymn, it is not to be read simplex gloria, as some do, but supplex. For simplex is not a fitting epithet for the noun gloria, nor could anyone easily assign what our “simple glory” might be; but supplex is an adjective suitable and congruent with this noun gloria. Indeed it is taken here for the praise and proclamation of the divine majesty, by which we glorify and exalt it, as also in that most celebrated ecclesiastical verse: Glory be to the Father, and to the Son, and to the Holy Spirit. SATURDAY AT VESPERS: Another hymn. God, creator of all things, with beauteous light of day, And ruler of the sky: with the grace of sleep The night to rest. That bodies, now unbound, may be at peace, And refreshed.

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Hymnorum Reddat laboris usui: Mentésque fessas alleuet, Luctusque soluat anxios. 3 Grates peracto iâ die: Et noctis exortu preces Votis (reos vt adiuiues) Hymnû canētes soluimus. 4 Te cordis ima concinnat: Te vox canora co[n]crepet. Te diligat castus amor: Te mens adoret sobria. 5 Vt cu[m], psunda clauserit Diem caligo noctium: Fides tenebras nesciat, Et nox fidei luceat 6 Dormire mētē ne sinas: Dormire culpa nouerit. Castos fides refrigerans: Somni vaporem temperet. 7 Exuta sen[su]u lubrico: Te cordis alta somnient. Ne hostis inuidi dolo Pauor quietos suscitet, 8 Christum rogemus et patrem Christi, patris q[uæ] spiritum. Vnum potens per omnia Foue precantes trinitas. Amen. Hymnus iste (vt præcedentes) carminis iambici dimetri modulatione constringitur: eamque ad vnguem seruat, præterqua[m] in quinto versu, vbi in secundi carminis secundo loco ponitur spondeus pro iambo, & in quarti carminis secundo itidem loco pyrrichius pro iambo, quod huius carminis vsus aut nunquam, aut rarò admittit. In septimi quoque versus tertio carmine: vocalis proxime vocalem sine collisione præcedit, quod quis facile deuitauerit: si loco particulæ ne, legerit nec, cum per id, sensus non vitietur. Dirigitur in eo invocatio ad deum: vt abeunte iam die & nocte ingruente, nos conseruet nocturno tempore mundos & castos: neque illusionibus dæmonicis patiatur nos terreri aut eludi. 1 C ANNOTATIONES. In primo versu. Vestiens diem decoro lumine. Quòd diuina prouidentia, dies ad operâdum hominibus sit alsignatus, nox autem ad quietem: ostendit etiam propheta in Psalmo cum ait. Posuisti tenebras & facta est nox. Et deinde. Ortus est sol, exibit Psal. 103. homo ad opus suum, & ad operatione suam vsque ad vesperam. Porrò causas ob quas somnus hominibus à deo indultus est, in secundo versu expressas, complectitur etiam

Transcription: Translated (English)

Of hymns May it restore to the use of labor: And relieve weary minds, And remove anxious griefs. 3 Thanks after the day is done: And at night’s rising, prayers With vows (that you may help the guilty) We, singing hymns, offer up. 4 The innermost depths of the heart compose you: Let the melodious voice extol you. May chaste love cherish you: May the sober mind adore you. 5 So that, when the darkness of night Has closed the day: Faith may not know the shadows, And night may shine with faith’s light. 6 Do not allow the mind to sleep: Let guilt know how to sleep. Faith, refreshing the chaste: May it temper the vapor of sleep. 7 Freed from slippery sense: May the deep places of the heart dream of you. Lest by the deceiving trick of the envious foe Fear disturb those at rest, 8 Let us pray to Christ and the Father, Of Christ, of the Father, and the Spirit. One in power through all things, Sustain us who pray, O Trinity. Amen. This hymn, as the preceding ones, is bound by the modulation of the iambic dimeter; and it observes it exactly, except in the fifth verse, where in the second foot of the second line a spondee is placed instead of an iamb, and in the second foot of the fourth line likewise a pyrrhic is placed instead of an iamb, which the usage of this meter either never or rarely allows. In the third line also of the seventh verse, a vowel immediately follows a vowel without elision, which anyone could easily avoid if, in place of the particle ne, he were to read nec, since by this the sense would not be harmed. The invocation in it is directed to God: that as day is now passing and night is coming on, he may preserve us during the night time pure and chaste, and may not allow us to be troubled or deceived by the illusions of demons. 1 C NOTES. In the first verse. Clothed the day with fitting light. That divine providence has appointed day for human labor, and night for rest, the prophet also shows in the Psalm when he says: “You appointed darkness, and there was night.” And then: “The sun has risen; man will go forth to his work and to his labor until evening,” Psalm 103. Moreover, the reasons for which sleep has been granted to human beings by God, expressed in the second verse, include also

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HYMNORVM mili ratione, & culpa in nobis dormire dicitur, quâdo nul la ipsius culpæ in nobis sit actio ac operatio. Id autem ne- quaqua[m] fiat: nisi sit à nobis extirpata & abrasa culpa. Nâ si ipsa adhuc occupat animum, mouet ad suum opus & ad prauum inducit, neque omnino emortua & extincta est. Cum igitur culpam in nobis dormire petimus, eam prorsus à nobis auferri detergique postulamus. SABBATO AD VESPERAS, alius hymnus. Pater sancte, mi- 3 Seruiunt tibi cu[n]cta quæ tis atque pie. creasti. O Iesu Christe fili Te tuæ cunctæ laudat crea venerande. turæ. Paraclitèque spiritus & Nos quoque tibi psallimus alme: deuoti Deus æterne. Tu nos exaudi. 2 Trinitas sancta, vnitás- 4 Gloria tibi omnipotês que firma: deus: Deitas uera, bonitas im- Trinus & unus magnus mensa: & excelsus Lux angelorum, salus or- Te decet hymnus honor, phanorum laus, & decus. Spésque cunctorum. Omne & in æuum. Amè. Hymnus iste, carminis sapphici præ se fert specie[m] & modulatione[m], videturque in vnoquoque versu tribus carminibus sapphicis subnectere quartum adonium, sicut duo primi hymni, in fronte ac principio huius operis positi. Verùm non seruat quoquo pacto illius carminis legem ac regulam neque pedes illius habet suis in locis constitutos: vt recta huiusce metri ratio exposcit. Quocirca meritò vocari potest hic hymnus, ameter, quòd sine metro & debita sit carminis mensura. Fit in eo primùm inuocatio sanctissimæ trinitatis, deinde declaratio diffusionis diuinæ bonitatis in omnes creaturas, illi iure subiectas, & demùm devota oratio, vt nostras preces exaudire dignetur. Et quoniâ pia[m] cōtinet & religiosam ad deum orationem, loco illius alterum (servata eadem sententia) hymnum hoc modo lusimus. O

Transcription: Translated (English)

HYMNS in like manner, and guilt in us is said to sleep, when there is in us no action or operation of guilt itself. But this can in no way happen unless guilt has been uprooted and erased from us. For if it still occupies the mind, it moves it to its own work and leads it toward evil, and is by no means wholly dead and extinguished. Therefore, when we ask that guilt may sleep in us, we are asking that it be altogether removed from us and wiped away. SATURDAY AT VESPERS, another hymn. Holy Father, mild and loving. 3 All things that you have created serve you. O Jesus Christ, venerable Son, To you all your creation praises. And you, Spirit, Paraclete and kindly one: We also sing psalms to you, devoutly. Eternal God. Hear us. 2 Holy Trinity, firm unity: 4 Glory to you, almighty God, true Deity, boundless goodness: Three and one, great and most high. Light of angels, salvation of orphans, To you is due hymn, praise, and honor. hope of all. Forever and ever. Amen. This hymn bears the appearance and modulation of the Sapphic meter, and it seems that in each verse it joins together three Sapphic lines and a fourth Adonic, as do the first two hymns placed at the beginning and opening of this work. Yet it does not in any way observe the law and rule of that meter, nor does it have its feet placed in their proper positions, as the correct structure of this meter requires. Therefore this hymn may rightly be called ameter, because it is without meter and without the due measure of verse. In it there is first an invocation of the most holy Trinity, then a declaration of the diffusion of divine goodness among all creatures subject to it by right, and finally a devout prayer that it may deign to hear our petitions. And since it contains a pious and religious prayer to God, in place of it we have made sport with another hymn in the same sense. O

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Hymnorum hoc domini aduentu per misericordiam, vt cum venerit iu dicare mundum in iustitia & æquitate: nos saluet & tuea- tur à morte æterna. IANNOTATIONES. In pri mo versu. Vox clara ecce intonat. Hic vox clara potest ac cipi manifesta euangelicæ legis prædicatio: quæ vt tuba altisona intonat auribus nostris, & opera tenebraru[m] dam nat. Idcirco pellenda est à nobis somni in peccato iner- tia. Nam Christus à cælo refulgens per aduentum in car nem: nunc in terris emicat tanquam nouum & salutare sy- dus exortum in tenebris. Non ineptè etiam per vocem claram intonantem: intelligere possumus sacratissimum Christi præconem Ioannem Baptistam. De quo vaticina- <Esaiæ. 40.> tus est Esaias. Vox clamantis in deserto: parate viam do- mini: rectas facite in solitudine semitas dei nostri. Quod quidem propheticum oraculum, ipse domini præcursor de se dictum esse, & in seipso completum perhibet: dicens sacerdotibus & leuitis ad se missis. Ego vox clamantis in deserto, dirigite viam domini: sicut dixit Esaias prophe- ta. In eodem versu. Pellantur eminus somnia. In hoc tertio primi versus carmine (quod hypercatalecticum est nam vna syllaba vltra debitam mensuram abundat) in se cundo loco pro iambo ponitur amphibibrachus, habens ex tremas syllabas primam & tertiam breues, & mediam lon gam, vt docere, quod in hoc metri genere rarissimum est. Eminus enim: primam habet longam. Ouidius. Pars ani- mæ dilectæ meæ, licet eminus esse fortibus: Antheo no- cuit temeraria virtus. Vnde aptius esset carmen, si quis ita diceret, procul fungentur somnia. Significat autem eminus, idem quod procul, sicut cominus et oppositum, signat è vicino & propè. Virg. Pugnatur cominus armis. 4 In quarto eiusdem primi versus carmine. Ab æthere Christus promicat. Dictio æthre, disyllaba proferri per syncopam debet: vt secundo loco constituatur iambus. Nam si trissyllaba proferretur, anapestus in secunda col locaretur sede, quod rarò admodum vsu venit. Sic & Vir- gilius æthra protulit in carmine pro æthera: cum ait in Aeneide. Nam neque erant astro- rum ignes: nec lucidus æthra syderea polus. IN

Transcription: Translated (English)

Of the hymns by the mercy of this coming of the Lord, that when he comes to judge the world in justice and equity, he may save us and keep us from eternal death. NOTES. On the first verse. “A clear voice, behold, resounds.” Here “clear voice” may be understood as the manifest preaching of the evangelical law, which, like a loud-sounding trumpet, resounds in our ears and condemns the works of darkness. Therefore the sloth of sleep in sin must be driven away from us. For Christ, shining forth from heaven through his coming in the flesh, now gleams upon the earth like a new and saving star risen in the darkness. Not unfitly also by the “clear voice” resounding we may understand the most holy herald of Christ, John the Baptist, of whom Isaiah prophesied: “The voice of one crying in the wilderness: prepare the way of the Lord; make straight in the desert the paths of our God.” This prophetic oracle, indeed, the Lord’s forerunner testifies was spoken of himself and fulfilled in himself, saying to the priests and Levites sent to him: “I am the voice of one crying in the wilderness; make straight the way of the Lord,” as Isaiah the prophet said. On the same verse. Let dreams be driven far away. In this third line of the first verse, which is hypercatalectic—for one syllable exceeds the due measure—there is, in the second place instead of an iamb, an amphibrach, having the first and third syllables short and the middle one long, as in docere, which is most rare in this kind of meter. For in eminus the first syllable is long. Ovid: “A part of my dear soul, though far away from the brave.” “Audacity harmed Antaeus.” Whence it would be a better line if one said thus: “Far away shall dreams depart.” But eminus means the same as procul, just as cominus and its opposite signify “from near” and “close by.” Virg.: “The battle is fought hand to hand with arms.” 4. On the fourth line of the same first verse. “Christ flashes forth from the ether.” The word æthre ought to be pronounced as disyllabic by syncopation, so that an iamb is placed in the second position. For if it were pronounced as trisyllabic, an anapest would be placed in the second foot, which very rarely occurs in usage. Thus Virgil also used æthra for æthera in verse, when he says in the Aeneid: “For there were neither fires of the stars, nor the bright celestial ether,” IN

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EXPO. 61 1 IN NATIVITATE DOMINI. V Eni redeptor gentium: Ostende partum uirginis Miretur omne seculum: Talis decet partus deum 2 Non ex uirili semine, Sed mystico spiramine: Verbum dei factu est caro. Fructusq; uentris floruit. 3 Aluus tumescit uirginis: Claustra pudoris permanent. Vexilla uirtutum micant: Versatur in templo deus. 4 Procedes de thalamo suo. Pudoris aula regia. Geminæ gigas substantiæ: Alacris ut currat uiam. II Carmen iambicum dimetrum in hoc hymno integrè seruatur: occurrit tamen interdum spondeus in secundo loco pro iambo, contra carminis huius legem, & anapestus in primo & tertio loco pro spondeo: quod ipsius metri integritatem non vitiat. 2 ANNOTATIONES. In secundo versu. Fructusque ventris floruit. Fructus ventris hic intelligitur Christus: ex vtero virginali (vt de sua arbore fructus) verè & secundum humanam substantiam progenit[ur], de quo clamauit sancta Elizabeth. Et benedictus fructus ventris

Transcription: Translated (English)

EXPO. 61 1 ON THE NATIVITY OF THE LORD. O come, Redeemer of the nations: Show forth the birth of the Virgin; Let every age marvel: Such a birth befits God. 2 Not from a manly seed, But by a mystical breathing: The Word of God was made flesh. And the fruit of the womb bloomed. 3 The Virgin’s womb swells: The barriers of modesty remain intact. The banners of virtues gleam: God moves about in the temple. 4 You will proceed from his bridal chamber, The royal hall of modesty. A giant of twofold substance: Cheerfully to run the way. II The iambic dimeter meter is preserved throughout this hymn; however, at times a spondee occurs in the second place instead of an iamb, contrary to the rule of this meter, and an anapest in the first and third place instead of a spondee: which does not impair the integrity of the meter itself. 2 NOTES. In the second verse, Fructusque ventris floruit. The fruit of the womb here means Christ: from the virginal womb (as fruit from its tree) truly and according to human substance begotten, of whom holy Elizabeth cried out: And blessed is the fruit of the womb

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EXO. 63 sermo per ablatiuum adiectiuum, quod ordinatur cu[m] sub- stantiuo virtute: quam per aduerbium, & ita potius cen- seo legendum. 7 In septimo versu. Lumenque nox spi rat nouum. Hoc loco spirare, venustè accusatiuum habet sibi adiunctum, quoniam actiuam habet significationem, tantundem valens atque effundere siue emittere. Interpo- lare autem, quod simplo l, scribi debet: vt ostendit carme, est intermittere siue interrumpere. Vnde quod discontinuatum est & interlaxatum, interpole dicitur, & interpolatim id fit: quod discontinuè & per intermissiones effici- tur, vt fiat quædam temporis in eo opere intercisio. IN NATIVITATE DOMINI: alius hymnus. Christe redemptor 4 Sic præses testatur dies. gentium Currens per anni circulu[m]: De patre patris Quod solus à sede patris unice. Mundi salus adueneris. Solus ante principium 5 Hunc cælum, terra, huc Natus ineffabiliter. mare. 2 Tu lumen & splendor Huc omne quod in eis est: patris: Authorem aduentus tui Tu spes perennis omnium, Laudans, exultat cantico. Intende quas fundunt pre- 6 Nos quoque qui san- ces eto tuo Tui per orbem famuli Redempti sumus san- 3 Memeto salutis author: guine: Quod nostri quondam cor Ob diem natalis tui poris Hymnum nouum conci- Ex illibata uirgine nimus. Nascendo forma sumpseris Præsens hymnus carminis iambici dimetri ( cuius for- nam præsert) non omnino seruat mensuram. Nam tro- chum nunc primo, nunc secundo, nunc tertio admittit lo co: spondeum quoque nonnunquam in secunda sede reci pit. Insuper vocalè interdum vocali aut literæ m, subiun- cta habet sine collisiôe. In eo sit ad dei filiu[m] gratiaru[m] actio de

Transcription: Translated (English)

EXO. 63 a discourse by means of an ablative adjective, which is joined with a substantive in force: than by an adverb, and thus I think it is better to read. 7 In the seventh verse. “And light breathes night new.” In this place spirare aptly has an accusative joined to it, since it has an active meaning, being equivalent to to pour forth or to emit. But interpolare , which ought to be written with a single l , as the poem shows, means to omit or to interrupt. Hence that which is broken off and loosened is called interpola , and this is done interpolatim : that is, what is effected discontinuously and by intervals, so that in that work there is, as it were, a cutting between the times. IN THE NATIVITY OF THE LORD: another hymn. Christ, Redeemer of the nations, From the Father, the Father’s unique offspring. Before the beginning alone Born ineffably. 2 You, the light and splendor of the Father: You, the everlasting hope of all, Attend to the prayers which your servants Pour forth throughout the world. 3 Remember, Author of salvation: That, when our flesh You should have taken form From the undefiled Virgin by being born. 4 Thus the day bears witness, As it runs through the circle of the year: Because you alone from the Father’s seat Have come as the salvation of the world. 5 Heaven, earth, the sea, All that is in them, Praising, exult in song, Hailing the author of your coming. 6 We also, who by your blood Have been redeemed, On the day of your nativity Sing a new hymn. This present hymn of the iambic dimeter kind (whose form, however, I have not entirely preserved) does not fully keep its measure. For it admits a trochee now in the first, now in the second, now in the third place; it also sometimes receives a spondee in the second foot. Moreover, it occasionally has a vowel joined to a vowel or to the letter m without elision. In this there be thanksgiving to the Son of God.

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Transcription: ATR-1

Hymnorum de ineffabili sua misericordia: qua cum dei patris sit vni- genitus ante secula, de virgine nasci dignatus est pro no- bis in tempore. 1 IANNOTATIONES. In primo versu. Solus ante principium. Filius dei dicitur hic solus genitus ante principium temporum & mundi exordium: quoniam antequam mundus subsisteret, aliud nihil geni- tum erat. Non enim deus pater, natus dici potuit: quia in genitus est, nec spiritus sanctus: vt qui non per generatio nem, sed diuinam processionem à patre & filio prodierit: nec aliud quicquam tum fuit natum, cum aliud nihil tunc adhuc subsisteret. Vnde in psalmo pater ait ad filium. Ex vtero ante luciferum genui te. Et ipsa diuina sapientia, quæ dei filius est apud Ecclesiasticum dicit de seipsa. Ego ex ore altissimi prodiui: primogenita ante omnem creatu- ram. Natus autem dicitur secundum diuinitatem Chri- stus ineffabiliter, quia de eo dicit Esaias. Generationem eius quis enarrabit. 3 I In tertio versu. Ex illibata vir- gine. Libare per translationem significat interdum leniter tangere. Virgilius. Oscula libauit natæ, dehinc talia fatur. Inde libatus participium: quod attactum siue contactum est. Cui mea virginitas, auibus libata sinistris. Ex 'quo co- positum deducitur illibatus, id est non libatus, siue non ta ctus. Illibata igitur virgo, est virgo intacta, inuiolata, inte merata, siue incorrupta. 4 I In quarto versu. Quòd so lus à sede patris. Solus aduenisse dicitur Christus de sede patris: quoniam solus ipse per incarnationem humanam induit naturam. Neque enim pater incarnatus est, neque spiritus sanctus, licet vterque ad sacratissimum incarna- tionis mysterium suspiciendum à filio, cooperatus sit. 5 I In quinto versu. Hunc cælum, hunc terra, hunc ma re. Pronomen illud tertio repetitum: refertur ad id nomé dies in præcedenti versu positum, vt sensus sit quòd crea- tura cælestis & angelica, & terrestris. s. humana, immò om nis dei creatura: hunc diem natalitium, tanquam aduen- tus tui ad nos. O Christe æditorem atque manifestatore[m], concelebrat: spirituali cantico exultans in domino. Et hic versus id completum esse videtur annuiciare: ad quod propheta in spiritu præuidens hunc diem aduentus domi nici hortabatur psalmo. 95. dicens. Lætentur cæli & exul- tet terra, commoueatur mare & plenitudo eius gaudebūt campi

Transcription: Translated (English)

Hymns of his ineffable mercy: by which, since he is the only-begotten of God the Father before the ages, he deigned to be born of the Virgin for us in time. 1. Annotations. On the first verse. “Alone before the beginning.” The Son of God is here said to be the only one begotten before the beginning of time and the origin of the world; because before the world existed, nothing else had yet been begotten. For God the Father could not be said to have been born, because he is unbegotten; nor the Holy Spirit, since he did not proceed by generation, but by the divine procession from the Father and the Son. Nor was anything else then born, since nothing else was yet in existence. Hence in the psalm the Father says to the Son: “From the womb before the daystar I begot you.” And divine Wisdom itself, which is the Son of God, says of itself in Ecclesiasticus: “I came forth from the mouth of the Most High; the firstborn before every creature.” But Christ is said to be born ineffably according to his divinity, because Isaiah says of him: “Who shall declare his generation?” 3. On the third verse. “From the undefiled Virgin.” To “libare” by a figure sometimes means to touch lightly. Virgil: “He kissed his daughter, then says such things.” Hence “libatus” is a participle meaning that which has been touched or contacted. “My virginity, touched by birds from the left.” From this the compound “illibatus” is derived, that is, not touched, or not contacted. Therefore an undefiled virgin is a virgin untouched, inviolate, unblemished, or incorrupt. 4. On the fourth verse. “That he alone came from the Father’s seat.” Christ is said to have come alone from the seat of the Father, because he alone took on human nature through the incarnation. For neither the Father was incarnate nor the Holy Spirit, although each cooperated with the Son in bringing about the most sacred mystery of the incarnation. 5. On the fifth verse. “Him heaven, him earth, him sea.” That pronoun repeated a third time refers to the word “day” placed in the preceding verse, so that the sense is that the heavenly and angelic creation, and the earthly, that is, the human, indeed every creature of God, celebrates this natal day as your coming to us, O Christ, builder and revealer, rejoicing with spiritual song in the Lord. And this verse seems to proclaim that what the prophet, foreseeing in spirit this day of the Lord’s coming, exhorted in Psalm 95, saying, “Let the heavens rejoice and let the earth exult; let the sea be moved and its fullness; let the fields rejoice.”

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Transcription: ATR-1

EX PO. 71 consimiles in vno quoque versu solum sex habent carmina trochaica: scilicet tria alcmania & tria curipidia, alternatim commixta: vt alcmania in locis imparibus disponantur: curipidia verò in sedibus & locis paribus. Seruatur autem in toto hoc hymno supradicti carminis regula ad vnguem, præterquam in postremo versu: qui in plerisque locis à recta lege exorbitat. Author eius Prudentius apud quem hymnus iste, profusior est & longe copiosior: vt perhibet Henricus Bebelius Instingensis, vir vti- que in humanioribus literis & cultioribus disciplinis eruditissimus: quem in citandis hymnorum authoribus potissimum insequor, nominatimque illos assigno peculiari expressione authores: quos ab eo nominatos inuenio in annotamentis illis quæ hymnos ecclesiasticos collegit: quod nullum mihi commodius occurrat præsidiu[m] in re tam incerta diffinienda: vt pote quinam fuerint authores hymnorum. Attamen hic duntaxat adducuntur ij versus. (Ac sæpe alias) qui in vsu ecclesiastico solent adhiberi atque cantari. Exponit in eo Aurelius Prudentius duplicem Christi natiuitatem: vnam secundu[m] diuinitatem à deo patre, alteram secundum humanitatem à virgine matre: omnesque inuitat ad eius laudes depromendas. IANNOTATIONES. In primo versu. Cordenat[ur] ex parentis. Quæ spiritualia sunt & intellectu alia, nobis corporalibus vix bene possunt nisi corporaliter & sensibiter exprimi. Idcirco natiuitas illa æterna filij dei dicitur esse ex corde patris: vt insinuetur eo loquendi modo esse ex propria & intima patris substantia, & non ab extrinsec: que admodu[m] impius oblatrabat Arrhius. Et hoc plane ex psal. 44. depromptum est: dicente. Eructauit cor meu[m] verbum bonum. Secundum eandem sententiâ dicitur dei filius ex vtero patris genitus: cum ait psalmus. Ex vtero ante luciferum genuite. Dicitur & filius ex ore patris pro duisse: cum inquit apud ecclesiasticum. Ego ex ore aluissimi prodiui: primogenita ante omnem creaturam. In eodem versu. Alpha & omega cognominatus. Id sumptum est ex Apocalypsi: vbi Christus dei filius & verus deus, legitur semel & iterum de seipso dicere. Ego sum alpha & omega, principium & finis, primus & nouissimus. Quoniam enim alpha: prima est litera alphabeti græci, & omega magnum, e iiij postre-

Transcription: Translated (English)

EX PO. 71 consimiles in one verse only six trochaic poems have: namely three Alcmanic and three Cyprian, mixed alternately: so that the Alcmanic are placed in odd positions; the Cyprian, however, in seats and even places. But in the whole of this hymn the rule of the aforesaid meter is observed to a hair, except in the last verse, which in many places departs from the right law. Its author is Prudentius, in whom this hymn is more copious and far more abundant: as Henricus Bebelius of Ensingen, a man truly most learned in the humanities and more polished disciplines, testifies; whom I chiefly follow in citing the authors of hymns, and I assign them by name with a special expression: those authors whom I find named by him in those notes in which he collected the ecclesiastical hymns: because no more convenient aid occurs to me in determining a matter so uncertain, namely, who the authors of the hymns were. Nevertheless, here only those two verses are brought forward. (And often elsewhere) which are customarily used and sung in ecclesiastical use. In it Aurelius Prudentius expounds the double nativity of Christ: one according to divinity from God the Father, the other according to humanity from the Virgin Mother; and he invites all to sing forth his praises. I. NOTES. In the first verse. Cordenat[ur] from parentis. Those things which are spiritual and other in understanding can scarcely be expressed to us who are bodily except bodily and sensibly. Therefore that eternal nativity of the Son of God is said to be from the heart of the Father: so that by that manner of speaking it may be intimated to be from the Father’s own and inmost substance, and not from outside, as the impious Arian raged. And this is plainly taken from Psalm 44, where it says: My heart hath uttered a good word. According to the same sense the Son of God is said to be begotten from the womb of the Father, when the Psalm says: From the womb before the daystar I begot thee. He is also said to have come forth from the mouth of the Father, when it says in Ecclesiasticus: I came forth from the mouth of the Most High, the firstborn before all creation. In the same verse: called Alpha and Omega. This is taken from the Apocalypse, where Christ the Son of God, and true God, is read to say of himself once and again: I am Alpha and Omega, the beginning and the end, the first and the last. For alpha is the first letter of the Greek alphabet, and omega the great, e iiij postre-

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Transcription: ATR-1

Hymnorum nem, primus omnium mortem pro Christo pertulerit, & Christianæ fidei veritatem sui sanguinis efusione testi- tus sit. In eodem versu circunsultus vndique. Circun- fultus idem significat quod circundatus adque circuqua- que munit[ur]. Formatur enim à fulcior verbo passiuo, quod sustentari muniri que signat, & ablatiuum postulat. Neq[ue] circunfultus hic legendum est, vt faciunt nonnulli, quo- niam fulcio fultum habet in supino non fullum. Et cir- cunfultgeo facit quidem supinum circunfultum: si modo habeat supinum: quoniam tamen verbum est neutrum: nô format de se præteriti temporis participium. 2 In se- cundo versu. Tu cælestis primitiuis. Dicitur hic beatus Stephanus primitiuis signifer militiæ cælestis, quoniam in candidato illo & purpurato martyrum exercitu qui cæ- lestem in terris gesserunt militiam, ipse primus fuit dux & velut antesignanus, sacræque illi & inuictæ cohortis ve- xillifer. Eadem quoque ratione dicitur testis primus gra- tiæ: quia inter omnes qui post reuelatam legem gratiæ & veritatem euangelicam sua morte Christum sunt testifi- <Exod. 4 Iosue 5> cati, ipse prim[us] enituit. 3 In tertio versu. Corpus me- bri palsione. Sicut in veteri lege fiebat circuncisio carnis cultro lapideo: vt Sephoram coniugem Moysi fecisse le- gimus, & deum ipsi Iosue præcepisse, ita O sancte (in- quit) Stephane prævides & cognoscis corpus mysticum Christi circuncidi spiritualiter per saxorum cuspides: qua- si mucrones gladiorum, & id quidem: per unius membris illius corporis passione & tormentum. Cum enim tu ipse (qui membrum eras tunc interris illius sacri corporis, est ecclesia fidelium) patiebare lapidum ictus: sciebas ip- sum totum corpus, huius modi iactu lapidum spiritualiter circuncidi, quoniam per hanc membrorum passionem & circuncisione: ipsum totu[m] corpus in suis membris expur- gatur ab omni sorde, & redditur circuncisum domino. Ceterum vt gemmæ inseruntur coronis aureis ad ornatu[m] & splendorem: ita lapides, ait, O Stephane tuo sanguine rubricati, quibus ab impia Iudæorum turba es impetitus: sunt ad decorem & ornamentum tuæ coronæ, qua nunc coronatus es in cælis. In

Transcription: Translated (English)

Because among all men he first endured death for Christ, and testified to the truth of the Christian faith by the shedding of his blood. In the same verse, circumsultus vndique. Circumfultus here means the same as surrounded and fortified all around. For it is formed from the passive verb fulcio, which signifies to support or fortify, and it requires an ablative. Nor should it be read circunfultus here, as some do, because fulcio has fultum as its supine, not fullum. And circunfultgeo indeed makes the supine circunfultum, if indeed it has a supine; yet since it is a neuter verb, it does not form a past participle of itself. 2. In the second verse, Tu cælestis primitiuis. Blessed Stephen is here called the standard-bearer among the firstfruits of the heavenly army, because among that white-clad and purple-robed host of martyrs who carried on their warfare on earth in a heavenly way, he was the first leader, as it were the front-rank standard-bearer of that sacred and unconquered cohort. For the same reason he is also called the first witness of grace, because among all who, after the law of grace and the evangelical truth had been revealed, testified to Christ by their death, he stood out first. 3. In the third verse, Corpus mebri palsione. Just as under the old law the circumcision of the flesh was performed with a stone knife, as we read that Zipporah, the wife of Moses, did, and as God commanded Joshua, so you, O holy Stephen, foresee and understand that the mystical body of Christ is spiritually circumcised by the points of rocks, as by the blades of swords; and this indeed through the suffering and torment of one member of that body. For when you yourself, who at that time were a member on earth of that sacred body, which is the church of the faithful, suffered the blows of stones, you knew that the whole body was spiritually circumcised by this striking of stones, because through the suffering and circumcision of the members, the whole body itself is purified in its members from all defilement and is restored circumcised to the Lord. Moreover, just as gems are set in golden crowns for ornament and splendor, so, he says, O Stephen, the stones reddened by your blood, with which you were attacked by the impious crowd of the Jews, serve for the beauty and adornment of your crown, with which you are now crowned in heaven. In

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EXPO. 75 4 In quarto versu. Tu cælorum primus stratam. Strata, æ: via est publica siue platea lapidibus constrata: quæ & stratum, i, dicitur. Virgilus. Miratur portus, strepitum- que & strata viarum. At sicut materialis platea ex corporalibus co[n]sternitur lapidibus: ita & supernæ civitatis Hierusalem pauimentum ex viuis construitur lapidibus, sanctis scilicet qui in hoc mundo contusi & persecutionibus sunt attriti. Et quoniam post gloriosam Christi ascensionem beatus Stephanus per martyrium primus cælos subiit: rectè dicitur hic, ipse primus constrauisse viam cælorum lapideam. In eodem versu. Tu per Christum hebetatam. Gladium illum flammeum atque versatile, quo cherubin à domino collocatus ad custodiendam viam paradisi, armatus in Genesi describitur: hic vocat rhóphea[m]. per quam nihil aliud intelligere debemus: quàm præclusum ante mortem Christi omnibus hominibus regni cælorum aditum atque introitum. Ista autem romphæa fuit per Christu hebetata: quia passione sua nobis paradisum reserauit, & in ascensione sua cum splendido comitatu ipsum primus introiuit. Et quoniâ beatus Stephanus post Christum primus per martyrium ingressus est cælos: meritò hic dicitur primus illam romphæam intercipientem viâ paradisi transisse, hebetatâ per Christum. Porrò romphæa hic penultima syllaba breui ponitur & profertur: quam tamen probati & graues authores producunt, vt Mantuanus. Quam geris, aduersas feriat romphæa cohortes, & significat gladium. In eodem versu. <Gen. 3.> Primum granum trituratum. Granum tritici flagello contusum in area, & excussa palea purgatum: rectè dispositum est vt mittatur in horreum. Ita quisque sanctorum, spirituale est granum: flagello tribulationum & persecutionum in hac mudi area trituratum, & amota omni palea inquinamenti & sordis mundanæ, ritè præparatum: vt in horreum cælestis patriæ mittatur. Proinde sanctus Iohannes baptista testificatur de Christo, quòd permundabit area[m] suam, & congregabit triticum in horreum suum. Quia igitur beatus Stephanus primus post Christu flagello persecutionis concussus, suum in hoc mundi stadio consummavit cursum: iure hic dicitur esse primum granum trituratum. <Matth. 3.> 5 In

Transcription: Translated (English)

EXPO. 75 4 In quarto versu. You, the first to pave the heavens. Strata, æ: a public way or street paved with stones; and stratum, i, is so called. Virgil. “He marvels at the harbors, and the noise, and the paved ways.” But just as a material street is laid together out of bodily stones, so also the pavement of the heavenly city of Jerusalem is built of living stones, namely the saints, who in this world have been crushed and worn by persecutions. And since after the glorious ascension of Christ blessed Stephen was the first to ascend the heavens by martyrdom, it is rightly said here that he himself first built the stony road of the heavens. In the same verse. You, through Christ, the blade dulled. That flaming and two-edged sword, with which the cherub placed by the Lord to guard the way of paradise, is described in Genesis as armed: here he calls [it] rhóphea[m]. By this we must understand nothing other than the entrance and access to the kingdom of heaven, which before the death of Christ was closed to all men. But that romphæa was dulled through Christ, because by his passion he opened paradise to us, and in his ascension with a splendid retinue he himself first entered it. And since blessed Stephen, after Christ, first entered the heavens by martyrdom, he is deservedly said here to have first passed through that romphæa, the obstructing way of paradise, made dull by Christ. Moreover, romphæa here has the next-to-last syllable short and is pronounced so; yet approved and serious authors lengthen it, as Mantuanus: “Whichever you bear, let the romphæa strike the opposing ranks,” and it signifies a sword. In the same verse. <Gen. 3.> The first grain threshed. A grain of wheat beaten with a flail on the threshing floor, and purified by the removal of the chaff: it is properly arranged so that it may be sent into the granary. So each of the saints is spiritual grain: threshed on the floor of this world by the flail of tribulations and persecutions, and with all chaff of defilement and worldly filth removed, duly prepared so that it may be sent into the granary of the heavenly homeland. Therefore blessed John the Baptist testifies concerning Christ that he will thoroughly cleanse his threshing floor, and gather the wheat into his granary. Since therefore blessed Stephen, first after Christ, was struck by the flail of persecution, and completed his course in this arena of the world, he is rightly said here to be the first grain threshed. <Matth. 3.> 5 In

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Hymnorum Solamen uiri prouidi Haberet dies seculi. 6 Accepit uirgo uirginem Corruptionis in s ciam. Et par post Christu filius Deseruit integerrimus, 7 Sancte Ioannes optime Absolue nostra crimina: Vt mereamur liberi Seruire summo principi. 8 Præsta beata deitas: Indulge clemens trinitas. Vt tibi casto corpore Eamulemur omni tepore. Amen: Iambicus dimeter videtur hic hymnus, non tamen illius leges integrè obseruat, quod tribus primis locis aliquando trochæum habeat, aliquando verò pirrichium: spondeum etiam secundo loco frequenter recipiat, contra huiusce metri regulam. Explicatur in eo præclara beati Ioannis euangelistæ præconia, vtpotè quòd de verbi dei coæternitate cu[m] patre ac diuinitate sublimiter intonuit, præter cæteros apostolos à domino dilectus est, euangeliu[m] rogatus ab Asiæ episcopis scripsit: quod in cæna supra pectus domini recumbens hauserat, quòd denique sacratissimam dei matrem à Christo in cruce sibi commendatam accepit in suam curam. IANNOTATIONES. In primo versu. Ioannis testimonio in hoc hymno & cæteris omnibus quibus hoc nomen Ioannes inseritur: ipsum ponitur vt trissyllabum, & prima eius syllaba corripitur secundum vulgatu[m] & co[m]munem grammaticorum vsum, qui tamé ab eruditorum & probatorum authorum dissidet sententia. Népe hi eandem dictionem faciut in carmine quadrisyllabâ, per diæresim disseparantes i, & o, & ex singulis vocalibus singulas constituentes syllabas. Insuper eius primam syllabam scilicet i, corripiunt: secundam verò, vtputa o, producu[n]t, vt Mantuanus. Quartus Ioannes aquila signatus, amictu fulget in albenti, mentóque & vertice canus. Sic in quarti versus præsentis hymni tertio carmine, nomé Iesus disyllabum ponitur, prima eius syllaba producta, sicut & in cæteris hymnis quoties adducitur id nomen, ita collocatur secundum protritum & vulgatu[m] grammaticoru[m] vsum: à probatorum tamen authorum iudicio ac sententia alienum, qui id nomen in carmine trissyllabum faciunt, per dieresim

Transcription: Translated (English)

Hymns The solace of a prudent man Would have the days of the age. 6 The virgin received a virgin Unsullied by corruption. And the son, equal after Christ, Most pure, departed. 7 O blessed Saint John, most excellent one, Absolve our sins: That we may deserve, free men, To serve the highest prince. 8 Grant, blessed deity: Spare us, merciful Trinity. That with pure body We may worship you at all times. Amen: This hymn seems to be in iambic dimeter, yet it does not fully observe the rules of that meter, because in the first three places it sometimes has a trochee, sometimes indeed a pyrrhic; it also frequently admits a spondee in the second place, against the rule of this meter. In it are explained the splendid praises of blessed John the Evangelist, namely that he loudly proclaimed the coeternity of the Word of God with the Father and his divinity, that he was loved by the Lord more than the other apostles, that he wrote the Gospel at the request of the bishops of Asia: what he had drawn while reclining on the breast of the Lord at the supper, and that finally he received into his care the most sacred Mother of God, entrusted to him by Christ on the cross. ANNOTATIONS. In the first verse. By the testimony of John in this hymn and in all the others in which this name John is inserted, it is placed as trisyllabic, and its first syllable is shortened according to the common and usual practice of grammarians, which nevertheless differs from the opinion of learned and approved authors. For they make the same word in verse quadrisyllabic, separating i and o by diaeresis, and making a syllable from each vowel. Moreover, they shorten its first syllable, namely i, but lengthen the second, namely o, as Mantuanus does: “The fourth John, marked by the eagle, shines in white raiment, and is white-haired in countenance and in the crown.” Thus in the third line of the present hymn's fourth verse, the name Jesus is placed as disyllabic, with its first syllable long, just as in the other hymns whenever that name is introduced, it is arranged according to the common and ordinary use of grammarians: yet this is foreign to the judgment and opinion of approved authors, who make that name trisyllabic in verse, by diaeresis

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Hymnorum Nam spondeus tunc secundo in loco co[n]stitueretur: quod prohibet huius carminis regula. Eripit, aufert, amouet. Non est tibi (inquit) ô Herodes iusta ob Christi adu[n]ctum timendi causa. Nam non venit ipse vt auferat tibi regnu[m] tuum temporale, quemadmodum suspicaris & formidas: cum ipse æterna & cælestia regna suis elargiatur. 2 In secundo versu. Ibant Magi quam viderant. Magi hic non dicuntur: qui malefici sunt & magicis vanitatibus sortilegijsq[ue]; deduci, sed qui sapientia pollent & bonarum scientiarum studio sunt addicti. Est enim magus (vt ait Calepinus) dictio persica: qua apud eos significatur sapiens. Sic nanque Persæ Magos vocant: vt Græci: philosophos. Latini: sapientes. Galli: Dryudas. Aegyptij: prophetas siue sacerdotes. Indi: gymnosophistas. Et Assyrij: Chaldæos. Lumen: Christum, qui est lumen ad reuelationem gentium. Lumine claritate stellæ, Magis apparentis. 3 In tertio versu. Lauacra puri gurgitis. Lauacrum à lauando dictum est, & significat balneum aut baptistertum: quo quis commodè lauari possit. Sine aspiratione autem in tertia syllaba scribendum est, & media longa proferendum: sicut aratrum, simulacrum, ambulacrum. Detulit: co[m]misit, perpetravit: nulla enim peccata admisit Christus, quæ baptismo ablueret: sed nostra ipsorum peccata eo lauacro abstersit. 4 In quarto versu. Aquæ rubescunt hydriæ: Hydria: vrna aquaria & capiendis aquis accommoda, vnde & nomen sortitur: hydor enim græcè: aquam significat, cum aspiratione scribi debet, & y græco in prima syllaba: sicut & omnia ab ipso deducta nomina. Porrò vnda erat iussa vinum fundere: quando occulto diuinæ virtutis imperio iussa est in vinum converti. Et tunc suâ mutauit originé vnda: quoniam prius & natura, erat aqua, postea verò potestate diuina & supra naturam: in vinum est mutata. 5 In quinto versu. Qui apparuisti hodie. Hic quint[us] versus, adiectitius est ad claudendu[m] hymnu[m]: & gratias deo agédas, p[er] beneficio huic celebratati, p[ro]prio, quod est ipsius filij dei in carne apparitio, stella duce Magis exhibita, vnde & græcè dies iste dicitur epiphania domini: id est supperapparitio siue manifestatio: quemadmodu[m] ait Hierony. Dies epiphanioru[m]: græco sermone sic vocatur. Quod eni apud nos apparitione vel ostensione dicimus: Græ-

Transcription: Translated (English)

Hymns For then the spondee would be placed in the second position: which the rule of this hymn forbids. It takes away, removes, carries off. It is not for you, he says, O Herod, that there is any just cause for fear because of Christ’s coming. For he does not come to take away your temporal kingdom, as you suspect and fear: since he himself bestows eternal and heavenly kingdoms upon his own. 2 In the second verse. They were going, the Magi, whom they had seen. Here they are not called Magi as those who are evil-doers and are led by magical vanities and sorceries, but as those who excel in wisdom and are devoted to the study of good sciences. For a magus, as Calepinus says, is a Persian word by which among them a wise man is signified. Thus indeed the Persians call the Magi; as the Greeks call them philosophers; the Latins, wise men; the Gauls, Druids; the Egyptians, prophets or priests; the Indians, gymnosophists; and the Assyrians, Chaldeans. Light: Christ, who is the light for the revelation of the nations. By the brightness of the star, appearing to the Magi. 3 In the third verse. The baths of the pure stream. Lavacrum is derived from lavando, and signifies a bath or baptistery, where one may conveniently be washed. But it must be written without aspiration in the third syllable, and pronounced with the middle syllable long: just as aratrum, simulacrum, ambulacrum. He brought forth: he committed, he accomplished; for Christ admitted no sins to be washed away by baptism, but cleansed our very sins with that bath. 4 In the fourth verse. The water jars blush red: hydria is a water vessel suitable for containing water, whence it also takes its name; for hydor in Greek signifies water. It ought to be written with aspiration, and with the Greek y in the first syllable, as also all names derived from it. Moreover, the water was commanded to pour out wine, when by the hidden command of divine power it was ordered to be changed into wine. And then the wave changed its own origin; because before, by nature, it was water, but afterward, by divine power and above nature, it was changed into wine. 5 In the fifth verse. You who appeared today. This fifth verse is added to conclude the hymn and to give thanks to God for this celebrated benefit, namely, the appearance in the flesh of the Son of God, shown to the Magi with the star as guide; whence also in Greek this day is called Epiphany of the Lord, that is, a super-appearance or manifestation, as Jerome says. The day of the Epiphanies, in Greek speech, is thus called. For what we call appearance or showing, the Greeks call epipha-

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EXPO. 87 Greci epiphaniâ vocant, hoc aute ideo: quia dominus no- ster hodie saluator apparuit in tenebris. Neque id solum < Matth. 3> quando per stellâ Magis est declarat, verumeria quando < Ioannis 3> in Iordane baptizatus est à Ioanne: facta est eius manife- statio per vocem paternam, & spiritum sanctu in colubæ < > specie. Et quando in nuptus mutauit aqua in vinum: facta est diuinitatus eius ostentio, & manifestauit (inquit euan- gelista) gloriam suâ. Quæ quidem duo postrema myste- ria: eode die (quo à tribus regibus adorat est) diuersis ta- men annis & interiecto multi temporis curriculo, perhi- betur fuisse peracta. Porrò hic postremus versus non est Sedulij: sed ab ecclesia pro more adiectus, & in secundo carmine à legitima huius metri regula nonnihil aberras vt facilè constat inspicienti. Sed nunc totum Sedulij hym num, vt promisimus, exibeamus. SED V L I I P R A E S B I Y T E R I hymnus de Christo, succintè ab incarnatione vs. q; ad ascentione, eius opera co[m]plectens. 1 A solis ortus cardine paruóque lacte pasto est ad vsque terræ limitem per quem nec ales esurit. Christu canam pricipé: 7 Gaudet chorælestium: natum Maria virgine. & angeli canunt deo, 2 Beatus autor seculi palamque fit pastoribus seruile corpus induit: pastor creator omnium. vt carne carnem liberas 8 Hostis Herodes impie: ne perderet quos co[n]didit christu venire q[ui] times? 3 Castæ parentis viscera non eripit mortalia: cælestis intrat gratia. qui regna dat cælestia. venter puellæ baiulat 9 Ibat magi: quâ viderant secreta quæ no[n] nouerat. stellâ sequentes præuiâ. 4 Domus pudici pectoris lumen requirût lumine: templu[m] repentè fit dei. deum fatentur munere. intacta nesciens virum 10 Katerua matru[m] personat verbo concepit filium. collisa deflens pignora. 5 Enixa est puerpera quorum tyrannus milia quê Gabriel prædixerat. christo sacrauit victima. quê matris aluo gestiens 11 Lauacra puri gurgitis clausus Ioānes senserat. cælestis agnus attigit. 6 Foeno iacere pertulit: peccata quæ non detulit. præsepe non abhorruit. nos abluendo: sustulit. f iiij Mi-

Transcription: Translated (English)

EXPO. 87 The Greeks call it Epiphany for this reason: because our Lord, the Savior, appeared today in the darkness. And not only then, when he was made known to the Magi by the star <Matthew 3>, but also when <John 3> he was baptized by John in the Jordan: his manifestation was made by the voice of the Father and the Holy Spirit in the form of a dove <>. And when at the wedding he changed water into wine: there was a display of his divinity, and, as the evangelist says, he manifested his glory. Indeed, these last two mysteries are said to have been accomplished on the same day (on which he was adored by the three kings), but in different years and after a long interval of time. Moreover, this final verse is not Sedulius’s, but was added by the church as is customary, and in the second line it departs somewhat from the proper rule of this meter, as is easily clear to anyone who examines it. But now let us present the whole hymn of Sedulius, as we promised. SEDULII PRESBYTERI Hymn on Christ, briefly embracing his works from the Incarnation to the Ascension. 1 From the point of sunrise and the small one fed with milk, even to the limit of the earth, through which even the bird does not hunger. I shall sing of Christ, chief: the child of the Virgin Mary. 2 The blessed author of the age is openly shown to the shepherds; he puts on a servant’s body: creator of all, a shepherd. that in the flesh you might free flesh 3 He does not take from his mother’s womb mortal things: heavenly grace enters in. He who gives heavenly kingdoms. The womb of the maiden bears 4 The house of the chaste heart seeks the light by light: suddenly the temple becomes God’s. They confess God by the gift. a virgin, knowing no man, conceived a son by the word. 5 The childbearing woman brought forth those for whom the tyrant prepared a thousand victims, which Gabriel had foretold. Christ, with the mother’s womb rejoicing, was consecrated by sacrifice. 6 He endured lying on the hay: the sins he did not bear. He did not shun the manger. By washing us, he took them away. 7 Christ, the heavenly choir rejoices: born of the Virgin Mary. And the angels sing to God, 8 Impious Herod, enemy: why do you fear Christ coming, lest he destroy those whom he made? 9 The Magi were going, following the star before them, by which they had seen the secrets they did not know. 10 A crowd of mothers sounds forth: weeping over their children crushed to death. 11 The clean waters of the stream John, shut up in the womb, had perceived. The heavenly Lamb touched them.

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EXPO. 89 6 Quam Balaam ex Iudaica oriturâ dixerat psapia. 7 Hæc Magoru[m] oculos fulguranti lumine perstrinxit prouidos. 8 Atq[ue] ipsos præuia Christi ad cunabula perduxit inclyta. 9 Offerentes regi auru[m], thus & myrrham munera. 10 Ipsa sed tamen mysticis no[n] caret munera figuris. 11 Aurum ut regi: thus ut deo & magno offeru[n]t sa- 12 Atque myrrham in sepulturam. (cerdoti: Speciem hymni præfert hoc diuinæ laudis canticum: nullo tamen carminum genere (quod-norim) continetur, neque certa[m] obseruat in versibus suis quantitate syllabaru[m], neque certum earu[m] numerum quo determinetur. Idcirco proseq[ue] magis quàm hymno assimilatur hic cõtextus: Quoniam tamen inter hymnos ipsum annotatum offendi: eum hoc loco cæteris etiam hymnis inserui. Verum vt propinquiorem habeat hymni imaginem & formam: seruata eadem sententia ipsum in carmen hexametrum & pè tametrum constrinxi, hoc modo. 1 Quem non terra capit, nec celsi regia cæli: 2 Nec mare diffusa mole tenere potest. 3 Virgine de sacra subiit præsepia natus: 4 Cui comites asinus bosque fuere dati. 5 Quam cecinit Balaam Iuda de stirpe futuram. 6 Ignea cælesti stella decore micat. 7 Et rutilo fulgore Magos perfudit: & orti 8 Ad pueri cunas præuia duxit eos. 9 Hi tria supremo regi pretiosa tulêre 10 Munera: quæ nobis mystica sensa notant. 11 Regia maiestas auro, deus atque sacerdos 12 Thure, sed in myrrha significatur homo. Rursum eandem sententiam in modulationem sapphicam (quòd in hymnis ecclesiasticis frequentior sit: & cæteris suauior) hoc modo digessi. 1 Quæ suo tellus spatio te- ta matris nêre, viscera portant. 2 Nat[us] agustu subiit cubile: hunc sacrae nunqua viola- & boui iu[n]ctas asinóq[ue]; cu[m]as, vagit

Transcription: Translated (English)

EXPO. 89 6 As Balaam had said, the psapia arising from Judaica. 7 This has struck the eyes of the Magi with flashing light, and 8 has led them beforehand to the noble cradle of Christ himself. 9 Offering to the king gold, frankincense, and myrrh as gifts. 10 Yet even these gifts do not lack mystical figures. 11 Gold, as for a king; frankincense, as they offer to God and the great 12 And myrrh for burial. (to the priest: This hymn presents the appearance of a divine song of praise: yet it is contained in no kind of verse form that I know of, nor does it observe in its verses any fixed quantity of syllables, nor any certain number by which they are determined. For this reason the text is more properly to be called a sequence than a hymn. However, since I found it noted among the hymns, I have included it here among the other hymns as well. But so that it may have a form closer to that of a hymn, preserving the same sense I have compressed it into hexameter and pentameter verse, in this manner. 1 He whom earth cannot contain, nor the palace of the lofty heaven: 2 Nor can the sea hold him with its spread-out mass. 3 Born of the holy virgin, he came down to the manger: 4 As companions he was given the ass and the ox. 5 As Balaam sang, one was to come from the stock of Judah. 6 A fiery star shines with heavenly beauty. 7 And with ruddy brilliance it poured over the Magi; and, having arisen, 8 It led them to the child’s cradle in advance. 9 These brought three precious gifts to the supreme king, 10 Gifts which signify mystical meanings for us. 11 Royal majesty is shown in gold, God and priest 12 in frankincense, but in myrrh the human being is signified. Again I arranged the same sense in Sapphic meter, because in ecclesiastical hymns it is more common and more pleasing than the others, in this way. 1 The earth, with its own space, holds you, the mother’s womb bears its contents. 2 The child entered the sacred chamber: never before has anyone violated this holy bed, and with the ox and ass joined to the manger, he cries out

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Hymnorum Flamini necnon ab vtroque fuso: Corde fideli. Amen. Carminis sapphici & adonici modulationem recte te- net hic hymnus: præter id solu[m] quòd in primi versus ter- tio carmine loco dactili ponitur in tertia sede antibac- chius, ex duabus longis syllabis constans & tertia breui: cum aduerbium sic, semper producatur: & in tertij versus primo carmine post, m, literam finalem ponitur vocalis sine synalæpha atque collisione. Et cu[m], m, in fine dictio- nis sit breuis: ibi trochei loco ponitur pyrrichius: contra regulam & formam carminis sapphici. Describitur in co manifestatio & declaratio natiuitatis dominicæ: primu[m] facta pastoribus ab angelo, illis custodiëribus vigilias no etis super gregem suum, cu[m] lumine cælesti apparente. Fa- < Luc.2.> cta etiam magis per nouam stellam perlucidu[m]: quæ ipsos ab oriente perduxit ad incunabula pueri nati. quem pro- cidentes adorauerunt, & eidem tria mystica munera obtu- lerunt: vt euangelica lectio narrat diffusius. IANNOTATIONES. In primo versu. Nuncium vobis fero. Hæc intelligatur esse verba angeli ad pasto- res: nunciantis illis ortu[m] Christi in terris & dicentis: Ec- < Luc.2.> ce euangelizo vobis gaudium magnum, quod erit omni populo: quia natus est vobis hodie salvator mudi qui est Christus dominus, in ciuitate David. Quòd autem pro- pheta prædixerit Christum in Bethleem Iudæ nascituru[m]: constat ex responso principum sacerdotum, & scribarum populi, dato Herodi regi sciscitati ab eis vbi Christus nas- < Matth.2.> ceretur: qui illud Micheæ oraculum protulerunt in testi- monium. Et tu Bethleem terra Iuda: nequaquam minima es in principibus Iuda. Ex te enim exiet dux: qui regat po < Micheæ.5.> pulum meum Israel. Porrò in tertio huius versus carmi- ne facie[n]da est synæresis, duarumque syllabarum in vnam conglutinatio: propter prioris vocalis collisionem in hac dictione Bethleem, quę etsi trisyllaba sit, & ita scribi ac p- ferri debeat, per duplex scilicet, e: tamen in metiendo car- mine debet disyllaba ponis: sicut in hac dictio[n]e cui & huic id frequenter vsu venit: & in hac dictione deinde, apud Virgilium in hoc carmine. Incipe Dameta: tu deinde se- quere

Transcription: Translated (English)

Of the hymns Both the flame and that poured out from either: With faithful heart. Amen. This hymn correctly keeps the movement of the sapphic and adonic meter; except that in the third line of the first stanza, in the third metrical position, an antibacchius is placed instead of a dactyl, consisting of two long syllables and a third short one; since the adverb sic is always lengthened: and in the first line of the third verse, after the final letter m, a vowel is placed without synaloepha or collision. And since the m at the end of a word is short, a pyrrhic is placed there instead of a trochee, contrary to the rule and form of the sapphic meter. In it is described the manifestation and declaration of the Lord’s nativity: first made to the shepherds by the angel, while they were keeping watch by night over their flock, with heavenly light appearing. It was also made more manifest by the new, shining star, which led those men from the east to the cradle of the newly born child. Bowing down before him, they adored him and offered him three mystic gifts, as the evangelical reading narrates more fully. I. ANNOTATIONS. In the first line. I bring you news. These words are to be understood as the words of the angel to the shepherds, announcing to them the birth of Christ on earth and saying: Behold, I bring you good news of great joy, which shall be to all the people: for today is born to you a savior of the world, who is Christ the Lord, in the city of David. That the prophet foretold that Christ would be born in Bethlehem of Judea is clear from the answer of the chief priests and scribes of the people, given to King Herod when he asked them where Christ would be born: they brought forward that oracle of Micah as testimony. And you, Bethlehem, land of Judah, are by no means least among the princes of Judah. For out of you shall come a ruler, who shall govern my people Israel. Moreover, in the third metrical part of this line there must be synæresis, the joining of two syllables into one, because of the collision of the preceding vowel in the word Bethlehem, which, though it is trisyllabic and ought thus to be written and pronounced with two e’s, should nevertheless in metrical scanning be taken as disyllabic; just as in the words cui and huic this often happens in usage, and in the word deinde, as in Virgil in this line: Begin, Dameta: then follow on.

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Hymnorum celsiastico nunc instante septuagesima vsque ad proximu[m] paschę festu intermittere cogimur. Demùm oratio ad deu[m] dirigitur: vt nos tandem ad societatem illam cælestium ci uium perducat, vbi continuè illi suave illud canticum mo dulemur. 1 IANNOTATIONS. In primo versu. Halelu ia dulce carmen. Hæc dictio Halelu ia, secundu[m] peritos Hebraicæ linguæ duas in se continet distinctas dictiones. Quarum prior tres habet syllabas, & aspiratione[m] in principio: atque in secunda syllaba simplex, I, sicut & in tertia, hoc modo Halelu. significâque tantundem atque laudare. Secunda verò dictio apud Hebræos vnius est syllabæ: quòd in ea i & a coadunantur in vnam syllabam, coniunctimque proferu[n]tur hoc modo, ia, significatq[ue] dominu[m]: nam illic: dei nomen est. Quare totum id vocabulum Halelu ia: perinde significat, atque laudate dominu[m], & in vno quoque huius hymni loco quoties reperitur: quadrissyllabum proferri debet, siue in carmine alcmanio cōstituatur: quod solum octo syllabas debet continere, siue in carmine euripidio: quod septem tantum syllabas suo cōtextu cōplectitur. De huius aute[m] dictionis Halelu ia cōpositione & significato: latior fiet sermo in secundo huius operis libro, vbi de horarum ecclesiasticarum numero ac denominationibus suscipietur determinatio. At verò illa vox Halelu ia dicitur hoc loco esse vox suauis choris cælestibus: na[m] incolę cælestis illius civitatis (de quibus dicit psal. Beati qui habitant in domo tua domine, in secula seculorum laudabu[n]t te) illam diuinæ laudis vocem iugiter personant: quemadmodum in suo cantico perhibet Thobias senior: Ex lapide (inquit) candido & mundo, omnes plætex eius sternentur: & per vicos eius Halelu ia cantabitur. Et in sacra Apocalypsi ait Ioannes. Post hæc auduiu[m] quasi vocem magnam tubarum multarum in cælo, dicem tuu[m] Halelu ia. Laus & gloria & virtus: deo nostro est. Et paulopost eade[m] dictio in eo loco semel & iteru[m] repetitur. 2 In secundo versu. Exules nos flere cogunt. Alludit hæc particula ad illud verbu[m] psalmi cētesimi tricesimi sexti. Super alumina Babylonis illic sedimus & fleuimus: dum recordaremur tui Sion: quod licet ad literam exprimat luctum synagogæ ob captuuitatem Babylonicam factam

Transcription: Translated (English)

Hymns we are now compelled, with Lent at hand, to suspend until the next feast of Easter. Then prayer is directed to God: that he may at last bring us to that fellowship of the heavenly citizens, where we may continually sing that sweet song to him. 1 ANNOTATIONS. In the first verse. Halleluia sweet song. This expression, Halleluia, according to experts in the Hebrew language, contains in itself two distinct words. Of these, the first has three syllables, and an aspiration at the beginning: and in the second syllable a simple I, as also in the third, thus, Halelu. And it signifies as much as to praise. The second word, however, among the Hebrews is of one syllable: because in it i and a are joined together into one syllable, and are pronounced together in this way, ia, and it signifies the Lord: for there the name of God is meant. Wherefore the whole word Halleluia: means the same as praise the Lord, and wherever it is found in this hymn, it ought to be pronounced as a four-syllable word, whether it is composed in the Alcmanian meter: which must contain only eight syllables, or in the Euripidean meter: which in its context contains only seven syllables. About the composition and meaning of this word Halleluia, a fuller discussion will be given in the second book of this work, where a determination will be undertaken concerning the number and names of the canonical hours. But this word Halleluia is said here to be a sweet word of the heavenly choirs: for the inhabitants of that heavenly city (of whom the psalm says, Blessed are they who dwell in your house, O Lord; forever and ever they will praise you) continually sound forth that voice of divine praise: just as Tobias the elder says in his song: From a stone, he says, bright and clean, all its streets shall be paved: and through its streets Halleluia shall be sung. And in the sacred Apocalypse John says: After this I heard as it were the voice of many trumpets in heaven, saying Halleluia. Praise and glory and power belong to our God. And shortly afterward the same word is repeated there once and again. 2 In the second verse. They compel us exiles to weep. This phrase alludes to that word of the hundred and thirty-seventh Psalm. By the rivers of Babylon, there we sat and wept: when we remembered you, O Zion: which although it literally expresses the sorrow of the synagogue caused by the Babylonian captivity,

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Transcription: ATR-1

EXO. 101 tem. In imparibus tamé locis, primo, tertio & quinto, recipit interdum spondeum, & in quinto etiam trocheu vel pyrrhichium. In locis verò paribus secudo & quarto: so-lum iambum suscipit. Verùm præter numeru[m] syllabarum in supradictis carminibus singulorum versuum: nihil fe-re legis illius metri hic obseruatur. Nam promiscue pedes omnes dissyllabi nunc spondeus, nunc pyrrhichius, nunc trocheus, nunc iambus: omnibus in locis sine dele- ctu ponuntur. Quare hymnum hunc merito ametrú vo-cari licebit: quòd non exactam servat pedum suorum mé-suram neque stationem. At verò tertium cuiusque versus carmen est pentimeris heroica atque dactylica: p[er] quin- que pedum carminis heroici medietatem complectatur, vtpotè duos dactylos cum syllaba super crescente, que ter tij pedis medietatem constituat. Veruntamen in eo carmi ne dactylico primi versus: secundo loco pro dactylo col locatur, antibacchius constans ex duabus primis syllabis longis & tertia breui: quòd sobrius primam habeat natu- ra productam & nunquam correptam. Continet autem hymnus iste exhortationem ad amplectendam poeniten-tiam: ob tempus abstinentiæ & ieiuniorum quod aduenit: in quo post iugum peccati vitámque dissolutiorem: de-bemus deum precibus, votis & ieiuniis placare. I IANNOTATIONS. In primo versu. Dies abso-luti prætereunt. Dies absoluti hic dicuntur: in quibus li-berior permittitur ex instituto ecclesiæ victus, scilicet la-cticiniorum & carnium: neque ieiunioru[m] imponitur ob-seruatio, quale tempus est extra septuagesimam. Dies ve-ro obseruabiles hic nuncupantur, in quibus ex sanctione ecclesiastica arctior est & districtior disciplina victus, ie-iuniorumque obseruatio exactior, quale est tempus post inchoatam septuagesimam, præsertim quadragesimale, in quo non modo carnium sed & lacticiniorum prohibetur vsus, & quotidianum iniungitur seruandum ieiunium. 3 II In tertio versu. Post iugum seruile Pharaonis. Du- ra seruitus filiorum Israel in luto, latere & quotidiano o-pere sub aspero Pharaonis imperio, tropologicè atque moraliter insinuat nobis violentam illam seruitutem qua < Exo. 1.> subiicimur diabolo per opera peceati, cuius ipse Pha-rao Aegyptius membrum erat & figura. Admonemur er-go -g-iij

Transcription: Translated (English)

EXO. 101 In unequal places, namely the first, third, and fifth, it sometimes takes a spondee, and in the fifth also a trochee or pyrrhic. In even places, the second and fourth: it receives only an iambus. But apart from the number of syllables in the aforesaid songs of the individual verses, almost nothing of the law of this meter is observed here. For all the disyllabic feet indiscriminately, now a spondee, now a pyrrhic, now a trochee, now an iambus, are placed in all positions without distinction. Wherefore this hymn may rightly be called ametrum, because it does not preserve the exact measure or arrangement of its feet. But the third song of each verse is penthemimeral and heroic and dactylic: since it contains the half of a heroic line of five feet, namely two dactyls with an increasing syllable, which makes up the half of the third foot. Nevertheless, in this dactylic song of the first verse, in the second place, instead of a dactyl, there is placed an antibacchius, consisting of the first two long syllables and a third short one, because sobrius has its first syllable naturally lengthened and never shortened. Now this hymn contains an exhortation to embrace repentance, on account of the season of abstinence and fasting that is approaching, in which, after the yoke of sin and a more lax way of life, we ought to appease God with prayers, vows, and fasts. I. NOTES. In the first verse. The days of release pass away. Days of release are here called those in which, by the institution of the Church, a freer use of food is permitted, namely of dairy products and meat; nor is the observance of fasts imposed, such as is the case outside Lent. But days of observance are here called those in which, by ecclesiastical sanction, the discipline of food is stricter and more severe, and the observance of fasts more exact, such as the time after the beginning of Lent, especially the Lenten season, in which not only the use of meat but also of dairy products is forbidden, and the keeping of a daily fast is enjoined. II. In the third verse. After the servile yoke of Pharaoh. The harsh servitude of the children of Israel in mud, brick, and daily labor under the stern rule of Pharaoh tropologically and morally suggests to us that violent servitude by which we are subject to the devil through the works of sin, of which that Egyptian Pharaoh himself was a member and a figure. Therefore we are admonished—g-iij

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Transcription: ATR-1

EXPO. 105 IN QVADRAGESIMA AD complectorium. 1 Christe qui lux es et dies: 2 Noctis tenebras detegis. Lucisq[ue] lumen crederis: Lumen beatum prædicas. 2 Precamur sancte domine: Defende nos in hac nocte. Sit nobis in te requies, Quietam noctem tribue. 3 Ne grauis somnus irruat, Nec hostis nos surripiat. Nec caro illi consentiens, Nos tibi reos statuat. 4 Oculi somnum capiant: Cor ad te semper uigilet: Dexteræ tua protegat Famulos, qui te diligunt. 5 Defensor noster aspice: Insidiantes reprime, Guberna tuos famulos. Quos sanguine mercatus es. 6 Memento nostri domine, In graui isto corpore. Qui es defensor animæ, Adesto nobis domine. Amen. Metrum iambicum dimetrum non omniquaque in hoc hymno seruatur: quamuis eius formam præferat, quoniâ & trocheus in eo nunc pro spondeo nunc pro iambo ponitur, spondeus etiam interdum secudum occupat locum, & pyrrhichius nunc primum, nunc secundum, nunc tertium: quæ vniuersa, lege huius carminis repugnant. In eo fit ad Christum dei filium oratio, vt ingruentis tempore noctis nos custodiat, quo placidam in eo quiete capiam: animas nostras itidem & corpora in sua protectione constituat, & ab hoste maligno salua, illæsa incontaminataq[ue] conseruet. I ANNOTATIONES. In primo verlu. Christe qui lux es & dies. Christus in scriptura frequenter lux dicitur vt in euangelio. Ego sum lux mudi: qui sequitur me non ambulat in tenebris, sed habebit lumen vi tæ. Idem quoque dies est, spiritualis & mysticus: quòd depulsa nocte veteris instrumenti & figurarum, nouum salutis iubar & splendorem veri: attis suo salutifero aduentu mundo intulit. Vnde ipse in euangelio de se ait, Nône duode Isa. 8.

Transcription: Translated (English)

EXPO. 105 IN QVADRAGESIMA AD completorium. 1 Christ, who art light and day: 2 Thou dost uncover the darkness of night. And art believed to be the light of light: Thou proclaimest the blessed light. 2 We pray thee, holy Lord: Defend us in this night. Let there be rest for us in thee, Grant a quiet night. 3 Let not heavy sleep come upon us, Nor let the enemy steal us away. Nor let the flesh, consenting to him, Make us guilty before thee. 4 Let the eyes take sleep: Let the heart ever keep watch toward thee: May thy right hand protect Thy servants, who love thee. 5 Look upon us, our defender: Restrain those lying in wait, Guide thy servants, Whom thou hast bought with thy blood. 6 Remember us, O Lord, In this heavy body. Thou who art defender of the soul, Be present with us, O Lord. Amen. The iambic dimeter meter is not fully observed in this hymn in every respect: although it bears its form, since the trochee is here placed now for a spondee, now for an iamb, the spondee also sometimes occupies the second place, and the pyrrhic now the first, now the second, now the third: all of which are contrary to the law of this song. In it there is made a prayer to Christ, the Son of God, that at the time of the coming night he may guard us, so that in him we may take peaceful rest; and that he may likewise place our souls and bodies under his protection, and preserve them safe, unharmed, and undefiled from the evil enemy. I. ANNOTATIONS. In the first verse. Christ, who art light and day. Christ in Scripture is often called light, as in the Gospel: I am the light of the world; he who follows me does not walk in darkness, but shall have the light of life. He is also day, spiritual and mystical, because, the night of the Old Testament and of figures having been driven away, by his saving coming he brought into the world a new radiance and splendor of truth and salvation. Whence in the Gospel he himself says of himself, Not... Isa. 8.

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HYMNORVM duodecim sunt horæ diei? si quis ambulauerit in die: non offendit, quia lucem huius mundi videt. Rursum Christ[us] noctis tenebras detegit: hoc est pandit, manifestat & ostendit: nam lunæ & syderum claritate nocturna[m] propellit opacitatem: ac noctem sublustri fulgore illuminat. Dicitur & mystice Christus noctis detegere tenebras: cum mentis te nebrosæ peccatis opacitatem lumine suæ gratiæ illustrat. Præterea ipse creditur lumen lucis, vtpote paternæ: nam lumen est prodiens de æterna luce patris cuius idcirco & splendor dicitur, & candor lucis æternæ. Denique idem prædicat beatum lumen: nam euangelicam legem mundo annunciat, de qua dicit psalmus. Dies diei eructat verbum: & nox nocti indicat scientiam. 3 In tertio versu. Ne grauis somnus irruat. Grauis somnus: aut corporis, qui cum immoderatus est & protensor æquo: ignauiam inducit & desidiam: aut somn[us] animi tor pentis in peccato: quê à se auerti petit propheta cu[m] orat in psal. Illumina oculos meos, ne vnqua[m] obdormia[m] in nocte. 4 In quarto versu. Cor ad te semper vigilet. Corp[us] (inquit) somno naturæ necessario foucatur ac resiciatur: animus tamen noster ad te etia[m] somni tempore vigilet: & inter dormi[n]dum de te aliquid pium meditetur, quod ex al fidua ad cælestia attentione diurna pro somnio illi noctu occurrat. Est enim id deo penitus addictorum proprium: vt etiam somno detēti spiritualium rerum animo versent imagines, & nocturna habeat visa ad pietatem & dei venerationem spectantia. Vnde in canticis dicit sponsa. Ego dormio, & cor meum vigilat. 6 In sexto versu. In graui isto corpore. Graui: aggrauante animam, ne libera erigatur ad deum & pronitate sui ad delectabilia sensui eam deprimente pessum: secundum illud sapientis verbu[m]. Corpus quod corumpitur, aggrauat animam: & terrena habitatio deprimit sensum multa cogitantem. IN QVADRAGESIMA: alius hymnus. Larum decus iciu- Quod Christus author nij omnium Monstratur orbi Cibis dicauit abstinens. calitus: 2 Hoc Moyses charus deo: Legisq;

Transcription: Translated (English)

HYMNS How many are the hours of the day? If anyone walks in the day, he does not stumble, because he sees the light of this world. Again Christ discloses the darkness of night; that is, he opens it up, makes it manifest, and shows it: for by the brightness of the moon and stars he drives away the darkness of night, and illuminates the night with a pale gleam. Christ is also said mystically to disclose the darkness of night, when he illuminates with the light of his grace the darkness of the mind shadowed by sins. Moreover, he himself is believed to be the light of light, namely of the Father: for he is light proceeding from the eternal light of the Father, and therefore is called the splendor and brightness of eternal light. Finally, the same one proclaims the blessed light: for he announces the evangelical law to the world, of which the psalm says: Day to day pours forth speech, and night to night shows knowledge. 3 In the third verse. Lest heavy sleep come upon him. Heavy sleep: either of the body, which when it is excessive and stretched beyond measure brings on laziness and idleness; or the sleep of the mind, torpid in sin, from which the prophet asks to be turned away when he prays in the psalm: Enlighten my eyes, lest I ever sleep in death. 4 In the fourth verse. Let the heart always keep watch over you. The body, he says, must be refreshed and restored by the sleep necessary to nature; but may our mind nevertheless keep watch over you even in sleep, and while sleeping may meditate on something devout about you, so that from its constant attention to heavenly things by day there may occur to it at night a dream. For this is proper to those wholly devoted to God: that even while held by sleep they revolve images of spiritual things in their mind, and that they have nightly visions tending toward piety and reverence for God. Hence in the Canticles the bride says: I sleep, and my heart keeps watch. 6 In the sixth verse. In this heavy body. Heavy: weighing down the soul, lest it rise freely to God and, by its tendency toward delights pleasing to the senses, be cast down and pressed to the ground: according to the saying of the wise man: The corruptible body weighs down the soul, and the earthly habitation oppresses the mind that thinks many things. IN LENT: another hymn. The glory of the rejoicing of the law- Which Christ, the author of all things, Is shown to the world from heaven: By abstaining, he dedicated foods. 2 This Moses, dear to God: And of the law;

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Hymnorum hymno seruatur, iambicum scilicet senarium: quod in locis imparibus primo, tertio & quinto iambum habet & spondeum, & interdum anapestum pro spondeo. In sedibus autem paribus secunda, quarta & sexta, solum iambu[m] si modo postrema carminis syllaba fuerit loga. Nam si breuis syllaba (vt sit) carmen terminet: sexto loco costituitur pyrrhichius. Et huiusce carminis regula, exactissimè in duodus primis huius hymni versibus obseruatur: quos constat esse Prudentij. Non autem in tertio versu, quod nonnullis in locistrocheum admittat, & pyrrhichium in anterioribus sedibus, vocalem item habeat nunc vocali, nunc litteræ, in, sine collisione postpositam: quæ legibus carminis hexametri aduersantur. Neque tertius ille versus apud Prudentium legitur, sed ab incerto aliquo authore adiectus est: vt pro more ecclesiastico hymnus iste in gratiarum actionem desinat. Author eius Prudentius. apud quem hymnus iste longè copiosior est & profusior: quàm in officio ecclesiastico cantari soleat. Nempe in eo eleganter & amplei ieiunij commendationem prosequitur exemplo Moysis, Helię, Ioannis Baptiste & Christi, quinimò & Niniuitarum: qui audita prædicatione Ionæ publicum indixerunt ieiunium, & sua poenitentia deum sibi infensum placaueru[n]t. Si cui igitur cordi fuerit hymnum totum percurrere: ad fontem ipsum (Prudentium dico) recurrat. < Ioh. 3> < Luca 1> < Luca 4> < Matth. 2> < Michea. 5> ANNOTATIONES. In primo versus. O Nazaræne dux Bethleem. Filius dei (ad quem dirigitur hæc supplicatio) vt homo factus, dicitur hic Nazarenus: quonia[m] in ciuitate Nazareth conceptus fuit & enutritus, vt euangelica tradit lectio, completumque est in ipso id propheticum: quoniam Nazarenus vocabitur. Dicitur & dux Bethleem, quod ibi secundum homine nat[us] est, & à magis adoratus. Vnde & à Michea propheta locu[m] nativitatis eius prænunciant: hoc appellatus est nomine, cu[m] ait: Et tu Bethleem terra Iuda, nequaquam minima es in principibus Iuda: ex te enim exit dux, qui regar populum meum Israel. Porrò in hac dictione Bethleem, constituendo carme[m] in pedes: seruada est syneresis: quæ est duaru[m] sylabaru[m] eiusde[m] dictionis i[vna] coalescetia: ob collisione[m] vocalis, vt dictio supradicta, tu cu[m] pedes exquiruntur, p[er]feratur dissyllaba: quauis semp[er] trissyllaba scribis debeat & legi. < In>

Transcription: Translated (English)

Hymnorum the hymn keeps the meter, namely iambic senaries: in the odd places, first, third, and fifth, it has an iamb and a spondee, and sometimes an anapest in place of a spondee. In the even positions, however, second, fourth, and sixth, only an iamb, if only the final syllable of the poem is long. For if a short syllable should end the poem, then in the sixth place is set the pyrrhic. And the rule of this poem is observed most exactly in the first two verses of this hymn, which it is agreed are Prudentius'. Not however in the third verse, because in some respects it admits a trochee, and a pyrrhic in the earlier places, and likewise has a vowel now before a vowel, now before a letter, placed without elision: things which are opposed to the rules of hexameter verse. Nor is that third verse found in Prudentius, but has been added by some unknown author: so that, according to ecclesiastical custom, this hymn may end in thanksgiving. Its author is Prudentius. In him this hymn is much fuller and more copious than it is usually sung in the church office. Indeed, in it he elegantly and at length continues the commendation of fasting, by the example of Moses, Elijah, John the Baptist, and Christ, indeed also of the Ninevites: who, having heard Jonah's preaching, proclaimed a public fast, and by their repentance placated God, who had been angry with them. If, then, anyone should wish to go through the whole hymn, let him return to the source itself (I mean Prudentius). < John 3> < Luke 1> < Luke 4> < Matthew 2> < Micah 5> ANNOTATIONS. On the first verse. O Nazarene leader of Bethlehem. The Son of God (to whom this supplication is directed), as having been made man, is here called Nazarene: because in the city of Nazareth he was conceived and brought up, as the Gospel reading relates, and in him that prophetic word was fulfilled: for he shall be called a Nazarene. He is also called leader of Bethlehem, because there according to the human nature he was born, and adored by the Magi. Hence Micah the prophet also foretells the place of his birth; by this name he is called, when he says: And you, Bethlehem, land of Judah, are by no means the least among the princes of Judah: for from you shall come forth a ruler, who shall govern my people Israel. Moreover, in this expression Bethlehem, when the verse is to be arranged into feet, synizesis is observed: that is, the coalescence of two syllables of the same word into one, because of the collision of the vowels, so that the aforesaid word, when the feet are being sought, may be taken as disyllabic, although it ought always to be written and read as trisyllabic. < In>

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EX PO. 129 primus parens. Deduciturque à verbo plasmare: quod si- gnificat (vt antè quoque dictum est) ex terra siue argilla quicquam effigiare. 3 In tertio versu. Et medellam ferret inde. Consimile habet sententiam ecclesia catholica in præfatione sanctæ crucis: Ita deum patrem collaudans. Qui salutem humani generis in ligno crucis constituisti: vt vnde mors orieba- tur, inde vita resurgeret, & qui in ligno vincebat: in ligno quoque vinceretur, per Christum dominum nostrum. 4 In quarto versu. Quando venit ergo sacri. Id ex beato Paulo sumptum est: sic ad Galatas scribente. <Gala. 4.> Cū autem venit plenitudo temporis: misit deus filium suum factum ex muliere, factum sub lege: vt eos qui sub lege eru[n]t redimeret, vt adoptionem filiorum recipereamus. 5 In quinto versu. Stricta cingit fascia. Fascia: genus est ligaturę qua pueri ligari solent, aliudve quippiam co[m] stringi. Vt apud Esaiam co[m]minatur dominus filiabus Sió <Esa. 3. 1> in repressionem superbia ipsarum: quòd erit eis pro fascia pectorali cilicium. Et Hieremias. Nunquid oblius- scetur virgo ornamenti sui: aut sponsa, fasciæ pectoralis suæ! Inde fasciola diminutiuum. Et fasciari est puerorum more fascia ligari. Cæterùm quintum carmen huius versus, vt trocheum omnibus in locis habeat: quemadmodu[m] debet, ita rectè disponitur, & pedes manûsque crura: sicut antè positum est. Veruntamen non est ibidem apta conne xio grammaticalis: coniunctionis encliticæ, q[.] quæ hic in medio dictionum quas copulat, ponitur: & non in fine, quod est contra eius naturam atque conditionem: Idcirco non obseruata lege carminis: satius esset ita illud carmen proferre, pedes, manus atque crura. 6 In sexto versu. Lustra sex qui iam peracta. Hoc modo legendum est per accusatiuum: & non in ablativo, lustris sex qui iam peractis. Nam primo huiusce carminis loco: debet trocheus constitui. Ordinatur autem accusatiuus ille cum participio implens: quoniam per appositione nem annectitur huic accusatiuo tempus, vt hic habeatur intellectus. Qui Christus, implens sex lustra iam peracta: existentia tempus corporis. Nam tanto ætatis tempore co[m] stituerat ipse ante passionem suam hoc in mundo degere. Est autem lustrum: quinque annorum spacium, quare i sex

Transcription: Translated (English)

EX PO. 129 primus parens. And it is derived from the verb plasmare : which signifies (as was said before also) to shape anything out of earth or clay. 3 In the third verse. And he would bring a cure from it. The Catholic Church has a similar sense in the preface of the Holy Cross, thus praising God the Father: Who didst appoint the salvation of the human race upon the wood of the cross, so that whence death arose, from there life might rise again, and that he who conquered by means of wood might also be conquered by means of wood, through Christ our Lord. 4 In the fourth verse. When therefore the sacred time came. This is taken from blessed Paul, writing thus to the Galatians: Gal. 4. But when the fullness of time had come, 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 adoption as sons. 5 In the fifth verse. A tight bandage girds. Fascia is a kind of binding with which children are usually bound, or by which some other thing is fastened together. As in Isaiah the Lord threatens the daughters of Zion Esa. 3. 1 in rebuke of their pride, that sackcloth will be to them instead of a breast-band. And Jeremiah: Will a virgin forget her ornaments, or a bride her breast-band? Hence fasciola is a diminutive. And fasciari is to be bound with a bandage in the manner of children. However, the fifth foot of this verse, in order that it may have a trochee in all places, as it ought, is thus rightly arranged: pedes manûsque crura , as was set out above. Yet there is not there a suitable grammatical connection: the enclitic conjunction, q[.] , which is placed here in the middle of the words it joins and not at the end, which is contrary to its nature and condition. Therefore, since the rule of meter is not observed, it would be better to express that line thus: pedes, manus atque crura . 6 In the sixth verse. Lustra sex qui iam peracta . It must be read in the accusative: and not in the ablative, lustris sex qui iam peractis . For in the first place of this verse a trochee must be placed. And that accusative is arranged with the participle implens : since by apposition the time is joined to this accusative, so that the meaning may be understood here. Namely: Christ, filling six completed lustrums, that is, the span of bodily time. For he himself had determined to spend this length of time in this world before his passion. Now a lustrum is a period of five years, wherefore six

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EXO. 131 ehra quadam metaphora, crux ipsa: nauta dicitur, quòd totum genus humanum ad æternæ salutis stationem direxerit, & ita mudo naufrago, toti scilicet humano generi, pec catorum inundatione obruto, portum præpararit tutum & tranquillum: in quo à naufragio saluetur: quem quidem mundum sanguis effusus corpore Christi: abluit ab inqui- namentis suis, & tanquam salutare medicamentum inun- xit atque perfudit. 11 In vndecimo versu. Vsquequo altissimo. Dictio vsquequo, sæptus interrogatiue sumitur: idem significans quod vsque ad quod tempus aut locum, vt in psalmo. Vsquequo domine obliuisceris me in finé: vsquequo auertis faciem tuam à me? Hic verò (etsi minus proprie atque vhitate) sumitur assertorie: pro vsquequa- que, omni quaque, in omni loco pariter & omni tempore, vt secundi carminis sensus sit: semper sit altissimo. DOMINICA IN RAMIS 1 palmarum. Loria; laus, & honor: tibi sit: rex Christe re- G demptor. Cui puerile decus prompsit os anna pium. 2 Israel tu rex, Dauidis & inclyta proles. Nomine qui in domini rex benedicte uenis. 3 Cætus in excelsis te laudat cælicus omnis. Et mortalis homo, & cuncta creata simul. 4 Plebs Hebræa tibi cum palmis obuia uenit. Cum prece, uoto, hymnis: assumus ecce tibi. 5 Hi placuere tibi: placeat deuotio nostra Rex pie, rex clemens: cui bona cuncta placent. 6 Hitibi passuro soluebant munia laudis: Nos tibi regnanti pangimus ecce melos. Amen. Hexametro carmine & pentrametro alternatim dispo- sitis conficitur hic hymnus: eleganter & deuotè composi- tus in præconium domini nostri, quòd cum ingenti hono- re & publica veneratione fuerit cum ramis palmarum & totius populi Hierosolymitani obsequioso cultu, ante pas- sionem receptus in Hierusalem. Author eius: Theo- dulphus episcopus Aurelianensis. Qui apud Ludovicum 1 ij Pium

Transcription: Translated (English)

EXO. 131 by a certain metaphor, the cross itself is called a ship, because it has directed the whole human race to the haven of eternal salvation, and thus to the shipwrecked world, that is, to the whole human race overwhelmed by the flood of sins, it has prepared a safe and tranquil harbor, in which it may be saved from shipwreck: indeed, this world the blood poured out in the body of Christ has washed clean from its defilements, and as a healing medicine has anointed and bathed it. 11. In the eleventh verse, “Until the Most High.” The word “until” is often taken interrogatively, meaning the same as “up to what time or place,” as in the Psalm: “How long, O Lord, wilt thou forget me unto the end? How long wilt thou turn thy face from me?” But here it is taken, though less properly and by usage, affirmatively: for “always, everywhere, in every place and at every time,” so that the sense of the second line may be: “May he always be the Most High.” DOMINICA IN RAMIS 1 palmarum. Glory, praise, and honor be to thee, King Christ, Redeemer, To whom the innocent mouth of a child offered holy welcome. 2 Thou art Israel’s king, and David’s noble offspring, Who comest in the name of the Lord, blessed King. 3 The whole heavenly host on high praises thee, And mortal man, and all creation together. 4 The Hebrew people came to meet thee with palms, With prayer, vow, and hymns: behold, we are present before thee. 5 They were pleasing to thee: may our devotion be pleasing, Kind King, merciful King, to whom all good things are pleasing. 6 To thee, as thou wast about to suffer, they paid the tribute of praise: To thee, now reigning, behold, we sing a hymn. Amen. This hymn is composed with hexameter and pentameter lines arranged alternately: elegantly and devoutly written in praise of our Lord, because with great honor and public veneration he was received into Jerusalem before his Passion, with palm branches and the dutiful homage of the whole people of Jerusalem. Its author: Theodulphus, bishop of Orléans. Who under Louis the Pious

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EXO. 133 < Exo. 14. Psal. 146. Psal. 131.> pit, vt in Exodo. Fugiamus Israelem: dominus enim pu- gnat pro eis. Et in psalmo. Dispersiones Israelis congrega bit. Ita dictio David in scriptura semper indeclinabilis est, vt in psalmo. Memento domine David: & omnis man- suetudinis eius, vbi genitiui casus est: & mille aliis in lo- cis. Apud probatos autem authores & extra sacra scriptu ræ libros: id nomen declinationem tertiam recipit: & me diam syllabam in obliquis semper habet longam: sicut & hoc in loco, vnde Mantuanus ita dictionem illam adap- tat carmini: cum multis in locis, tum in vita sancti Ludo- vici Morbioli: dicens. Hæc obscura pium mersit Davida vorago. 3 In tertio versu. Te laudat cælicus omnis. Non hic cælitus aduerbium legi debet: idem significans quod de cælo. tum quod illud, suapè natura verbum ex- poscat potius morum de loco significans: quale non est verbum laudat, tum quòd superfluum videretur id aduer bium: cum in eodem carmine ponatur, in excelsis: ad si- gnificandum cælestem regionem. Sed cælicus dicendum est hoc loco, id est cælestis: quod sit adiectiuum nominis cætus, in eiusdem carminis principio positi. At verò in se cundo eiusdem versus carmine: coniunctio & geminan- da est hoc modo. Et mortalis homo, & cuncta creata si- mul. Alioqui duo illi nominatiui secundi carminis, nul- la copula connecterentur: quod ineptam faceret oratio- nis compositionem. 4 In quarto versu. Cum palmis obuia venit. Hic ob- via nomen legendum est, non obuiam aduerbium: quem- admodum aliqui habent libri, vt satis manifestat ipsa car- minis ratio. Hæc autem omnia quæ isto in loco referun- tur: apud Matthæum capite vicesimoseptimo & cæteros euangelistas ample & diffusè narrantur: quare non opus visum est illa ex euangelijs hic adducere. 6 In sexto versu. Soluebant munia laudis. Munia di- cuntur debita obsequia, siue officia cuique propria. He- bræi autem cum laude & canticis dominum introeuntem in sanctam civitatem suscipientes: suo fungebantur offi- cio, & debitum illi præstabant obsequium, idcirco illi sol- uisse dicuntur munia laudis, habetque id nomen in vsu solum nominatiuum, accusatiuum & vocatiuum plura- lem. Alij verò hoc loco munera legunt: & etiam recte= i iij nam

Transcription: Translated (English)

EXO. 133 < Exo. 14. Psal. 146. Psal. 131.> as in Exodus: Let us flee from Israel; for the Lord fights for them. And in the Psalm: The dispersions of Israel he will gather together. So the word David in Scripture is always indeclinable, as in the Psalm: Remember, O Lord, David, and all his meekness, where it is in the genitive case; and in a thousand other places. But among approved authors and outside the books of sacred Scripture, this noun admits the third declension, and in the oblique cases always has the middle syllable long; as here also, from which Mantuanus thus adapts that word to the poem, as in many places, and also in the life of Saint Ludovico Morbioli, saying: Hæc obscura pium mersit Davida vorago. 3 In the third verse: Te laudat cælicus omnis. Here cælitus should not be read as an adverb, meaning the same as de cælo, both because that word by its very nature would rather require a verb signifying motion from a place, which laudat is not, and because that adverb would seem superfluous, since in the same poem is placed in excelsis, to signify the heavenly region. But cælicus must be said here, that is, cælestis; for it is an adjective of the noun cætus, placed at the beginning of the same poem. But in the second part of the same verse the conjunction & must be doubled in this way: Et mortalis homo, & cuncta creata simul. Otherwise those two nominatives of the second part would be joined by no copula, which would make the composition of the sentence inept. 4 In the fourth verse: Cum palmis obuia venit. Here obuia must be read as a noun, not obuiam as an adverb, as some books have it, as the very sense of the poem makes sufficiently clear. All these things, however, which are related in this place, are abundantly and diffusely narrated by Matthew in chapter twenty-seven and by the other Evangelists; wherefore it seemed unnecessary to cite them here from the Gospels. 6 In the sixth verse: Soluebant munia laudis. Munia are called the owed duties, or the proper offices due to each. But the Hebrews, receiving the Lord entering the holy city with praise and songs, were performing their duty and rendering him the owed service; therefore they are said to have paid the munia of praise. That noun, however, is used only in the nominative, accusative, and vocative plural. Others read munera here, and also rightly.

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Hymnorum nam & munus pro officio sæpenerò sumitur. Porro superioribus annis apud cænobium Cluniacum aliquantisper diuersatus: vidi supradictis sex versibus in hoc celebri & præclaro hymno adiectum hunc septimum versum. Fecerat Hebræos hos: gloria sanguinis altos. Nos facit Hebræos: transitus ecce pius. Cuius hæc est sententia. Hierosolymitani qui te ô Christe laudibus prosecuti sunt. Hebræi fuerunt, quoniam ex anti quis patribus Hebræis, patriarchis & prophetis claro æmate sunt progeniti: & potissimùm ab Abram, qui Genesis decimoquarto capite primum cognominatus est Hebræus, < Gen. 14.> vbi dicitur. Et ecce vnus qui euaserat: nunciauit Abram Hebræo, qui habitat in conuale Mambrę. Nos autem Christianos, reddit Hebræos mystice & secundum spiritum sacer ille transitus: quo per tuam sanctam passionem transimus a morte ad vitam, à tenebris ad lucem, à seruitute ad libertatem, à vitijs ad virtutem. Et in hoc secundo carmine alludit author ad interpretationem huius nominis Hebræus: descendentis ab Heber, quod transitu[m] siue transitionem significat. Vnde glossa ordinaria expones locum illum Geneseos capite decimoquarto iam adductum: ait in explanatione dictionis illius, Hebræo. Septuaginta interpretes pro Hebræo: habent, transduviali: quia scilicet Abram de Mesopotamia veniens transito fluui Euphrate sedem posuit in terra Chanaam. Vnde Iesus Naue, Quid vultis seruire dijs patrum vestrorum: qui sunt trans flumen? Et glossa inter linearis eodem in loco dicit Hebræo: id est transitori. Quibus idem astipulatur Nicolaus Lira, perhibens & Abram & eius posteros Hebræos dici ab Heber, quod transitum signat: quoniam Abram iussu domini veniens de terra & cognatione sua in terram Chanaam: fluuium Eufra- tem transiuit. De quo etiam diffusam fecit annotationem Paul[us] Burgenis: in 21. capite Matthæi. IN

Transcription: Translated (English)

Hymnorum for both office and duty is often used. Furthermore, in previous years, while staying for some time at the monastery of Cluny, I saw that in this famous and distinguished hymn the following seventh verse had been added to the six verses mentioned above. He made these Hebrews: glory of blood, exalted. He makes us Hebrews: behold, the holy passage. The meaning of this is as follows. The men of Jerusalem who followed you, O Christ, with praises, were Hebrews, because they were descended from the ancient Hebrew fathers, patriarchs and prophets, by a clear lineage; and especially from Abram, who in the fourteenth chapter of Genesis was first called a Hebrew, where it is said: “And behold, one who had escaped came and reported to Abram the Hebrew, who dwelt in the valley of Mamre.” But we Christians are made Hebrews mystically and according to the spirit by that sacred passage, by which through your holy passion we pass from death to life, from darkness to light, from slavery to freedom, from vices to virtue. And in this second song the author alludes to the interpretation of this name “Hebrew”: descending from Eber, which signifies a passage or transition. Hence the ordinary gloss, explaining that passage of Genesis already cited in the fourteenth chapter, says in the explanation of that word “Hebrew”: The Septuagint interpreters have “transfluvial” in place of “Hebrew,” because, namely, Abram, coming from Mesopotamia, after crossing the river Euphrates, settled in the land of Canaan. Whence Joshua of Nun says, “What do you wish to serve, the gods of your fathers, who are beyond the river?” And the interlinear gloss in the same place says “Hebrew,” that is, “one who crosses over.” To this agrees Nicholas of Lyra, stating that both Abram and his descendants are called Hebrews from Eber, which signifies a crossing; because Abram, by the Lord’s command, coming from his land and kinfolk into the land of Canaan, crossed the river Eu- phrates. On this Paul of Burgos also made an extensive note in chapter 21 of Matthew. IN

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EXO. 141 quæ fore sunt respersa. Virgilius. Sepibus in nostris par- vam terosida mala. Ponitur autem hoc loco magna lucis etiam sensibilis commendatio: vt quam deus voluerit ab hominibus sibi in sacrificium offerri, tum quòd inter cor- poralia nihil luce dignius inveniatur: tum quòd eius be- nificio cætera omnia reddantur conspicua & spectabilia. Verùm hæc deinde ad spiritualem & intellectualem luce principalius accommodentur. Neque illud silentio præ- tereundum: quòd in quarto versus huius carmine: vltima syllaba dictionis reliqua, naturaliter breuis, positione fit longa eo in loco: propter duas co[n]sonantes continuo sub- iunctas in sequenti dictione præmia, quod quidem non- nunquam (licet raro) faciùt authores, vt cum vocalis bre uis est vltima dictionis litera, & in principio sequentis di ctionis sequuntur duæ consona[n]tes: quòd illa vocalis pro- ducatur positione. Quemadmodu[m] Sillius in nono libro. Immane stridens agitur: crebróque coacta Vulnere, bel- latrix properos fert belua gressus. Et Iuuenalis satyra o- ctaua: Occulta spolia & plures de pace triu[m]phos. Verum id non est in imitationem trahendum. 8 In octauo versu. Tu lux vera oculis. Ab imagine & figura veritate ipsam & exéplar transiens author: Christus esse dicit veram lucem oculis intellectualibus & sen- sibus internis animi, quoniam de eo dicit Ioan[n]es. < Ioan. 1.> Erat lux vera: quæ illuminat omnem hominem venientem in hunc mundum. Eundem vocat speculum intus & foris: quonia[m] & secundum divinitatem intus latentem & humanitatem foris apparente claritas est eximia, in cuius visione: bea- titudo consistit. Demùm lumen quòd offertur dicit tinctu[m] vnguine, id est vnguento siue iunctione pacifici chrismatis. Nam secundum illius temporis ritum cæreus ipse pas- chalis sancto chrismate, oleóque sacro inúgebatur in con secratione. Vocatur autem chrisma pacificum: quonia[m] ex oleo oliuarum conficitur, quod misericordiam & pacem signat. Qui enim pacem apud antiquos indicare volue- rût: dextra prætendebant ramum frondentis oliuæ, quam ea de causa paciferam appellare sunt soliti. 9 In nono versu. In quo visibilis stat tibi gloria. Non hic, inuisibilis legendum, vt nonnulli habent libri: sed as- sere tria dictio ponéda, scilicet visibilis. Siquidem deo pa- k tri

Transcription: Translated (English)

EXO. 141 things scattered about which are to be. Virgil: In our hedges little apples are tossed. But in this place there is a great commendation also of sensible light: that God may have willed it to be offered to himself by men in sacrifice, both because among corporeal things nothing is found more worthy of light, and because by its benefit all other things are made conspicuous and visible. But these things are afterwards to be more fittingly applied to spiritual and intellectual light. Nor must this be passed over in silence: that in the fourth verse of this poem, the last syllable of the word reliqua, naturally short, is made long by position in that place, because of the two consonants joined immediately in the following word præmia; which indeed authors sometimes do, though rarely, when a short vowel is the last letter of a word, and at the beginning of the following word there follow two consonants: that that vowel is lengthened by position. As Silius [Italicus] in the ninth book: Immane stridens agitur: crebroque coacta Vulnere, bellatrix properos fert belua gressus. And Juvenal, satire eight: Occulta spolia & plures de pace triumphos. But that is not to be drawn into imitation. 8 In the eighth verse. Tu lux vera oculis. The author, passing from image and figure to truth itself and the exemplar, says that Christ is the true light for the eyes of the intellect and the inward senses of the soul, since John says of him: < Ioan. 1.> Erat lux vera: quæ illuminat omnem hominem venientem in hunc mundum. He calls him a mirror within and without: because both according to the divinity hidden within and the humanity appearing without, the brightness is outstanding, in the sight of which blessedness consists. Finally, he says that the light offered is anointed with unguent, that is, with the ointment or unction of peaceful chrism. For according to the custom of that time the paschal candle itself was anointed in consecration with holy chrism and sacred oil. And chrism is called peaceful: because it is made from olive oil, which signifies mercy and peace. For those who wished to indicate peace among the ancients held out the right hand with a branch of leafy olive, which for that reason they used to call paciferous. 9 In the ninth verse. In which visible glory stands for you. Not here should invisible be read, as some books have: but the three words should be read separately, namely visibilis. Since to God the

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Hymnorum Ephes.4. declararet. Inde ad hanc mediam nostræ habitationis regionem est regressus per resurrectionem, quæ se terrestrium asseruit monstrauitque principem. Data est mihi Matth.28. (inquit iam rediuius) omnis potestas in cælo & in terra. Demum cælos repetens, cælestium se dominatum etia[m] obtinere, hoc Indicto patefecit, vt meritos in nomine domini Iesu omne Iesu flectatur, cælestium, terrestrium, & infernorum, & omnis lingua confiteatur, quia dominus Iesus in gloria est dei patris. Et triplici huius sacramenti figura antecessit in Sæsone, qui Gazæ vrbis portas & vectes ferreos confregit humerisq[ue]; suttulit elusis custodibus intempesta nocte vrbe egressus est, valuâsque & portarum postes in supercilium ac cumen montis vrbi imminentis detulit. Sane primum horum, inferni confractionem, secundum, exitum Christi de sepulchro custodibus vallato, & tertium: ascensum ipsius in cælorum sublimia perfigurabat. IN FESTIS PASCHALIBVS. 1 A Vrora lucis rutilat Cælum laudibus intonat. Mundus exultans iubilat: Gemens infernus vlulat. 2 Cū rex ille fortissimus Mortis confractis viribus: Pede conaculans tartara Soluit à poena miseros. 3 Ille qui clausus lapide Custoditur sub milite: Triumphas pompa nobili Victor surgit de funere. 4 Solutis iam gemitibus Et inferni doloribus: Quia surrexit dominus Resplêdes clamat angelus. 5 Tristes erant apostoli De nece sui domini: Quem poena mortis crudeli Serui damnarant impij. 6 Sermone blado angelus Prædixit mulieribus: In Galilæa dominus Videndus est quantocyus 7 Illæ dum pergunt concitæ Apostolis hoc dicere Videntes eum viuere Osculantur pedes domini. 8 Quo agnito: discipuli In Galilæam propere Pergunt, videre faciem Desi-

Transcription: Translated (English)

The hymns Eph. 4. he declared. From there he returned to this middle region of our habitation through the resurrection, which, as to earthly things, proclaimed and showed him as prince. It was given to me Matt. 28. (now risen again, he says) all power in heaven and on earth. Finally, returning to the heavens, he made it plain by this proclamation that he also held dominion over the heavenly realm: that in the name of the Lord Jesus every knee should bow, of things in heaven, on earth, and under the earth, and every tongue should confess that the Lord Jesus is in the glory of God the Father. And he was foreshadowed by a triple figure of this sacrament in Samson, who broke the gates and iron bars of the city of Gaza with his shoulders; escaping the guards by stealth in the dead of night, he went out of the city and carried the doors and doorposts up to the brow and summit of the hill overlooking the city. Truly, the first of these, the breaking of hell; the second, Christ’s خروج from the tomb guarded by watchmen; and the third, his ascent into the heights of heaven, were thereby prefigured. IN THE EASTER FESTIVALS. 1 Now the dawn of light is crimsoning, Heaven resounds with praises. The world, exulting, rejoices; Groaning, hell wails. 2 When that most mighty King, With the powers of death broken, Treading Tartarus beneath his feet, Sets the wretched free from punishment. 3 He, who, shut up beneath a stone, Is guarded by soldiers; In noble triumph Victorious, he rises from the tomb. 4 Now the groans are loosed And the pains of hell; Because the Lord has risen, the shining angel proclaims. 5 Sad were the apostles At the death of their Lord, Whom by cruel punishment of death the impious servants had condemned. 6 With gentle speech the angel foretold to the women: The Lord is to be seen in Galilee as soon as possible. 7 While they hasten to go to tell this to the apostles, seeing him alive they kiss the feet of the Lord. 8 This being known: the disciples hasten to Galilee to see his face Desi-

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EXO. 149 Desideratam domini, II Rex Christe clementissime 9 Claro paschali gaudio Tu corda nostra posside: Sol mundo nitet radio: Vt tibi laudes debitas Cum Christum ia apostoli Reddamus omni tempore. Visu cernunt corporeo. I2 Gloria tibi domine: 10 Ostensa sibi vulnera Qui surrexisti à mortuis In Christi carne fulgida: Cu[m] patre et sacto spiritu. Resurrexisse dominum In sempiterna secula. Voce fatentur publica. Carminis iambici dimetri faciem gerit & imaginé præsens hymnus, eius tamen neque pedes, neque debitâ obseruat mensuram. Nam promiscue trochecum recipit in tribus primis locis itidem & pyrrhichium, interdum etia[m] spondeum in secunda sede admittit, quæ omnia, cum metri huius exacta ratione stare non possunt. Describitur in eo antiquorum patrum ab inferno liberatio, gloriosa Christi resurrectio, illius ad sactas mulieres angelico ministerio annunciatio, & demùm Christi mulieribus & apostolis facta apparitio. Quæ omnia, ex euangelica lectione nota sunt, neque hic ad maiorem declaratione repetenda. I ANNOTATIONES. In primo versu. Aurora lucis rutilat. Lucis, diei paschalis, in cuius aurora & circa diluculum Christus surrexit à Mortuis, quemadmodu[m] in psalmo per prophetam prædixerat. Exurgam diluculo. Et Marcus in euangelio, Surgens Iesus mane prima sabbati: apparuit primo Mariæ Magdalenæ. Ob gloriam autem resurrectionis Christi, dicitur illius diei aurora solito rutilantior & serenior mortalibus illuxisse. 2 In secudo versu. Soluit à poena miseros. Scilicet antiquos patres, qui detinebantur captiui ne possent intra re regnu dei, quousque esset apertum per sanguine[m] agni immaculati, in pretium redemptionis mundi immolati. Itaque non erant illi miseri priuatione gratiæ aut deformitate culpæ, sed sola dilatione gloriæ quam perferebat. 3 In tertio versu. Resurgens pompa nobili. Pompa propriè dicitur omnes spectaculum & apparatus solennis, cum ostentatione & specie quadam triumphi: tam in ad- k ii uersis

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EXO. 149 Desideratam domini, II. Most merciful King Christ 9 In bright Paschal joy Possess our hearts: The sun shines on the world with its ray: So that due praises to you When the apostles saw Christ May we render at all times. With bodily sight. I2. Glory be to you, O Lord: 10 The wounds shown to them You who rose from the dead In Christ’s radiant flesh: With the Father and the Holy Spirit. They proclaim the Lord has risen Unto everlasting ages. Voice of the public confesses it. The present hymn bears the appearance and form of iambic dimeter, yet neither its feet nor its measure are strictly observed. For it admits trochaic, in the first three places, likewise pyrrhic, and sometimes even spondaic in the second seat, all of which cannot stand with the exact rule of this meter. In it is described the liberation of the ancient fathers from hell, the glorious resurrection of Christ, the announcement of that event to the holy women by angelic ministry, and finally Christ’s appearance to the women and the apostles. All these things are known from the Gospel reading and need not here be repeated for fuller explanation. I. NOTES. On the first verse. Aurora lucis rutilat. “Light’s dawn,” that is, of the Paschal day, in whose dawn and around daybreak Christ rose from the dead, just as he had foretold through the prophet in the psalm: “I will rise at dawn.” And Mark in the Gospel: “Rising early, Jesus on the first day of the week appeared first to Mary Magdalene.” And on account of the glory of Christ’s resurrection, it is said that the dawn of that day shone upon mortals more brightly and more serenely than usual. 2. On the second verse. Soluit à poena miseros. Namely, the ancient fathers, who were held captive so that they could not enter the kingdom of God until it was opened through the blood of the immaculate Lamb, sacrificed as the price of the world’s redemption. Thus they were not wretched by deprivation of grace or by the deformity of guilt, but only by the delay of the glory they awaited. 3. On the third verse. Resurgens pompa nobili. “Pompa” is properly called every spectacle and solemn display, with ostentation and a certain appearance of triumph: even in the preceding verses

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Transcription: ATR-1

EX PO. 155 Victor redit de baratro. nium: Tyrannum trudens vinculo: In hoc paschali gaudio Et referans paradisum. Ab omni mortis impetus 7 Quæsumus author om Tuum defende populum. Amen. Non seruat integram carminis iambici dimetrl norma[m], præsens hymnus. Nam literæm, itidem & vocali subiunctam sæpius habet sine collisione vocalem: trochæum quoque passum admittit in omnibus sedibus, itidè & pyrrichiu[m], demùm in secundo loco spondeum habet pro iambo, quę huius metri generi non coveniunt. Referuntur in eo mysteria resurrectionis domini: quod spoliato inferno deuidóque Sathana resurrexerit de sepulchro, simul & nos in cuiamur ac admonemur: vt cum puritate ac munditia sacrosanctam sumamus eucharistiam, in hoc sacratissimo tempore paschali. I IANNOTATIONES. In primo versu. Ad cænam agni prouidi. In veteri lege agnus paschalis cum certo ritu ac cærimonia manducari iussus est. Debebant enim ipsum manducaturi baculos manibus tenere, renes habere succinctos, & calceos pedib[us] circumpositos: neque abesse debuit azimus panis, cum lactucis agressibus. Itaque in nova lege verum sumpturi agnum & eius conuiuium accessuri: prospicere debemus cu[m] magna cautione, ne imparati atque inculti illud adeamus: sed prouidè circumspiciamus: vt supradicta omnia spiritualiter nobis conveniant, assit & puritas cum corporis tum animi: tanquam candida vestis nuptialis nos adornans. Et quemadmodum filij Israel post eum agni pertransito mari rubro, cecinerunt deo canticum quòd ab Aegyptijs eos liberarat: ita et nos suscepto baptismo (qui per rubri maris transitum signatus est) & Aegypto regione peccati dimissa: Christo duci & liberatori nostro laudes debitas exoluere debemus. 2 In secundo versu. In ara crucis torridum. Id torridum dicitur: quod igne crematum est & exustum, à torrendo dictum, quod igni excoquere signat. Virgilius. Et torrere parant flammis: & frangere saxo. Inde

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EX PO. 155 Victor returns from the abyss. ... Driving the tyrant in chains: In this paschal joy And bringing back paradise. From every attack of death 7 We beseech, Author of all Defend Your people. Amen. This hymn does not keep the full rule of the iambic meter. For it very often has a letter joined to a vowel, likewise a vowel after a vowel, without collision; it also admits a trochee in all its places, and likewise a pyrrhic; and finally in the second place it has a spondee instead of an iamb, things which do not suit this kind of meter. In it are referred the mysteries of the Lord’s resurrection: that, with hell stripped and Satan defeated, He rose from the tomb, and likewise we are stirred up and admonished, that with purity and cleanliness we may receive the most holy Eucharist in this most sacred paschal season. I IANNOTATIONES. In the first verse. To the supper of the provident lamb. In the old law the paschal lamb was commanded to be eaten with a certain rite and ceremony. For those who were to eat it had to hold staffs in their hands, have their loins girded, and wear shoes on their feet; nor should unleavened bread be absent, together with bitter herbs. Therefore, in the new law, about to receive the true Lamb and approach His banquet, we must take care with great caution, lest we come to it unprepared and unclean; but let us carefully look around, so that all the aforesaid things may agree with us spiritually, and let purity be present, both of body and of soul, adorning us like a bright bridal garment. And just as the children of Israel, after the passing of the Red Sea by the Lamb, sang to God a song because He had freed them from the Egyptians, so also we, having received baptism (which was signified by the passage through the Red Sea) and having left behind Egypt, the region of sin, ought to render due praises to Christ our leader and deliverer. 2 In the second verse. Torrid from the altar of the cross. It is called torrid: that which has been burned and consumed by fire, from torrere, which means to dry by fire. Virgil: And they prepare to scorch with flames, and to break with stone. Hence

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158 HYMNORVM inuisibilis est, & lux illa quæ pater est (cuius & ipse filius est lux ex ea prodiens) etiam est inuisibilis. Est enim inuisibile, ipsi deo proprium: & cuique diuinarum personaru[m] commune: quemadmodum ait apostolus. Regi autem seculorum, immortali: inuisibili soli deo: honor & gloria in secula seculorum Amen, concinnior tamen est oratio & sententia congruentior: si id nomen intelligatur esse nominatiuus, & cum nomine lux vt suo substantiuo ordinarì, sicut & apostolus illud epithetum attribuit filio dei: cu[m] ita scribit ad Colossenses, qui est imago dei inuisibilis: præ mogenitus omnis creaturæ. Quòd verò idem dei filius sit custos suorum peruigil: testatur lob dicens, quid faciam tibi ò custos hominum? Et propheta in psalmo. Custodit dominus animas sanctorum suorum: de manu peccatoris liberabit eos. Et in evangelio de ouibus suis loquens dominus: ait. Et non peribunt in æternum: & non rapiet eas quisquam de manu mea: Et peruigil: noctes arque dies vigilans dicitur. Nam vt ait propheta in psalmo. Ecce non dormitabit neque dormiet: qui custodit Israel. Est enim peruigilare: ad finem vsque vigilare, & totam noctem insomnem ducere. Martialis. Nam vigilare leue est, peruigilare graue. In secundo versu. Tu fabricator omnium. Hoc psalmus etiam his verbis testatur. Tuus est dies & tua est nox: tu fabricatus es auroram & solem, tu fecisti omnes terminos terræ: æstatem & ver, tu plasmasti ea. Et iterum alio in loco. Tui sunt cæli & tua est terra: orbem terræ & plenitudinem eius tu fundasti, aquilonem & mare tu creasti. Denique alio in loco. Fecit lunam in tempore: sol cognouit occasum suum. 4 In quarto versu. Breui manemus tempore. Nam vt ait propheta in psalmo. Dies annorum nostrorum in ipsis: septuaginta anni, si autem in potentatibus octoginta anni: & amplius eorum labor & dolor. Insuper quantumcúmque extendatur ætas nostra, etiam si ipsius Mathusalem æquetannos: æternitati tamen aut quo perpetuo finisque experti collata est quasi punctum ad lineam infinitam, quoniam mille anni ante oculos tuos (inquit) tanqua[m] dies hæsterna quæ præterijt. Quod & beatus Petrus admonet in epistola dicens. Vnum verò hoc vos non lateat charissimi,

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158 HYMNS the invisible one is, and that light which is the Father (whose Son himself also is light proceeding from him) is likewise invisible. For invisibility is proper to God himself, and common to each of the divine persons, as the Apostle says: “Now to the King of ages, immortal, invisible, to God alone, be honor and glory unto the ages of ages. Amen.” Yet the sentence is more fitting and the sense more apt if that word is understood to be in the nominative, and with the noun light to be arranged as with its substantive, just as the Apostle attributes that epithet to the Son of God when he writes to the Colossians: “Who is the image of the invisible God, the firstborn of every creature.” But that the same Son of God is the vigilant guardian of his own is testified by Job when he says, “What shall I do to you, O guardian of men?” And the prophet in the psalm: “The Lord keeps the souls of his saints; he will deliver them from the hand of the sinner.” And in the Gospel, speaking of his sheep, the Lord says: “And they shall not perish forever, and no one shall snatch them out of my hand.” And he is called vigilant, watching night and day. For, as the prophet says in the psalm: “Behold, he who keeps Israel shall neither slumber nor sleep.” For to be watchful is to stay awake to the end and to spend the whole night without sleep. Martial: “For to watch is easy, to keep vigil is hard.” In the second verse: “You maker of all things.” The psalm also bears witness to this in these words: “The day is yours and the night is yours; you have made the dawn and the sun; you have made all the ends of the earth; summer and spring you have formed them.” And again in another place: “The heavens are yours and the earth is yours; the world and its fullness you have founded; the north and the sea you have created.” Finally, in another place: “He made the moon for seasons; the sun knew its setting.” 4 In the fourth verse: “We remain for a short time.” For as the prophet says in the psalm: “The days of our years are in themselves seventy years, and if in strength, eighty years; and more of them is labor and pain.” Moreover, however much our life may be extended, even if it should equal the years of Methuselah himself, yet when compared with eternity, or with that perpetual and endless state, it is as a point to an infinite line, since “a thousand years,” he says, “are before your eyes like yesterday that has passed.” Blessed Peter also reminds us of this in his epistle, saying: “But of this one thing, beloved, let not be unaware to you,”

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EXPO. 165 tes nostras ipse portauit. Et beatus Petrus de eodem. Qui peccata nostra in corpore suo pertulit super lignum, cuius liuore sanati sumus. < Es 4. 53. 1. Pet. 2.> 4 In quarto versu. Vt mala nostra superes parcendo. Cum deus ipse pro sua benignitate dimittit nobis peccata iam commissa: tunc mala nostra parcendo superat. Nam maior est eius in nos miseratio: quàm peccatorum nostrorum sit grauitas & pòdus. Præualétque tunc illius misericordia nostræ culpæ, efficatiorque est vt nos saluet, quàm sit perniciosa culpa vt nos damnet. 5 In quinto versu. Qui es futurus præmium. Hic futurus in masculino genere legendu est: vt referatur ad pronomen qui non futurum, in neutro genere: vt legunt nônulli: ordinantes ipsum cum nomine sequente, præmium. Nam huiusmodi participia factus, futurus & consimilia, duobus interiecta nominibus verbo substantiuo conxis: respondere debent & conuenire priori substantiuo: vt aqua est facta vinum: non factum. IN ASCENSIONE DOMINI: ad vesperas. Eternæ rex altissime: Redemptor & fidelium: Quo mors soluta deperit: Datur triumphus gratiæ: 2 Scandens tribunal dexteræ Patris: potestas omnium Collata est Iesus cælitus, Quæ non erat humanitus. 3 Vt trinareru[m] machina Cælestium, terrestrium Et infernorum condita: Flectant genu iam subdita. 4 Tremunt uidentes an- geli Versa uice mortalium. Culpat caro, purgat caro: Regnat deus dei caro. 5 Tu Christe nostrum gaudium: Manens olympo præditu[m]. Mundi regis qui fabrica[m]: Mundana uincens gaudia. 6 Hinc te precantes quæsumus: Ignosce culpis omnibus. Et corda sursum subleua: Ad te superna gratia: 7 Vt cu[m] tubente cæperis Clarere nube iudicis: 1 iii Poenas

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EXPO. 165 our sins He Himself carried. And blessed Peter says the same: “Who His own self bore our sins in His body upon the tree, by whose stripes we are healed.” < Isa. 53. 1 Pet. 2.> 4 In the fourth verse. “That You overcome our evils by pardoning.” When God Himself, out of His goodness, forgives us the sins already committed, then by pardoning He overcomes our evils. For His mercy toward us is greater than the weight and burden of our sins. Then His mercy prevails over our guilt, and is more powerful to save us than guilt is harmful to condemn us. 5 In the fifth verse. “Who are to be the reward.” Here futurus must be read in the masculine gender, so that it refers to the pronoun qui, not futurum in the neuter gender, as some read it, joining it with the following noun, praemium. For participles of this kind, factus, futurus, and the like, interposed between two nouns with a substantive verb, ought to agree with and match the earlier substantive: as aqua est facta vinum, not factum. AT THE ASCENSION OF THE LORD: at vespers. Most high eternal King: Redeemer and of the faithful: When death, loosed, perishes: The triumph of grace is given: 2 Ascending to the tribunal of the right hand of the Father: authority over all things has been bestowed upon Jesus from heaven, which was not His by nature as man. 3 So that the threefold structure of the heavenly, earthly, and infernal realms being established: let the bowed knees now submit. 4 The angels tremble as they see mortals changed in turn. Flesh sins, flesh cleanses: the flesh of God reigns as God. 5 You, O Christ, our joy: remaining adorned in Olympus. You who rule the fabric of the world: surpassing earthly joys. 6 Therefore we pray to You and beseech: forgive all our faults. And raise our hearts upward: to You by heavenly grace: 7 That when You begin, with trumpet sounding, to shine forth in the cloud as judge: 1 iii Punishments

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Hymnorum Pænas repellas debitas Qui ascendisti ad æthera. Reddas coronas perditas. Cū patre et sancto spiritu S Gloriatibi domine: In sepiterna secula. Amé. Præsens hymnus carminis iambici dimetri pedes & locos exactè complectèque seruat: præter id quod in quarto secundi versus carmine pyrrhichius in secundo loco ponitur pro iambo. Octauus item versus: huius carminis legé non seruat: sed solum syllabarum numerum. Verùm is pro more ecclesiastico adiectiuius est ad gratiarum actiones exoluendas: neque in eandem cum præcedentibus sortem numerari debet. Celebratur in eo egregijs præconijs gloriosa Christi ascensio, qua super omnes coelos exaltatus: nunc sedet ad dextram patris. Angelicorum etiam spirituum venerabunda admirario describitur: qua obstupuerût humanam in Christo naturâ super omnia sublimari. Demu[m] supplex ad ipsum sit oratio: vt in die iudicij nos in electorum sortem asciscat & æternæ gloriæ corona adornet. IANNOTATIONES. In primo versu. Quo mors soluta deperit. Soluta: resoluta, destructa, pessudata. Solvere enim interdum destruere signat, vt legem soluere dicitur qui eam violat Mortem verò per Christum soluendam prædixerat propheta: in illius persona ita loquens: Ero mors tua è mors: quod sanè per passionem, resurrectionem & ascensionem ipsius completum est, & tunc triumphus gratiæ datas: quoniam gratia & veritas per Iesum Christum facta, tum insigni victoria triuphauit de hoste antiquo: de cuius potestate, sola dei misericordia liberati sumus. Nô enim ex operibus iustitiæ quæ fecimus nos sed secundum misericordiam suam saluos nos fecit. 2 In secundo versu. Scandens tribunal dexteræ. Intelligendum ibi est verbum substantiuum secundæ personæ: quod referatur ad vocatiuum in præcedente versu positum hoc modo, O Christe rex æterne, tu es scandes tribunal & solium gloriæ patris Quod autem deinde ait author in eodem versu, omniu[m] potestate esse ipsi Iesu collatâ, sumptu[m] est ex illo verbo Christi apud Matthæum, post resurrectione[m] & pau lo ante ascensionem dicto. Data est mihi omnis potesta in coelo & in terra. Et huiusmodi potestas collata est Christo secundum humanam naturam (quandoquidem secundu[m] deitatem)

Transcription: Translated (English)

Of hymns You who ascended to the heights, drive away the punishments that are due. Restore the lost crowns. With the Father and the Holy Spirit Glory be to you, O Lord, for ever and ever. Amen. This hymn most exactly preserves the feet and positions of the iambic dimeter meter, except that in the fourth foot of the second verse a pyrrhic is placed in the second position instead of an iamb. The eighth verse also does not preserve the law of this meter, but only the number of syllables. Yet, according to ecclesiastical custom, it is added to give thanks, and ought not to be counted in the same class as the preceding verses. In it is celebrated in excellent praises the glorious ascension of Christ, by which, exalted above all the heavens, he now sits at the right hand of the Father. The reverent wonder of the angelic spirits is also described, by which they were astonished that the human nature in Christ was raised above all things. Finally, prayer is made to him himself: that on the day of judgment he may receive us into the number of the elect and adorn us with the crown of eternal glory. ANNOTATIONS. On the first verse. By which death, once loosed, perishes. Loosed: unbound, destroyed, overthrown. For to loose sometimes means to destroy, as when it is said that one looses the law who violates it. The prophet had foretold that death would be loosed through Christ, speaking thus in his person: I will be thy death, O death. This indeed was fulfilled through his passion, resurrection, and ascension, and then the triumph of grace was given; for grace and truth came through Jesus Christ, and then he triumphed in signal victory over the ancient enemy: from whose power we are delivered by God’s mercy alone. For it is not by works of righteousness that we have done, but according to his mercy he saved us. 2. On the second verse. Ascending the tribunal of the right hand. There must be understood there a substantive verb of the second person, referring to the vocative placed in the preceding verse in this manner: O Christ, eternal king, thou art ascending the tribunal and the throne of the Father’s glory. And what the author then says in the same verse, that all power was given to Jesus, is taken from that word of Christ in Matthew, spoken after the resurrection and shortly before the ascension: All power is given to me in heaven and in earth. And such power was granted to Christ according to his human nature (inasmuch as according to the deity)

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Hymnorum In Die Pentecostes: V Eni creator spiti[us]: Mētes tuor[um] visita Imple sup[er]na gratia Que tu creasti pectora. 2 Qui paraclitus diceris: Donum dei altissimi: Fons viius, ignis, charitas, Et spiritualis vncelio. 3 Tu septiformis munere: Dextræ dei tu digitus. Tu rite promissum patris: Sermone ditans guttura. 4 Accende lum[m]e sensibus Infunde amorem cordib[us]. Virtute firmans perpeti. 5 Hostem repellas lo[rd]gius: Pacemq[ue] dones protinus. Ductoresic te præuio Vitemus omne noxium. 6 Per te sciam[us] da patrē: Noscamus atque filium Te vtriusque spiritum Credamus omni tempore. 7 Sit laus patri cum filio: Sancto simul paraclito. Nobis q[ui] mittat filius Charisma S. spirit[us]. Am[m]e. Hymnus iste, carminis iambici dimetri legibus concinè & aptè continetur. In eo fit pia sancti spiritus invocatio: vt corda nostra donis suæ gratiæ impleat. Varia eius nomina quibus in sacris nuncupatur eloquiis explicantur: & demùm ad eundè fit suplicatio, vt nobis lumen gratiæ suæ & igne sancti amoris immittat, quo succedamur. 1 Tannotationes. In primo versu. Quæ tu creasti pectora. Quòd spiritus sanctus humana pectora, id est corda & animas creet: quandoquidem deus est, cuius propriu[m] est creare, vt ostendit psalm[us] cum ait. Emitte spiritu[m] tuum & creabuntur, & renouabis facie terræ. E[rgò] Iob. Spiritus domini fecit me, & spiraculum omnipotentis viuificavit me. 2 In secundo versu. Qui paraclitus diceris. Multa hic ordine quodam ponuntur nomina, quibus spiritus sanctus in sacra scriptura exprimitur. Dicitur sanè primo paraclitus, id est, consolator & aduocatus. Est enim deus totius consolationis qui consolatur nos in omni tribulatione nostra. Et Paulus ad Romanos scribés, ait. Ipse spiritus postulat pro nobis gemitibus inenarrabilibus. Secundo dicitur donum dei altissimi, quod ex gratuita bonitate

Transcription: Translated (English)

Hymns For the Day of Pentecost: V Come, Creator Spirit: Visit the minds of your people. Fill with heavenly grace The hearts that you have created. 2 You who are called Paraclete: Gift of God Most High: Living fountain, fire, charity, And spiritual anointing. 3 You who are sevenfold in gift: Finger of the right hand of God. You, the Father’s solemn promise: Enriching our lips with speech. 4 Kindle light in our senses; Pour love into our hearts. Strengthening us with lasting power. 5 Drive the enemy far away; And grant us peace at once. With you as our guide ahead, May we avoid every harm. 6 Through you may we know the Father; May we also know the Son; May we believe in you, the Spirit of both, At every time. 7 Be praise to the Father with the Son, And to the Holy Paraclete together. May the Son send to us The gift of the Holy Spirit. Amen. This hymn is fittingly and aptly composed according to the rules of iambic dimeter. In it there is a pious invocation of the Holy Spirit, that he may fill our hearts with the gifts of his grace. His various names by which he is called in the sacred writings are explained; and finally there is a petition to him, that he may send us the light of his grace and the fire of holy love, by which we may be guided onward. 1 Notes. On the first verse, “Whom you have created.” That the Holy Spirit creates human hearts, that is, hearts and souls; since he is God, whose proper work is to create, as the Psalm shows when it says: “Send forth your Spirit and they shall be created, and you will renew the face of the earth.” Therefore Job says: “The Spirit of the Lord made me, and the breath of the Almighty gave me life.” 2 On the second verse, “You who are called Paraclete.” Many names are here set forth in order, by which the Holy Spirit is expressed in Sacred Scripture. He is truly called first Paraclete, that is, comforter and advocate. For he is the God of all consolation, who comforts us in all our tribulation. And Paul, writing to the Romans, says: “The Spirit himself intercedes for us with inexpressible groanings.” Second, he is called the gift of God Most High, because from his free goodness

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HYMNORVM vt legunt nonnulli, nam non promptum esset ostendere, quòd spiritus sanctus impleat ora loquentium sermone patris promisso. Neque tam apta & quadras (vt opinor) est hæc sententia, quando quidem nô satis constat quis sit ille sermo patris promissus. 4 In quarto versu. Virtute firmans perperi. Vt prius in vno hymnorum de natiuitate domini (vbi duo postrema huius versus carmina omnino eodem contextu disponuntur) dictum est, potius hic per- peri legendum est, in ablatiuo singulari, qui referatur ad substantiuum virtute, quàm perpetim aduerbium, vt ferè legût omnes. Nam venustius substantiuu[m] illud exornatur ibi adiectiuo, quàm participium aduerbio, & significantan- tior est sententia. 6 In sexto versu. Te vtriusque spiri- tum. Spiritus sanct[us] dicitur vtriusque vt puta patris & filij spiritus, quonia[m] ab vtroque inefabiliter procedit, Pro- inde in sacris literis, nunc patris, nunc filij spiritus nuncu- patur, vt apud Matthæum. Non enim vos estis qui loqui- mini, sed spiritus patris vestri qui loquitur in vobis. Et a- pud Paulum. Quoniam autem estis filij dei, misit deus spi- ritu filij sui clamante in corda vestra. abba pater. 7 In septimo versu. Charisma. S. spiritus Charisma, donu[m] siue mun[us] gratuitu[m]. Et quonia[m] mun[us] sua dona spirit[us] S. ex sola bonitate & benignitate sua difundit: ea rectè charismata dicuntur, quæ apud Esaiam ita explicantur. Et requiescit sup e[ss]e spiritus domini, spiritus sapietia[m] & intellectus, spi- ritus consilij & fortitudinis, spiritus scientia[m] & pietatis, & replebit eum spirit[us] timoris domini. Ecce septiformem munere spiritum. IN DIE PENTECOSTES: alius hymnus. B Esta nobis gaudia Anni reduxit orbita C[uius] spirit[us] paraclit[us]. Effulsit in discipulos. 2 Ignis vibrante lumine Linguæ figuram detulit: Verbis vt essent proflui, Et charitate feruidi. 3 linguis loquutur omniu[m]: Turbe pauent gentilium. Multo madere deputant: Quos spiritus repleuerat. 4 patrata s[un]t hæc mysticè Paschæ peracto tempore: Sacra

Transcription: Translated (English)

HYMNS as some read, for it would not be easy to show that the Holy Spirit fills the mouths of those speaking with the promised word of the Father. Nor, as I think, is this reading so apt and fitting, since it is not yet clear who that promised word of the Father is. 4 In the fourth verse, “Virtute firmans perperi.” As was said before in one hymn on the Nativity of the Lord, where the last two lines of this verse are arranged altogether in the same order, here it is better to read perperi, in the singular ablative, referring to the noun virtute, rather than perpetim as an adverb, as almost all read. For that noun is more elegantly adorned there by the adjective than by the participle by the adverb, and the meaning is more significant. 6 In the sixth verse, “Te vtriusque spiritum.” The Holy Spirit is called the spirit of both, that is, of the Father and of the Son, since he proceeds ineffably from both. Therefore in the sacred writings he is now called the spirit of the Father, now of the Son, as in Matthew: “For it is not you who speak, but the Spirit of your Father who speaks in you.” And in Paul: “And because you are sons of God, God has sent the Spirit of his Son crying in your hearts, Abba, Father.” 7 In the seventh verse, “Charisma.” The Holy Spirit’s charisma is a gift or free bestowal. And since the Holy Spirit freely pours out his gifts from his own goodness and kindness alone, they are rightly called charismata, which are thus explained in Isaiah: “And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and fortitude, the spirit of knowledge and piety, and he shall be filled with the spirit of the fear of the Lord.” Behold the sevenfold gift of the Spirit. ON THE DAY OF PENTECOST: another hymn. B The circuit of the year has brought back for us the joys C[uius] the Spirit, the Paraclete. shone forth upon the disciples. 2 With flame-like gleaming light he brought the shape of tongues: that they might be fluent in speech, and fervent in charity. 3 They speak in tongues of all: the crowds of the Gentiles are afraid. They think them drenched with much wine: whom the Spirit had filled. 4 These things were done mystically after the Passover time was completed: Sacred

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Transcription: ATR-1

Hymnorum seruitiorum, contractuumque remissio, & vendicabantur omnia in libertatem ob annum jubileum: quinquagelimo <Levi.25.> semper anno ex diuina institutione iustum obseruari. Ita & in hoc sacro quinquagenario dierum numero, in quo missus est spiritus sanctus: obtinetur peccatoru remissio, & pristina spiritu libertas, atq[ue] reditus in possessione antiquam cælestis regni, quinimmo & in supernam patriam conceditur nobis regressus ab ea exulantibus. 5 In quinto versu. Illapsa nobis cælitus. Datiuus ille nobis: cum verbo largire ordinari debet non autem cum participatio illapsa. Nam si dona sancti spiritus foret nobis illapsa: non vtique expetendum est vt deus illa nobis elargiretur, quandoquidem ia adessent. Intelligamus ergo dona illapsa atq[ue] infusa apostolis, in die petecostes. 6 In sexto versu. Dudum sacra pectora. Particula dudum, apud probatos authores: tempus præteritu haud multum distans à præsenti signat, hic autem sumitur pro quondam vel olim. Nam id nobis signat tempus: quo spiritus sanctus in sacra apostorum corda missus est, quod sa nè magno interuallo à præsenti nobis tempore distat. DE SANCTO SPIRITV: alius hymnus. 1 Am Christus astra ascenderat 2 Regressus vnde venerat: Promissum patris munere Sanctum daturus spiritu[m]. 3 Solenis vrgebat dies: Quo mystico, septemplici Orbis uolutus septies Signat beata tempora. 3 D[omi]n[u]m hora cunctis tertia Repente mundus intonat: Orantibus apostolis Deum venisse nunciat. 4 De patris ergo lumine Decorus igni aduenit: Qui fida Christi pectora Calore verbi compleat. 5 Impleta gaudet viscera Afflata sancto spiritu: Voces diuersas intonant. Fantur dei magnalia. 6 Ex omni gente cogniti Græcis, Latinis, Barbaris: Cunctisq[ue] admirantibus, Linguis loquuntur omniu[m]. 7 Idea tunc incredula Vesana toruo spiritu: Ructare

Transcription: Translated (English)

Release of hymns, of services, and of contracts, and all things were claimed back into liberty because of the jubilee year: on the fiftieth <Lev. 25> year always by divine institution to be observed as just. So also in this sacred fifty-day number, in which the Holy Spirit was sent: the remission of sins is obtained, and the former freedom of the spirit, and a return to the ancient possession of the heavenly kingdom; indeed, even a return is granted to us from that supernal homeland, from which we are exiles. 5 In the fifth verse, “Descended upon us from heaven.” That dative “upon us” must be construed with the verb “bestow,” not with the participle “descended.” For if the gifts of the Holy Spirit were descended upon us, it would certainly not be to be desired that God should bestow them on us, since they would already be present. Let us therefore understand the gifts descended and poured out upon the apostles on the day of Pentecost. 6 In the sixth verse, “Long ago sacred hearts.” The particle “long ago,” among approved authors, signifies a past time not far removed from the present; here however it is taken for “once” or “formerly.” For it signifies for us that time when the Holy Spirit was sent into the sacred hearts of the apostles, which indeed is not far removed by a great interval from our present time. OF THE HOLY SPIRIT: another hymn. 1 When Christ had ascended to the stars 2 Returning whence he had come: To give the promised Spirit By the Father’s gift. 3 The solemn day was pressing on: When, in mystical, sevenfold Orbit, turned seven times It marks the blessed seasons. 3 At the third hour, the Lord of all Suddenly thunders through the world: To the apostles as they pray He announces that God has come. 4 Therefore from the Father’s light He came adorned with fire: That he might fill Christ’s faithful hearts With the warmth of the word. 5 The inmost parts rejoice, filled And breathed upon by the Holy Spirit: They utter different voices. They speak the mighty works of God. 6 Recognized from every nation, Greeks, Latins, Barbarians: And while all marvel, They speak in the tongues of all. 7 Then the unbelieving crowd With frenzied mind and savage spirit: To belch out

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EXPO. 173 Ructare musti crapulam Occurrit, & docet Petrus: Aúnos Christi co[n]crepat. Falsa profari perfidos 8 Sed signis & uirtutib[us] Iohelis testimonio. Non omnino integrè carminis iambici dimetri legem & regulam obseruat hic hymnus: quòd in anterioribus locis pyrrhichium nonnunquam recipiat, secundo etia[m] loco spondeum, & nonnunqua[m] trochæum pro spondeo aut iambo admittat. Referuntur in eo sacra missionis spiritus sancti mysteria, & sanctæ illius solennitatis sacramenta: quæ diffutius in secundo capite actuum apostolorum enarrantur: co[n]que ex loco requirenda sunt, neque hic amplius reperenda. 1 II ANNOTATIONES. In primo versu. Promissum parris munere. Ita hoc loco legendum est: vt participium promissum accusatiui casus referatur ad spiritum, < Ioan. 14 Ioan. 15> qui promissus est apostolis quòd eis mitti debeat gratuito dei patris munere: cum ipsis dixit filius. Ego rogabo patrem, & alium parachitum dabit vobis. Et iterum paraclitus autem spiritus sanctus: quem mittet pater in nomine meo. Et rursum. Cum venerit paraclit[us]: qué ego mittam vobis à patre. 2 II In secundo versu. Solennis vrgebat dies. Vrgebat: instabat, imminebat, atque propinquabat. Et de die pentecostes loquitur: qui beata quidem signat tépora legislationis factæ quinquagesimo die post < Exo. 19> egressum filiorum Israel de A Egypto. Quæ plane legis datio in mōte Sinay: erat figura & imago missionis spiritus sancti, & promulgationis legis euangelicæ hodierno die inceptæ. Signat item ille dies pentecostes beata tempora anni iubilei: quinquagesimo quoque anno celebrati apud Iudæos, quinimmo & quietis perpetuæ in cælo: < Le 11. 18> per annum illum iubileum (qui spiritualiter à nobis observatur) significatæ. Illo autem die mystico sacráque signante mysteria, & septemplici, id septem vicibus replicato: orbis ipse cælestis reuolutus septies, insinuat & significat sacrata tempora festi pentecostes. Nam si septenariu[m] dierum numerum in seipsum duxeris: conficiuntur quadraginta nouem dies, quadratus numerus & perfectionis index. Quibus si addatur vnitas, vt consummatrix & completiua ipsius perfectionis: protinus consurgit quinquagenarius

Transcription: Translated (English)

EXPO. 173 To expel the drunkenness of must; Peter meets it, and teaches: He proclaims the years of Christ. He falsely declares the faithless, 8 But with signs and virtues, by the testimony of Joel. This hymn does not entirely observe the law and rule of the iambic dimeter meter: because in the earlier places it sometimes admits a pyrrhic, in the second place also a spondee, and sometimes admits a trochee in place of a spondee or an iamb. In it are referred the sacred mysteries of the mission of the Holy Spirit, and the sacraments of that holy solemnity: which are more fully set forth in the second chapter of the Acts of the Apostles, and are to be sought from that passage, and are not to be sought further here. 1 II ANNOTATIONS. In the first verse. Promissum parris munere. Thus it must be read in this place: so that the participle promissum of the accusative case refers to the Spirit, < Ioan. 14 Ioan. 15> who was promised to the apostles, that he should be sent to them as a free gift of God the Father: when the Son said to them, I will ask the Father, and he will give you another Paraclete. And again, the Paraclete is the Holy Spirit, whom the Father will send in my name. And again, when the Paraclete has come: whom I will send to you from the Father. 2 II In the second verse. Solennis vrgebat dies. Vrgebat: it was pressing, impending, and drawing near. And it speaks of the day of Pentecost: which indeed marks the blessed times of the giving of the law, made on the fiftieth day after < Exo. 19> the departure of the children of Israel from Egypt. That law-giving itself on Mount Sinai was a figure and image of the mission of the Holy Spirit, and of the promulgation of the evangelical law, begun on this very day. That day of Pentecost likewise marks the blessed times of the year of Jubilee: celebrated also every fiftieth year among the Jews, and indeed of perpetual rest in heaven: < Le 11. 18> which were signified by that Jubilee year (which is spiritually observed by us). But on that mystical day, signifying sacred mysteries, and by sevenfold repetition, that is, repeated seven times, the celestial sphere itself, revolved seven times, intimates and signifies the sacred times of the feast of Pentecost. For if you take the septenary number of days in itself: forty-nine days are made, a square number and an index of perfection. To these, if unity is added, as the consummating and completing element of that perfection: immediately the fifty-number arises

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communia. Et decantatur hic hymnus ad vsum insignis ecclesiæ Parisiensis, in die sancto p[ræ]tecostes ad resperas: ob foecundam diuinorum nominum multiplicitatem præclarus admodum, & dignus qui cæteris inseratur: & ex sacrarum literarum testimonio aliquantam lucem accipiat. Nonnulli sanè hanc diuinam laudem inter prosas collocant: prosamque vocant: sed quoniam præter prosaru[m] more carmine cõtexitur: malui ipsam inter hymnos ponere. 2 IANNOTATIONES. In secundo versu. Messias, Sother, Emmanuel. Quinque filij dei nomina, versus iste complectitur, hoc ordine digesta. Messias. id est Christus, siue vnectus, effusa spiritus sacti largitate, præ consortib[us] & participibus suis. Vt apud Ioan[n]e: beatus Andreas ad Si mone fratre suu[m] ait. Inuenimus Messiâ, quod est interpre- tatum Christus. Et mulier Samaritana, ad dominum nostru[m]. Scio quia Messias venit, qui dicitur Christus. So- ther Græcum nomen, latine saluator interpretatur: quo nomine Christus in euangelio sæpius appellatur, vt in il- lo angeli ad pastores præconio. Natus est vobis hodie sal- uator, qui est Christus dominus in ciuitate David, & in ea Samaritanorum confessione. Ipsi audivimus & scimus: quia hic est verè saluator mundi. Emmanuel, interpreta- tur nobiscum deus. Esaias. Ecce virgo concipiet & pariet <Matth.1> filium, & vocabitur nome eius Emmanuel, cuius quidem nominis interpretationem explicat Matthæus, ostendens in sacratissima virgine. Maria filio dei foeta, completum esse illud Esaiæ oraculum, cum ait. Hoc autem totum factum est, vt adimpleretur quod dictum est à domino: per prophetam dicêtem. Ecce virgo in vtero habebit filium, & vocabitur nomen eius Emmanuel, quod est interpre- tatum nobiscum, deus. Sabaoth hebræum nomen, idem si- gnificat sicut exercituum siue virtutum atque militiæ cæ- lestis. Esaias. Sanctus, sanctus, sanctus: dominus deus sa- baoth, siue exercituum, vt habet nostra traductio. Et Hie- <Esaiæ.6> remias. Tu aute[m] domine sabaoth, qui iudicas iuste[m] & pro- <Hier.11> bas renes & corda: videam vltionem tuam ex eis. Adonai <Exo.6> hebræum nomen, vniuersorum dominum signat, & quan- dam pluralitatis ratione[m] cu[m] singularitate & vnitate insi- nuat, interpretaturq[ue] dominus, vt in Exodo: dominus ad <Judith.16> Moysen. Et nome[m] meum adonai, non indicaui eis. Et Iu- dith

Transcription: Translated (English)

common. And this hymn is sung for the use of the distinguished church of Paris, on the holy day of Pentecost at Vespers: very splendid because of the abundant multiplicity of divine names, and worthy to be inserted among the rest; and to receive some light from the testimony of Holy Scripture. Indeed, some place this divine praise among the prosae: and call it a prose; but since, beyond the custom of prose, it is woven in verse, I preferred to place it among the hymns. 2 NOTES. In the second verse. Messiah, Sother, Emmanuel. This verse comprises five names of the Son of God, arranged in this order. Messiah, that is, Christ, or anointed one, by the abundant gift of the Holy Spirit, above his companions and partakers. As in John: blessed Andrew said to his brother Simon, We have found the Messiah, which is interpreted Christ. And the Samaritan woman to our Lord: I know that the Messiah is coming, who is called Christ. So- ther is a Greek name, in Latin interpreted savior; by this name Christ is often called in the Gospel, as in that proclamation of the angels to the shepherds. Today a savior is born to you, who is Christ the Lord, in the city of David; and in that confession of the Samaritans. We ourselves have heard and know: that this is truly the Savior of the world. Emmanuel is inter- preted God with us. Isaiah: Behold, a virgin shall conceive and bear a son, and his name shall be called Emmanuel, the interpretation of whose name Matthew explains, showing in the most holy virgin Mary, made fruitful with the Son of God, that oracle of Isaiah was fulfilled, when he says: But all this was done, that it might be fulfilled which was spoken by the Lord through the prophet, saying: Behold, the virgin shall have a son in her womb, and his name shall be called Emmanuel, which is inter- preted God with us. Sabaoth is a Hebrew name, meaning the same as armies or powers and the heavenly host. Isaiah: Holy, holy, holy: Lord God of Sa- baoth, or of hosts, as our translation has it. And Jeremiah: But you, O Lord Sabaoth, who judge justly and prove the reins and hearts: let me see your vengeance upon them. Adonai is a Hebrew name, signifying Lord of all, and indicates a kind of plurality together with singularity and unity, and is interpreted Lord, as in Exodus: the Lord to Moses. And my name Adonai I did not make known to them. And Judith

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180 HYMNORVM < Prouer. 30 Apoc 5 Psal. 21> Leo: ob invictam fortitudine. Sapiens in proverbiis. Leo fortissimus bestiarum: ad nullius paucibit occursum. Et Ioannes in Apocalypsi. Vicit leo de tribu iuda: radix David. Vermis, ob infirmitatem carnis & adiectione. Propheta in psalmo. Ego autem sum vermis & non homo: opprobrium hominum & abjectio plebis. 8 In octauo versu. Os, verbum, splendor. Alia septem filij dei nomina, hoc versu ita comprehenduntur Os, quoniam voluntatem patris filius eloquitur Esaias. Et videbit omnis caro pariter, quod os domini locutum est. Et rursum alio loco. Os enim domini locutum est. Verbum, quoniam intima paternæ mentis est notio, & eius explicatio. Prophetæ in psalmo. Verbo domini cæli firmati sunt, & spiritu oris eius, omnis virtus eorum. Et Ioannes in principio sui euangelij In principio erat verbum, & verbum erat apud deum, & deus erat verbum. Splendor: quoniam effulgetia est paternæ maiestatis, sicut ait liber sapientiæ. Cædor est enim lucis æternæ, & speculum sine macula dei maiestatis, & imago bonitatis. Et Paulus ad Hebræos de Christo ait. Qui cum sit splendor gloriæ, & figura substantiæ eius. Sol, quoniam spirituali sua claritate mundum illuminat Malachias. Vobis timentibus nomen meum: orietur sol iustitiæ. Et ecclesia sancta, coëcinit sacratissimæ virgini. Quia ex te ortus est sol iustitiæ. Christus deus noster. Gloria, quoniam dei patris eminentem excelleriam declarat, vt apud Esaiam. Surge, illuminare Hierusalem quia venit lum[m]e tuum: & gloria domini super te orta est. Quia ecce tenebræ operient terrâ & caligo populos: super te autem orietur dominus, & gloria eius in te videbitur. Lux: quia splendore suæ gratiæ mutes hominum illuminat, Ioannes. Erat lux vera quæ illuminat omne hominem venietem in hunc mundum. Et Christus apud Ioannem dicit. Ego sum lux mundi, qui sequitur me no ambulat in tenebris, sed habebit lum[m]e vitæ. Imago, quia viua, naturalis & vera est paternæ subsistentiæ expressio, illi p[er] omnia æqualis & similis. Paulus ad Colosses. Qui est imago dei inuisibilis, primogenitus omnis creaturæ. In nono versu. Panis, flos, vitis. Septem alia Christi nomina, in hoc versu tali ordine colliguntur. Panis, quoniam nos viuifico suo corpore satiat, vt ipse apud Ioanne[m] ait. Ego

Transcription: Translated (English)

180 HYMNS < Proverb. 30 Apoc. 5 Psal. 21 > Lion: on account of invincible strength. Wise in proverbs. The lion, strongest of beasts: he does not yield to the attack of any. And John in the Apocalypse: The lion of the tribe of Judah has prevailed: the root of David. Worm, on account of the weakness of the flesh and its addition. The prophet in the psalm: But I am a worm and no man: the reproach of men and the outcast of the people. 8 In the eighth verse. Mouth, word, splendor. The other seven names of the Son of God are thus comprehended in this verse. Mouth, because the Son speaks the will of the Father, Isaiah. And all flesh together shall see that the mouth of the Lord has spoken. And again in another place: For the mouth of the Lord has spoken. Word, because it is the inward notion of the paternal mind, and its explanation. The prophets in the psalm: By the word of the Lord the heavens were established, and by the spirit of his mouth, all their power. And John at the beginning of his Gospel: In the beginning was the Word, and the Word was with God, and the Word was God. Splendor: because it is the radiance of the Father’s majesty, as the book of Wisdom says. For it is the brightness of eternal light, and the spotless mirror of God’s majesty, and the image of goodness. And Paul to the Hebrews says of Christ: Who, being the brightness of glory, and the figure of his substance. Sun, because with his spiritual brightness he illuminates the world, Malachi. For you who fear my name: the sun of righteousness shall rise. And the holy Church sang to the most sacred virgin: Because from you has risen the sun of righteousness, Christ our God. Glory, because it declares the eminent excellence of God the Father, as in Isaiah. Arise, be enlightened, Jerusalem, because your light has come: and the glory of the Lord has risen upon you. For behold, darkness shall cover the earth and gloom the peoples: but over you the Lord shall rise, and his glory shall be seen in you. Light: because by the splendor of his grace he enlightens the minds of men, John. There was the true light, which enlightens every man coming into this world. And Christ says in John: I am the light of the world; he who follows me shall not walk in darkness, but shall have the light of life. Image, because it is the living, natural, and true expression of the Father’s subsistence, equal to him in all things and similar to him. Paul to the Colossians: Who is the image of the invisible God, the firstborn of every creature. In the ninth verse. Bread, flower, vine. Seven other names of Christ are gathered in this verse in this order. Bread, because he satisfies us with his life-giving body, as he himself says in John: I

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HYMNORVM cum auferetur ab eis sponsus: & tunc ieiunabunt: Pastor: quia verbo salutari & bonæ vitæ exéplo pascit suas < Ioan. 10 Heb. 13> oues, vt ipse de se dicit apud loannem. Ego sum pastor bonus: & cognosco oues meas, & cognoscunt me meæ. Et Paulus ad Hebræos scribens ait. Deus autem pacis qui < Lucæ. 4 Luc. 13 Luc. 7> eduxit de mortuis pastorem magnum oviùm, in sanguine testamenti æterni, dominum nostrum Iesum Christu[m], Propheta, quoniam ventura diuina revelatione prænunciauit hominibus. Nemo (inquit) propheta acceptus est in patria sua. Et non capit prophetam perire extra Hierusalem. Rursum populus magnalia dei conspiciens: in hanc erupit confessionem laudis. Propheta magnus surrexit in nobis: & deus visitauit plebem suam. Sacerdos: quoniam semetipsum tradidit oblationem & hostiam deo in odorem suauitatis, quemadmodum pater æternus ad < Psal. 109 Heb. 7> filium verba faciens ait. Tu es sacerdos in æternum secundum ordinem Melchisedech. Et beatus Paulus ad Hebræos scribens ait. Et alij quidem plures facti sunt sacerdotes: idcirco quòd morte prohiberentur permanere, hic autem eò quòd maneat in æternum: sempiternum habet sacerdotium. 11 In vndecimo versu. Athanatos, kirios. Hic versus quinque constringit filij dei nomina, græco sermone expressa: hoc ordine dispolito Athanatos: id est immortalis, quòd sue durationis nec principium habeat nec finem, quemadmodum scribit Paulus ad Timotheum. < i. Timot 6 1. Timot. 1 Apoc. 19 Psal. 96> Qui solus habet immortalitatem: & lucem habitat inacceisibilem. Et iterum. Regi autem seculorum, immortali, inuisibili, soli deo: honor & gloria in secula seculorum. Kirios: dominus, quòd omnium dominetur & quæ sunt in cælis & quæ in terra, habet enim in foemore suo scriptum: rex regum & dominus dominantium. Et propheta in psalmo. Quoniam tu dominus altissimus super < Psal 44 Baruch. 3> omnem terram: nimis exaltatus es super omnes deos. < Exo. 15> Theos, deus, quòd simplici suo obtentu omnia contueatur & circulustret. Propheta in psalmo. Sedes tua deus in seculum seculi: virga directionis, virga regni tui. Et Baruch propheta. Hic est deus noster, & non æstimabitur alius adversus eum. Pantoncraton: omnipotens siue omnitenens. Pan enim, omne significat, cratos verò potens siue

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OF HYMNS when the bridegroom shall be taken away from them: and then they shall fast: Pastor: because by the saving word and by the example of a good life he feeds his sheep, as he himself says of himself in John: I am the good shepherd: and I know my sheep, and mine know me. And Paul, writing to the Hebrews, says: Now the God of peace who d brought again from the dead the great shepherd of the sheep, in the blood of the eternal covenant, our Lord Jesus Christ, Prophet, because by divine revelation he foretold things to come to men. No prophet, he says, is accepted in his own country. And it cannot be that a prophet perish outside Jerusalem. Again, the people, seeing the mighty works of God, broke forth into this confession of praise: A great prophet has risen among us, and God has visited his people. Priest: because he gave himself, an offering and a sacrifice to God for a sweet-smelling savor, as the eternal Father, speaking to the Son, says: You are a priest forever according to the order of Melchizedek. And blessed Paul, writing to the Hebrews, says: And truly many others were made priests: because they were prevented by death from continuing, but this one, because he remains forever, has an everlasting priesthood. 11 In the eleventh verse. Athanatos, kyrios. This verse brings together five names of the Son of God, expressed in the Greek tongue: in this order set forth, Athanatos, that is, immortal, because of his own duration he has neither beginning nor end, as Paul writes to Timothy. Who alone has immortality, and dwells in unapproachable light. And again: To the King of ages, immortal, invisible, the only God: honor and glory for ever and ever. Kyrios: Lord, because he rules over all and over all that are in heaven and on earth; for he has written upon his thigh: King of kings and Lord of lords. And the prophet says in the psalm: For you, Lord, are most high over every earth: you are greatly exalted above all gods. Theos, God, because with his simple regard he beholds and surveys all things. The prophet in the psalm: Your throne, O God, is forever and ever: the scepter of righteousness, the scepter of your kingdom. And Baruch the prophet: This is our God, and another shall not be esteemed in comparison with him. Pantoncraton: almighty or all-sustaining. For pan means all, and cratos means powerful or

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EX PO. 183 siue tenens. Et id tamen filio dei rectè conuenit, quatenus deus est. Dominus (inquiuit filij Israel in suo cætico) quas si virpugnator, omnipotens nomen eius. Et in sacra Apo- <Lucæ 1> calypsi quatuor animalia assidue hanc deo laudem con- cinunt. Sanctus, sanctus, sanctus, dominus deus omnipotes qui erat, qui est, & qui venturus est. Paulus item ad He- <Hebr. 1> breos scribes dicit de filio dei: quòd est omnia portas ver- bo virtutis suæ. Porrò qui greçam callent linguam exactè <Apoc. 4> dicunt hoc loco coniunctim & in vna dictione legendum esse pantocrator, quòd composita sit apud Græcos dictio, perinde ac omnipotens apud latinos. Isus: græcum no <Matth. 1.> men, tantundem signat atque salvator, est enim omnino idem nomen quod Iesus apud Hebræos, nomen scilicet <Hebr. 1> gloriosum & venerandum cælo delatum, & christo dei fi- lio impositum de quo angelus ad Ioseph ait. Pariet auté <Apoc. 4> filium, & vocabis nomen eius Iesum. ipse enim saluum fa <Matth. 1.> ciet populum suum, à peccatis eorum. De eodem angelus ad virginem. ecce concipies in vtero & paries filiu[m], & vo- cabis nomen eius Iesum. Cæterùm Græci idem nomen tri <Hebr. 1> syllabum proferunt. Nam iota primæ syllabæ literam, & <Apoc. 4> secundæ, dirimunt ab inuicem, atque seiungunt in pro- <Apoc. 4> latione. latini verò illud Græcum in e conuertunt, & di <Apoc. 4> uisim proferunt per trium syllabarum tenorem, Iesus. Ma[m] <Apoc. 4> tuanus. strenu[m] indigenas populos abigebat Iesus. Hebræi <Apoc. 4> autem coniunctim proferût i, & e, litteras prædictæ dicti- <Apoc. 4> onis, eâmque disyllabam proferunt. Sunt & alia nomina <Apoc. 4> in sacris literis filio dei attributa, quæ his versibus non co- <Apoc. 4> tinentur, vt quòd radix David dicatur veritas, stella matu- <Apoc. 4> tina, & lignum vitæ. sed studiose perscrutâti sanctam scri- <Apoc. 4> pturam, ex his quæ dicta sunt facilè reliqua innotescent. <Apoc. 4> Porrò doxa in fine postremi carminis Græcum voca- <Apoc. 4> bulum, idem est quod gloria, neque hic dei nomé est, sed <Apoc. 4> insinuat laudem ac honorem qui deo impédi exoptatur. <Apoc. 4> DE SANCTA TRINITATE. A Desto sancta trini <Qui extas rerum omnium> tas, Sine fine principium. Par splendor, vna <Te cælorum militia> deitas: Laudat, adorat, prædicat: <m iij> Tri-

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EX PO. 183 indeed as holding. And yet this properly belongs to the Son of God, insofar as he is God. “The Lord,” says the song of Israel in its canticle, “as a warrior, almighty is his name.” And in the sacred Apocalypse the four living creatures continually sing this praise to God: “Holy, holy, holy, Lord God Almighty, who was, who is, and who is to come.” Paul likewise, writing to the Hebrews, says of the Son of God that he “upholds all things by the word of his power.” Moreover, those who know the Greek tongue exactly say that in this place it should be read together and as one word, pantocrator, because it is a compound term among the Greeks, just as omnipotens among the Latins. Jesus: a Greek name, meaning the same as “savior”; for it is altogether the same name as Jesus among the Hebrews, namely a glorious and venerable name brought down from heaven, and imposed on Christ, the Son of God, concerning whom the angel said to Joseph: “She shall bear a son, and you shall call his name Jesus; for he will save his people from their sins.” Concerning the same, the angel said to the virgin: “Behold, you shall conceive in the womb and bear a son, and you shall call his name Jesus.” Moreover, the Greeks pronounce this same name in three syllables. For they separate the iota from the letter of the first syllable and from that of the second, and divide them in pronunciation. The Latins, however, change this Greek form into an e, and pronounce it in separate fashion with the cadence of three syllables: Iesus. Mattuanus. Jesus was driving out the strong indigenous peoples. But the Hebrews pronounce together the letters i and e of the aforesaid word, and utter it as a disyllable. There are also other names in the sacred writings attributed to the Son of God, which are not contained in these verses, such as that he is called the root of David, truth, the morning star, and the tree of life. But those who have diligently searched the holy Scriptures will easily recognize the rest from what has been said. Moreover, doxa at the end of the last line is a Greek word, meaning the same as gloria; nor is this here the name of God, but it suggests the praise and honor which is desired to be offered to God. DE SANCTA TRINITATE. To the holy Trinity, without end the beginning. Equal splendor, one deity: it praises, worships, proclaims: Tri-

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HYMNORVM IDE SANCTA TRINITATE: alius hymnus. 1 N maiestatis solio. Tres sedent in triclinio. Nam non est consolatio Perfecta: solitario. 2 Acternæ metis oculo Quando pater inflectitur: In lucis suæ speculo Imago par exprimitur. 3 Imaginis consortium Natiuus præbet exitus: Consorsq; spirans gaudium Ingenitus & genitus. 4 Hoc gaudium est spirit[us] Quo patri natus iungitur. Et unum bonum funditus II Præsens hymnus carminis iambici dimetri gerit imaginem: non tamen exactam seruat eius legem, sed potius eô sonantiam postremarum syllabarum in exitu & desientia carminum eiusdem versus. Declaratur in eo superdiuinæ trinitatis mysterium: in vnitate diuinæ substantiæ ineffabiliter subsistentis. Emanationes itidem diuinarum personarum vt secundæ ex prima per generationem æternam, & tertiæ ex prima & secunda per processionem etia[m] æternam, aptis & congruis modis exprimûtur: qui nostræ capacitatis infirmitati sunt accommodi. Nam profundior huius materiæ perscrutatio: nostræ mentis excedit captu[m], & periculosa eam attentantibus esse solet. IANNOTATIONES. In primo versu. Tres sedent in triclinio. Triclinium: locus dicitur in quo discumbunt conuiuæ, ita nominatus à triplici lectorum ordine: quib[us] insidentes antiqui, mensis accubere sunt soliti. Latinè coenaculum siue discubitorium appellatur. Itaque per maiestatis solium, vnitas diuinitatis: per triclinium verò 1 quo tres sedent, personarum diuinarum trinitas insinuatur. Quòd autem ponenda non sit vnius personæ singularitas & so-

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HYMNS ON THE HOLY TRINITY: another hymn. 1 In the throne of majesty. Three sit at the triclinium. For there is no consolation Perfect: for one alone. 2 With the eye of eternity’s bounds, When the Father inclines: In the mirror of his light An image equal is expressed. 3 The fellowship of the image The native offspring affords: And the sharing breathes joy, The unbegotten and the begotten. 4 This joy is the spirit By which the Son is joined to the Father. And one good utterly II The present hymn bears the image of an iambic dimeter poem: not, however, the exact law of it, but rather the resemblance in the sound of the final syllables at the close and ending of the lines of the same verse. In it is declared the mystery of the superdivine Trinity: in the unity of the divine substance, ineffably subsisting. The emanations likewise of the divine persons, as of the second from the first by eternal generation, and of the third from the first and the second by procession also eternal, are expressed in fitting and appropriate ways, which are suited to the weakness of our capacity. For a deeper investigation of this matter exceeds the grasp of our mind, and is usually dangerous to those who attempt it. I NOTES. In the first verse. Three sit at the triclinium. Triclinium: this is the name of the place in which guests recline at table, so called from the triple order of couches; upon which the ancients, seated, were accustomed to lie at meals. In Latin it is called a coenaculum or discubitorium. Thus by the throne of majesty is signified the unity of the divinity; but by the triclinium indeed, in which three sit, the Trinity of the divine persons is intimated. But that the singularity of one person should not be set forth and so-

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EX PO. 187 & solitudo, eo ipso ostenditur: quòd solitarius nulla perfructur suorum bonorum iucunditate: quoniam illi deest socius cum quo lætetur & hilarescat. Nullius enim boni sine socio iocunda est possessio: vt ait Seneca. 2 In secundo versu. Aeternæ mētis oculo. Cum quis obiectum sibi inspicit speculum: sui vultus imaginem in eo plene: & integrè efformat Ita pater æternus seipsum mentesua intima tanquam diuino speculo, intelligendo: viuâ & perfectam imaginem suam producit vt internam prole omnino sibi æqualem ac similem. Et hæc, dei filius est: ac secunda in trinitate persona. De quo scribit apostolus ad < Colos. 1.> Colossenses. Qui est imago dei invisibilis primogenitus omnis creaturæ. 3 In tertio versu. Imaginis consortium, Exitus atque emanatio per diuinam natiuitatem, filij à patre: præstat ipsi filio consortium & communioné imaginis paternæ. Ratione siquidem inenarrabilis generationis: filius est imago patris. At pater ingenitus, quoniam nullo sumit originem: & filius à patre genitus spirant simul gaudium mutuum vnius de altero, ipsum scilicet spiritum sanctum, qui nexus est & communio patris & filij. Nempe spiritus sanctus à patre filioq[ue] procedens: est gaudium supersubstantiale patris de filio & ediuersò: vt dicit quartus versus. In illis autem tribus superbeatis personis diuinis: omne bonum consistit, & ex ipsis vt fortunæ bonitatis exordio ac ortu: bonum omne in creaturas profluit ac deriuatur. 5 In quinto versu. In tribus est simplicitas. Non obest ipsa personarum pluralitas: diuinæ simplicitati, nam non minus simplex est deus attendendo diuinam naturam atque substantiam, vbi tres sunt personæ, quàm esset si vnicæ esset diuina persona, quòd numerus ipse personarum nequaquam derogat simplicitati super diuinæ. Eas etiam personas non distinguit qualitas: vt sapientia, bonitas, perfectio, & similes. Nam eadem est ipsaru[m] triu[m] sapientia, bonitas, ac virtus. Neque etiam vnitati deitatis ipsaru[m] personaru[m]: obsistit ipsaru[m] immensitas. Nam immensus pater, immensus filius, immensus spiritus sanctus: attamen vnus sunt deus verus & viuus. 6 In sexto versu. Per solam vim originis. Communicatio deitatis intima & ipsis immanens personis: potissimùm fit per interiorem originem atque emanationem diuinarum personarum. Ger-

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EXPO. 187 and solitude is shown by this very fact: that the solitary person does not enjoy the delight of his own goods, since he lacks a companion with whom to rejoice and be glad. For no good is pleasant possession without a companion, as Seneca says. 2 In the second verse. By the eye of the eternal mind. When someone looks at the mirror placed before him: the image of his face in it he forms fully and completely. So the eternal Father, by understanding his own inmost mind as though in a divine mirror, produces his own living and perfect image, namely an internal offspring altogether equal and similar to himself. And this is the Son of God, and the second person in the Trinity. Of whom the apostle writes to the <Colos. 1.> Colossians: Who is the image of the invisible God, the firstborn of all creation. 3 In the third verse. The fellowship of the image, the outcome and emanation through divine nativity, of the Son from the Father, grants to the Son himself fellowship and communion in the image of the Father. For by reason of that ineffable generation, the Son is the image of the Father. But the Father is unbegotten, since he takes origin from no one; and the Son, begotten from the Father, together breathe mutual joy of one in the other, namely the Holy Spirit himself, who is the bond and communion of the Father and the Son. Indeed, the Holy Spirit, proceeding from the Father and the Son, is the joy above substance of the Father in the Son and vice versa, as the fourth verse says. But in those three superexcellent divine persons: all good consists, and from them, as from the beginning and source of fortunate goodness, all good flows out and is derived into creatures. 5 In the fifth verse. In three there is simplicity. The plurality of persons itself does not hinder divine simplicity; for God is no less simple, considering the divine nature and substance, where there are three persons, than he would be if there were only one divine person, since the very number of persons in no way detracts from supreme simplicity. Nor do qualities distinguish those persons, such as wisdom, goodness, perfection, and the like. For the same is the wisdom, goodness, and power of the three. Nor does the unity of the Godhead of those persons hinder their immensity. For the Father is immense, the Son is immense, the Holy Spirit is immense; yet they are one true and living God. 6 In the sixth verse. By the force of origin alone. The intimate communication of deity and inherent in the persons themselves is chiefly effected through the inward origin and emanation of the divine persons. Ger-

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EXPO. 193 Itaque sui moras incolatus miro clausit ordine Christus: quia tempus suæ in mundo conuersationis finiuit & terminavit mirabili ordinatione rerum arduarum atque prouidentia, scilicet institutione noui sacramenti nouiq[ue] testamenti, & passione mortis pro totius mundi redemptione. 3 In tertio versu. < Psal. 21.> Recumbens cum fratribus. < Matth. 28.> Fratres hic vocat Christi discipulos. Nam eo nomine syncæri amoris & dignationis admirandę, eos appellat Christus in psalmo: cum ait ad patrem. < Ioan. 20.> Narrabo nomen tuum fratribus meis: in medio ecclesiæ laudabo te. Et in euangelio ad sanctas & sedulas mulieres. hæc, nunciate fratribus meis: vt eant in Galilæam. < Psal. 21.> Rursum adseruentem divino amore Magdalenam. Vade autem ad fratres meos & dic eis. In eodem itidem versu dicitur Christus plenè legem veterem & Mosaicam obseruasse in cibis legalibus: scilicet esu agni paschalis cum panib[us] azimis & lactucis agressibus, secundum eum ritu qui duodecimo capite Exodi obseruandus præscribitur. < Matth. 28.> Non enim venit soluere legem: sed adimplere, & antiquæ legis finem voluit ipsius n[on] uæ exordio: præmitteres vt illi hæc succedere debere insinuaretur. 4 In quarto versu. < Mat. 26: 1> Verbum caro, panem verum. Quoniam huius loci sententia primo obtutu videtur subobscurior: paucis ita est aperienda. Verbum caro: fili[us] est dei factus homo: sicut ait euangelista. Verbum caro factu[m] est. Is autem verum panem efficit carnem: quia id quod ante benedictionem fuit verus panis, convertit in suam carnem & sacratissimum corpus. Et id inquam efficit verbo: prolatione scilicet verbi, eam conversionem insinuantis. Hoc est corpus meum. Merum itidem sit sanguis Christi, etiam verbo: quia per prolationem verborum ad signandum hanc transmutationem attinentium, scilicet, hic est calix sanguis mei, cum reliquis: vinum calicis in suum preciosum sanguinem convertit, vt tres euangelistæ Matthæus, Marcus, & Lucas, in dominicæ passionis enarratione plenè descripserunt. 5 In quinto versu. < Mat. 26: 1> Et antiquum documentum nouo cedat ritui. Antiquum documentum: vetus est instrumentum, à deo per Moysen traditum, continens agni paschalis immolationem & multiformium hostiarum oblationes n quæ

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EXPO. 193 Thus Christ brought the delays of his sojourning to a wondrous close: because he brought the time of his dwelling in the world to an end and finished it by a marvelous ordering of lofty things and providence, namely by the institution of the new sacrament and the new testament, and by the passion of death for the redemption of the whole world. 3 In the third verse. < Psal. 21.> Lying down with his brethren. < Matth. 28.> He calls Christ’s disciples his brethren here. For under that name, because of the sincerity of love and the admirable condescension, Christ addresses them in the psalm when he says to the Father. < Ioan. 20.> I will declare thy name to my brethren: in the midst of the church will I praise thee. And in the Gospel to the holy and diligent women: these things, tell my brethren: that they may go into Galilee. < Psal. 21.> Likewise to Magdalene, whom divine love kept watch over: Go to my brethren, and say to them. In the same verse also it is said that Christ fully observed the old and Mosaic law in the lawful foods: namely in eating the Passover lamb with unleavened bread and bitter herbs, according to that rite which is prescribed to be observed in the twelfth chapter of Exodus. < Matth. 28.> For he did not come to destroy the law: but to fulfill it, and he wished the end of the old law to precede the beginning of the new, so that it might be indicated that these things ought to give place to that one. 4 In the fourth verse. < Mat. 26: 1> The Word made flesh, true bread. Since the sense of this passage at first sight seems rather obscure, it is to be explained briefly thus. The Word made flesh: the Son of God made man: as the evangelist says, The Word was made flesh. But he makes true bread flesh: because that which before the blessing was true bread, he changes into his own flesh and most holy body. And this, I say, he accomplishes by the word: namely by the utterance of the word, signifying that conversion. This is my body. Likewise let it be pure blood of Christ, also by the word: because through the utterance of the words pertaining to the signification of this change, namely, this is the chalice of my blood, with the rest, he changes the wine of the chalice into his precious blood, as the three evangelists, Matthew, Mark, and Luke, have fully described in the account of the Lord’s passion. 5 In the fifth verse. < Mat. 26: 1> And let the ancient ordinance yield to the new rite. The ancient ordinance: the old covenant, given by God through Moses, containing the immolation of the Paschal lamb and the offerings of manifold victims, in which

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EXO. 197 veritate perfecte consummata & completa co[n]spiciuntur. In eodem etiam versu dicitur corpus dominicum datum discipulis, sic totum omnibus quòd totum singulis, quoniam singuli duodecim discipulorum acceperunt totu[m] Christi & integrum corpus, omnes tamen idem omnino Christi corpus sumpserunt. Vnicum enim erat & est Christi corpus: quod ab omnibus discipulis tum perceptum est, Sicut & quoridie singuli percipientes sacram communionem: totum Christi sumunt sacrarissimum corpus: omnes tamen vnum & idem omnino percipiunt corpus: integru[m] & perfectum. Perinde atque vox aliqua prolata multis coram attantibus: à singulis quidem eorum plenè & integrè audi tur attamen ab omnibus eadem omnino percipitur. 4 In quarto versu. Dedit fragilibus corporis ferculu[m]. Fragilibus discipulis suis: qui soli tum præsentes erant: cu[m] institueretur primo hoc sacrum mysterium. Erant autem ipsi fragiles, infirmi & invalidi animo contra terrores & pericula. Nam paulo pòst relicto domino cum caperetur à Iudæis, fugerunt omnes. Et Petrus ter abnegauit se nos. se eum. Erant & tristes ob imminens malum & graue discrimen: quod superuenturum audierat domino. Sed quia hæc dixi vobis (aut dominus ipsis) tristitia impleuit cor vestrum. Et post orationem in horto: inuenit Christus discipulos suos dormientes (vt inquit euangelista) præ tristitia. 5 In quinto versu. Solis presbyteris quibus sic congruit. Presbyter apud antiquos non officij nomen erat aut ministerij ecclesiastici, sed ætatis: tantundem in Græco significans, atque senior & grandior suo. Nunc tamen ita in vsu receptum est id nomen: vt sacerdotes significet & eos qui sacri altaris gerunt ministerium, conficiendiq[ue]; eucharistiæ sacramenti habent officium. Quo in significa tu etiam in sancta interdum scriptura sumitur: vt cu[m] Paulus ad Titum scribit, quòd constituere debeat presbyteros per ciuitates. Et rectè eodem nomine presbyter, signatur vtrumque: & senilis ætas & sacerdotium, quòd debeat sacerdotes iam maturos esse ætate & grandæuos: vt virtute sint consummatiores ad dignè exequendum (quantum homini fas est) id altissimum munus altaris atque ministerium. 6 In sexto versu. Panis angelicus sit panis hominum. Panis n ijj

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EXO. 197 in perfect truth they are seen consummated and complete. In the same verse it is also said that the Lord’s body was given to the disciples, thus the whole to all, as the whole to each; for each of the twelve disciples received the whole and entire body of Christ, and yet all received absolutely the same body of Christ. For there was and is one body of Christ: which was then perceived by all the disciples, just as also each day those who receive holy communion: take the whole most sacred body of Christ; yet all receive one and the same body: entire and perfect. Just as some voice, uttered before many who are standing near, is indeed fully and completely heard by each one of them, yet by all is perceived absolutely the same. 4 In the fourth verse. He gave to the weak the bodily feast. To his weak disciples: who alone were then present, when this holy mystery was first instituted. But they were weak, infirm, and lacking in spirit against terrors and dangers. For a little later, after the Lord was left and seized by the Jews, they all fled. And Peter denied him three times. They were also sad on account of the impending evil and grave peril: which they had heard would come upon the Lord. But because “these things I have said to you” (or the Lord to them), sorrow had filled your heart. And after prayer in the garden, Christ found his disciples sleeping, as the evangelist says, “for sorrow.” 5 In the fifth verse. For priests alone, for whom this is fitting. In ancient writers, presbyter was not a name of office or ecclesiastical ministry, but of age, meaning in Greek the same as elder and senior to one’s own age. Now however that name has been received into common use in such a way that it signifies priests and those who bear the ministry of the sacred altar, and have the office of confecting the sacrament of the Eucharist. In this sense it is also sometimes used in holy Scripture: as when Paul writes to Titus that he ought to appoint presbyters throughout the cities. And rightly by the same name presbyter is marked in both respects: both age and priesthood, because priests ought already to be mature in age and advanced in years, so that by virtue they may be more fully perfected for worthily carrying out, as far as is permitted to man, that most lofty office and ministry of the altar. 6 In the sixth verse. Let the angelic bread be the bread of men. Bread n ijj

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Hymnorum <Levit. 17> dem propositum assignari solet. Tum vt hoc sacramenti insinuetur esse integrum & consummatum alimentum animæ: quemadmodum panis & vinu (quæ pro cibo & potu primum tenent locum) sunt perfecta corporis alimonia. Tum vt memoria passionis dominicæ expressius nobis in hoc mysterio repræsentetur, in qua & eius sacrum corpus oblatum est, & sanguis pro nobis corpore effusus. Tum deniq; vt corporis mystici similitudinem illa materialia signa nobis apertius indicet, in quo multa membra ad vnum caput Christum inter se charitate coalescunt, sicut ex mulis granis tritici conficitur panis, & ex multis acinis racemisque vitis confluit vinu. 5 In quinto versu. Bella præmunt hostilia. Potissimum bella spiritualia & contra hostes animæ, qui nos quotidie infestant. Nam vt canit ecclesia, mundus, caro, dæmonia, diuersa mouer prælia. < Psal. 23> Contra quæ præcipuum munimentum & præsidium est sacrosancta eucharistia, in qua continetur veraciter dominus fortis & potens, dominus, dominus potens in prælio dominus virutum & rex gloriæ. Cæterum cum etiam corporalia bella nos infestant & hostiles in nos surgunt acies, pium admodum & religiosum est, ad huius sanctissimi sacramenti auxilium adiutoriumque petendum per hanc orationem suppliciter confugere. Quod cum multa pietate sedulitateque superioribus annis perspeximus palam obseruari, cum vndiquaque in florentissimum Galliæ regnum coniurati insurgereut hostes, & infestis armis ipsum opprimere moliretur Ad quorum improbos conatus reprimedos id laudabiliter institutum est quòd in elevatione sanctissimi corporis & sanguinis Christi in ipso altaris sacrificio per omnia loca quæ regni illius ambitu continentur, decantaretur à choro fidelium hic versus, magnopere credo cætulisse ad pacé placidâ & trauillitate poulo post in o[mn]ibus regni finib[us] obtentâ, quæ in primis deo accepta referri debet. IN DEDICATIONE ECCLESIAE. V Rbs B. Hierusalē. Viuis ex lapidibus: Dicta pacis visio. Et angelis coronata Quæ construitur i Vt sponsata comite. cælis 2 Noua venies è cælo: Nup-

Transcription: Translated (English)

Hymns <Levit. 17> is usually assigned for this purpose. First, so that it may be indicated that this sacrament is a complete and perfect food for the soul: just as bread and wine, which hold first place among food and drink, are the perfect nourishment of the body. Then, so that the memory of the Lord’s Passion may be more clearly represented to us in this mystery, in which both his sacred body was offered, and his blood was shed for us on the cross. Finally, so that the likeness of the mystical body may more clearly show us through those material signs, in which many members are joined together in charity to one head, Christ, just as bread is made from many grains of wheat, and wine flows from many grapes and clusters of the vine. 5 In the fifth verse. Hostile wars press hard. Chiefly spiritual wars, and against the enemies of the soul, who harass us daily. For as the Church sings, the world, the flesh, and demons stir up different battles. < Psal. 23> Against these the principal defense and safeguard is the most holy Eucharist, in which there truly is contained the Lord mighty and powerful, the Lord, the Lord mighty in battle, the Lord of hosts and King of glory. Moreover, since bodily wars also afflict us and hostile armies arise against us, it is most pious and religious to flee in supplication through this prayer, seeking the help and aid of this most holy sacrament. And when, with great piety and diligence, we observed this publicly in former years, when enemies rose up in conspiracy from every side against the most flourishing kingdom of France, and sought to crush it with hostile arms, it was laudably established to repress their wicked attempts that at the elevation of the most holy body and blood of Christ in the very sacrifice of the altar, throughout all places contained within the bounds of that kingdom, this verse should be sung by the choir of the faithful; I believe it greatly contributed to peace, a calm peace and tranquility, soon afterward obtained throughout all the borders of the kingdom, which should chiefly be attributed to God’s favor. AT THE DEDICATION OF THE CHURCH. The city of blessed Jerusalem. Living from stones: Called the vision of peace. And crowned with angels Which is built in the heavens, as a bride with her companion. New thou shalt come from heaven: Nup-

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Transcription: ATR-1

EXPO. 201 Nuptiali thalamo Præparata, ut sponsata Copuletur domino. Plateæ & muri eius: Ex auro purissimo. 3 Portæ nitēt margaritis: Adytis patentibus. Et uirtute meritorum Illuc introducitur: Omnis qui ob Christi no- men Hoc in mundo premitur: 4 Tensionibus, pressuris Expoliti lapides, Suis coaptantur locis Per manus artificis. Disponuntur permansuri Sacris ædificiis. 5 Angulare fundamētu[m]: Lapis Christus missus est. Qui compage parietum In utroque nectitur. Quē Syon sancta suscepit: In quo credens permanet. 6 Omnis illa deo sacra: Et delecta ciuitas. Piena modulis, & laude Et canore iubilo: Trinum deum, unicumque Cum fauore prædicat. 7 Hoc in templo summe deus Exoratus adueni: Et clementi bonitati Precum uota suscipe. Largam benedictionem Hic infunde iugiter. 8 Hic promerca[n]tur o[mn]es Petita acquirere Et adepta possidere Cum sanctis perenniter. Paradisum introire Translati in requiem. Amen. Hic hymnus carmine trochaico alemanio & erupidio alternatis decurrit: eius tamen legem ac normam no[n] ad- mussim seruat. Nam loco trochæi nunc spondeus collo- catur: nunc pyrrhichius, nunc iambus, salusque numerus certus syllabarum cuiusq; carminis hic exactè seruatus: reddit huius hymni modulationem supradicto generi car minis persimilem. Describitur autem in eo civitas su- perna Hierusalem in regno cælesti triumphans: & miro decore ornata, atque spirituali fabrica splédidè extructa. Cuius in terris imago & figura, est ecclesia sub Christo mi litans, congregatioque fidelium: deum piè religioseq; co lentium. Illa autem cum in templo materiali diuino no- mini consecrato quotannis in ipso dedicationis die potis- simum

Transcription: Translated (English)

EXPO. 201 Prepared for the bridal chamber, that the betrothed one may be joined to the Lord. Its pavements and walls: Of purest gold. 3 Its gates gleam with pearls: Its recesses open wide. And by the merit of virtues He is brought in there: Everyone who, for Christ’s name, is oppressed in this world: 4 By strains and pressures the stones are polished, and fitted to their places by the hand of the craftsman. They are arranged to remain for holy buildings. 5 The cornerstone of the foundation: Christ the stone was sent. By the joining of the walls he is bound in both parts. Whom holy Sion has received: In whom, believing, she remains. 6 That whole city sacred to God: And chosen city. Filled with melodies, and praise and joyful song: It proclaims the triune God, the one God, with favor. 7 In this temple, O supreme God, come when invoked: And to your gracious goodness receive the vows of our prayers. Pour forth here continually your abundant blessing. 8 Here may all men merit to obtain what they ask for and to possess what they have gained with the saints forever. To enter paradise, translated into rest. Amen. This hymn runs in alternate verses of trochaic and erudite meter; however, it does not strictly observe its law and rule. For sometimes a spondee is placed in the position of a trochee; sometimes a pyrrhic, sometimes an iamb, while the fixed count of syllables in each line is carefully preserved; this makes the melody of this hymn very similar to the aforesaid type of verse. In it is described the heavenly city of Jerusalem, triumphing in the heavenly kingdom and adorned with marvelous splendor, splendidly built as a spiritual edifice. Its image and figure on earth is the church militant under Christ, and the congregation of the faithful, who worship God piously and devoutly. And although that church, in the material temple consecrated to the divine name, each year, especially on the very day of its dedication,

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Transcription: ATR-1

HYMNORVM simu coueniat ad veneratione diuinæ maiestatis, suppliciter petit suâ oratione exaudiri à deo, & sua vitæcelsq; suscipi. I II ANNOTATIONES. In primo versu. <Galat. 4> Vrbs beata Hierusalem. Quoniam vrbs illa Iudeæ, Hierusalem nominata, figura fuit & typus ecclesiæ cum militantis in terris, tum triumphantis in cælo, modo pro hac, modo pro illa sumitur in scriptura, vt apud Paulum ad Galatas. <Psal. 121> Illa aute quæ sursum est Hierusalem, libera est: quæ est mater nostra. Et in psalmo. Stantes erant pedes nostra in atriis tuis Hierusalem. Hierusalé, quæ ædificatur vt ciuitas. Et vtrique harum acceptionum aptè congruit ipsa nominis prædicti interpretatio. Hierusalem enim dicitur: quasi visio pacis. In militante autem ecclesia visio est per fidem, pacis internæ ad deum, ad seipsum, & ad proximu[m]. <Psal. 118> Quoniam vt ait propheta in psalmo ad deum. Pax multa diligentibus legem tuam, & no[n] est illis scandalu[m]. In triumphante verò ecclesia visio est per apertam speculatione[m], pacis veræ & perpetuæ: quæ nullo turbine belloru[m] intercidet aut interturbabitur. Hoc itaque loco sumitur Hierusalem: pro ecclesia triumphante, quæ costrui dicitur in celis ex viuis lapidibus, sanctis scilicet animabus & spiritib[us] <1. Petri 2> beatis, de quibus ait Petrus. Et ipsi tanquam lapides viui superædificamini domos spirituales in sacerdotium sanctu[m]. Et ipsa coronata ægelis: adornata s. numerosa angeli coru[m] spirituu[m] multitudine. sicut spōsa est exornata comite, viróq; suo, co[n]nubialis foederis socio ac co[n]sorte. 2 II In secundo versu. Noua venies è cælo. Alludit totus hic versus ad id quod scribit beatus Ioannes in Apocalypsi. Et ego Ioannes vidi sanctam ciuitatem Hierusalé nouam descendentem de cælo, à deo paratam, sicut sponsam ornatu[m] viro suo. Et audiui vocem magnam de throno dicentem. <Apoc. 21> Ecce tabernaculum dei cum hominibus, & habitabit cum eis. Et venit vnus de septem angelis, & locutus est mecum dicens. Veni, & ostendam tibi sponsam: vxorem agni. Et sustulit me in spiritu in montem magnum & altum & osté dit mihi ciuitatem sanctam Hierusalem, descendentem de cælo, habentem claritatem dei. Et paulopost subiungit. Et erat structura muri eius ex lapide Iaspide, ipsa verò ciuitas aurum mundum, simile vitro mundo, & fundamenta muri ciuitatis: omni lapide præcioso ornata. Et pla-

Transcription: Translated (English)

HYMNS it is fitting to join in veneration of the divine majesty, he humbly asks to be heard by God in his prayer, and to be received into everlasting life. I II NOTES. In the first verse. <Galat. 4> The blessed city of Jerusalem. For that city of Judea, called Jerusalem, was a figure and type of the Church, both militant on earth and triumphant in heaven; it is taken now for the one, now for the other in Scripture, as in Paul to the Galatians. <Psal. 121> But that Jerusalem which is above is free: which is our mother. And in the psalm: Our feet were standing in your courts, O Jerusalem. Jerusalem, which is built as a city. And to both of these meanings the interpretation of the said name fits well. For Jerusalem is said to mean: as it were, a vision of peace. But in the militant Church, vision is by faith, of inner peace toward God, toward oneself, and toward one’s neighbor. <Psal. 118> For, as the prophet says in the psalm to God: Great peace have they that love your law, and there is no stumbling-block to them. But in the triumphant Church, vision is by open contemplation of true and everlasting peace, which no storm of wars will cut short or disturb. Thus, therefore, Jerusalem is taken in this place: for the triumphant Church, which is said to be built in the heavens from living stones, namely holy souls and spirits <1. Petri 2> of the blessed, of whom Peter says: And you also, as living stones, are being built up into spiritual houses into a holy priesthood. And it is crowned with angels, adorned, namely, with the numerous multitude of angelic spirits; as a bride is adorned with her attendant, and with her husband, the companion and partner of the marriage covenant. 2 II In the second verse. You will come new from heaven. The whole of this verse alludes to what the blessed John writes in the Apocalypse. And I, John, saw the holy city Jerusalem, new, descending from heaven, prepared by God, as a bride adorned for her husband. And I heard a loud voice from the throne saying: <Apoc. 21> Behold the tabernacle of God with men, and he will dwell with them. And one of the seven angels came, and spoke with me, saying: Come, and I will show you the bride: the wife of the Lamb. And he carried me away in the spirit to a great and high mountain and sh[o]wed me the holy city Jerusalem, descending from heaven, having the glory of God. And shortly afterward he adds: And the structure of its wall was of jasper stone, but the city itself was pure gold, like pure glass, and the foundations of the wall of the city: adorned with every precious stone. And pla-

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Transcription: ATR-1

EXPO. 20. ob indicibilem eius exuberantiam. Et vtrunque suprædictorum nominum: à verbo iubilare descendit. Cæterùm legendum est potius in tertio huius versus carmine: plena modulis & laude, quàm in laude, vt tres illi ablatiui se côtinuo consequentes, adiungantur adiectivo plena quoniam si præpositio in, ponatur eo in loco: non adeo aptè tunc quadrat sententia & loquendi ratio. Non enim concinnè & cõgruenter dicitur quispiam prædicare deum in laude: sed potius omissa præpositione, prædicare laude. 7 In septimo versu. Hoc in téplo summe deus. Quoniam materialis templi ædificatio & constructio insinuat nobis spiritualem fabricam ecclesiæ Christi cum in terris, tum in cælis, rectè post vtranque ecclesiam mysticam dignis celebratam præconiis, tertio loco nunc de templo dei quæ domus orationis est hic habetur sermo, sicque ad deum supplex oratio in illius dedicatione, annuâque dedicationis celebritate, vt suæ maiestatis præsentiam benignitatisq[ue]; fauorem in ipsum expádat, & supplicum in eo vota precésque libenter suscipiat. Quemadmodum in tertio libro regum, rex Salomon in dedicatione templi magnifice à se, deo extracti, vtroque genu in terra posito, & sublatis in cælum manibus, deuotam effudit orationem dicens. Respice ad oratione serui tui & ad preces eius: domine deus meus. Audi hymnum & orationem, quam seruus tuus orat coram te hodie: vt sint oculi tui aperti super domum hanc nocte & die, super domum de qua dixisti: erit nomen meum ibi, vt exaudias oratione quam orat in loco isto ad te seruus tuus, vt exaudias deprecatione serui tui & populi tui Israel, quodcunque orauerit in loco isto, & exaudies in loco habitaculi tui in cælo, & cu[m] exaudieris, propitius eris. Et reliqua, quæ cu[m] magna deuotione & synceritate animi deinceps diffusè prosequitur. IN DEDICATIONE ECCLESIAE: alius hymnus. Christe cunctorum dominator alme: Patris æterni genitus ab ore. Supplicum uota pariter ac hymnum Cerne benignus. Cerne

Transcription: Translated (English)

EXPO. 20. on account of his unspeakable abundance. And both of the aforesaid names are derived from the verb iubilare . However, it should rather be read in the third line of this verse: “full of melodies and praise,” rather than “in praise,” so that those three successive ablative forms may be joined to the adjective “full”; for if the preposition in is placed in that position, the sense and manner of speaking do not fit so well. For it is neither elegant nor proper to say that someone praises God “in praise”; but rather, with the preposition omitted, “praises God with praise.” 7. On the seventh verse. “In this temple, most high God.” Since the material building and construction of the temple suggests to us the spiritual fabric of the Church of Christ, both on earth and in heaven, after each of the mystical churches has rightly been celebrated with worthy praises, in the third place now, concerning the temple of God, which is the house of prayer, the discourse is here concerned; and so, in its dedication and in the annual celebration of its dedication, a supplicant prayer is offered to God, that He may graciously incline toward it the presence of His majesty and favor of His kindness, and gladly receive the vows and prayers of those who beseech Him therein. As in the third book of Kings, King Solomon, in the dedication of the temple magnificently built by him for God, kneeling on both knees on the ground and lifting his hands to heaven, poured forth a devout prayer, saying: “Look upon the prayer of Thy servant and upon his petitions, O Lord my God. Hear the hymn and the prayer which Thy servant prays before Thee today: that Thine eyes may be open over this house night and day, over the house of which Thou hast said, ‘My name shall be there,’ that Thou mayest hear the prayer which Thy servant prays in this place to Thee; that Thou mayest hear the supplication of Thy servant and of Thy people Israel, whatever they shall have prayed in this place; and Thou shalt hear in the place of Thy dwelling in heaven, and when Thou hast heard, Thou wilt be merciful.” And the rest, which he afterwards continues at length with great devotion and sincerity of heart. AT THE DEDICATION OF THE CHURCH: another hymn. Christ, kindly ruler of all: begotten from the mouth of the eternal Father. Look with favor upon the vows of the suppliant, and likewise upon the hymn. Look kindly. Look

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Transcription: ATR-1

EX PO. 225 su. Pange lingua Nicolai. Nicolaus à nici greca dictione (quæ victoriam designat) primariam ducit originem, à qua & alia propria nomina permulta desumutur, vt pote Nicander: quasi victor vir, & Nicanor idetide. Rursum Nicarch[us], victor princeps. Micomachus: victor pugnæ. Item Nicophanes, victor illustris. Nicostrata, victori ex- ercit[us], olimpionices, olimpiæ victor. Ita demùm Nicola[us] quasi victor populi dicitur. Quocirca cum primitiua illa dictio, in secunda syllaba aspiratione no admittat, neque in aliqua enascentium ab ea vocu[m], aspiratio eo loco con- stituenda est, quare nome Nicolaus: cu[m] c, exili & minimè aspirato conscribi debet Verùm hoc grammaticoru[m] inda- gini atq[ue] disceptationi relinquatur. In eode[m] versu, sum- mus adonai dicitur ipse deus: hoc nomine Hebræo (quod est septimum inter decem nomina dei) appellatus, quòd generaliter omnium sit dominus, & in sacris literis id no- men, dominus interpretatur. Neque solum dominum in creaturas, sed & diuinarum personarum pluralitatem in vnitate substantiæ, idem nomen signat, sicut & nomen He- loim, tanquam numeri multitudinis rationem habeat, id- que insinuet, p[er] dicit Athanasi[us] [luna] symbolo. Domin[us] pater, domin[us] filius, domin[us] spirit[us] sanct[us]. Et tamé no[m] tres domi- <Atanasius.> ni sed vnus est dominus. Ponitur aute[m] id nomen inde mu- tatum: in duobus scripturæ sanctæ locis. Primum in exo- do, vbi dominus dicit ad Moysem. Ego dominus, qui appa rui Abraham, Isaac, & Iacob in domino omnipotente, & <Exo. 6> nomen meum adonai non indicaui eis. Secundo in canti- co ipsius Iudith spectabilis viduæ, vbi ait. Adonai domi- ne, magnus est tu & præclarus in virtute, & quem supera- re nemo potest. 3 Intertio versu. pietatis ita rorem. Si <Iudic. 15.> cur nubes in cælo pendulæ impluunt rorem herbis, & illas placido illapsu irrigant, ita Nicolaus (inquit) misericor- dæ visceribus affluens, suæ pietatis officia in cunctos ex- hibuit. Erat enim (vt canit de ipso ecclesia) animo valde compiens, & super afflictos pia gestans viscera, quod procinus innotescit per larga[m] auri contributione[m]: qua triu[m] virginu[m] pudicitia[m] seruauit illesam, & per farris in fa- me multiplicatione[m]: p[er] vasis ite[m] mari dewersi cu[m] filio reddi sione[m] deniq[ue]; p[er] nautaru[m] à naufragio imminete liberatione[m] horu[m] iiiij

Transcription: Translated (English)

EX PO. 225 On the word “Pange lingua” of Nicolaus. Nicolaus derives his primary origin from the Greek word nikē , which signifies victory, from which many other proper names are also derived, such as Nicander: as if “victorious man,” and Nicanor likewise. Likewise Nicarchus, “chief victor.” Micomachus: “victor in battle.” Also Nicophanes, “illustrious victor.” Nicostrata, “victor of an army,” olympionices, victor of the Olympic games. Thus at length Nicolaus is said to mean as it were “victor of the people.” Therefore, since that primitive word does not admit aspiration in the second syllable, nor in any of the words arising from it, the aspiration should not be placed there; wherefore the name Nicolaus ought to be written with a c, unaspirated and very slight. But let this be left to the inquiry and discussion of grammarians. In the same verse, “the highest Adonai” is said to be God himself: by this Hebrew name, which is the seventh among the ten names of God, he is called because he is generally the Lord of all, and in the sacred writings that name is interpreted “Lord.” And not only does it signify lordship over creatures, but also the plurality of divine persons in the unity of substance, as the name Eloim likewise does, since it has the force of a plural number and indicates it, as Athanasius says in the symbol: Dominus pater, dominus filius, dominus spiritus sanctus. And yet not three lords but one Lord is there. <Atanasius.> That name, however, is found altered in two places of Holy Scripture. First in Exodus, where the Lord says to Moses: “I am the Lord, who appeared to Abraham, Isaac, and Jacob as Almighty God, and I did not make known to them my name Adonai.” <Exo. 6> Second, in the canticle of the venerable widow Judith, where she says: “Adonai, Lord, great are you and glorious in power, and whom no one can overcome.” <Iudic. 15.> In the third verse, “the dew of piety.” Just as clouds suspended in the sky shed dew on the herbs and water them with gentle descent, so Nicholas, says the text, overflowing with the bowels of mercy, showed the duties of his piety toward all. For he was, as the Church sings of him, of a very compassionate mind, and bearing loving bowels over the afflicted, which is immediately made known through his generous contribution of gold: by this he preserved the chastity of three virgins unharmed, and through the multiplication of grain in famine; likewise by the restoration of a vessel that had drifted out to sea with its son; and finally by the liberation of sailors from imminent shipwreck in these four cases.

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HYMNORVM Genitium autem continuo sequens: ad nomen ventris ordinari debet, vt sensus sit, sub cuius matris, arca ventris: supernus artifex mundum pugillo continens clausus est, Porro pugillus diminutiuum est à nomine pugnus (quod manum complicatis in mediam palmam digitis contractâ significat) & ergo paruum pugnum designat. Atqui quod pugillo continemus: facilè & sine molestia complectimur longèque plura nos posse continere: illo loquendi genere demonstramus. < Heb. 1.> Quoniam igitur filius dei, portans omnia (vt ait Paulus) verbo virtutis suæ: hunc mundum facilè & fine labore ac defatigatione sustentat ac fulcit, & omnitemente sua virtute (vt quæ sit immensa atque infinita) longè ampliora comprehendere & continere possit: hic dicitur mundum pugillo continere, vt per corporalem continendi modum hisce verbis effectum: spiritualis eius virtus omnia ambiens ac comprehendens significetur, Et allude re videtur hic locus: ad id quod dicit Esaias. < Esa. 40.> Quis mensus est pugillo aquas: & cælos palmo ponderauit? Quis appendit tribus digitis molem terræ: & liberauit in pondere mo[n]tes, & colles in statera. 1 In quinto versu. < Gene. 46.> Beata cæli nuncio. Hic nuncius pro re nunciata siue annunciatione sumitur. quod & nuncium dicitur, non autem pro ipso nunciante. Desideratus autem gentibus: est dominus noster Iesus Christus qui eo nomine interdum in sacris literis celebratur: vt in prophetia Iacob de Christo. < Aggæi. 1.> Non auferetur sceptrum de Iuda, nec dux de foemore eius: donec veniat qui mittendus est, & ipse erit expectatio gentium. Et in Aggæo. Adhuc vnum modicum est: & ego commovebo cælum & terram, & mare & arida[m], & mouebo omnes gentes: & veniet desideratus cunctis ge[nus] tibus. Demùm in eodem versu, fusus est: tantundem signat atque egressus est, prodiit, siue exijt. 2 In septimo versu. < Aggæi. 2.> Intrent vt astra flebiles, Flebile est quod descri dignum est: ub miseriam & calamitate suam Boetius. Flebilis heu moestos cogor inire modos. Quoni[n]a igitur homines ex lapsu primorum parentum & propria fragilitate miseri sunt & miserabiles, & digni super quib[us] fundantur lamenta ac fletus: hic flebiles rectè dicuntur. 3 In octauo versu. < Aggæi. 3.> Gentes redemptæ plaudite. Plaudere dicimur: cum alicui pro re bene gesta congratulamur &

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HYMNORUM The genitive case, however, which follows immediately, must be construed with the name “womb,” so that the sense is: in whose mother’s womb, the ark of the womb, the supreme craftsman, holding the world in his fist, was enclosed, Moreover, pugillus is a diminutive from the noun pugnus, which signifies the hand with the fingers drawn together into the middle of the palm, and therefore denotes a small fist. But that which we hold in a fist, we embrace easily and without trouble, and by that mode of speaking we show that we are able to contain far more. < Heb. 1.> Since, therefore, the Son of God, bearing all things, as Paul says, by the word of his power, sustains and supports this world easily and without labor or weariness, and with all his power of mind, since it is immense and infinite, is able to comprehend and contain much greater things: here he is said to hold the world in his fist, so that by a bodily way of containing, in these words the effect of his spiritual power, encompassing and comprehending all things, may be signified. And this passage seems to allude to what Isaiah says. < Esa. 40.> Who has measured the waters in the hollow of his hand, and weighed the heavens with a span? Who has weighed the dust of the earth in three fingers, and the mountains in a balance, and the hills in scales. 1 In the fifth verse. < Gene. 46.> Blessed messenger of heaven. Here messenger is taken for the thing announced, or for the announcement itself; for it is called a message, not the one who announces it. “Desired by the Gentiles” is our Lord Jesus Christ, who is sometimes celebrated by that name in the sacred writings: as in the prophecy of Jacob concerning Christ. < Aggæi. 1.> The scepter shall not be taken away from Judah, nor a leader from his thigh, until he comes who is to be sent, and he himself shall be the expectation of the nations. And in Haggai: Yet a little while, and I will shake the heaven and the earth, and the sea and the dry land, and I will move all nations, and the Desired of all nations shall come. Finally, in the same verse, “was poured forth” has the same meaning as “went out,” “came forth,” or “came out.” 2 In the seventh verse. < Aggæi. 2.> Let the tearful enter like stars. Tearful is that which deserves to be described as such, as Boethius says of his misery and calamity: “Weeping, alas, I am compelled to enter sad strains.” Since, therefore, men are miserable and pitiable from the fall of our first parents and from their own frailty, and worthy of laments and tears to be poured over them, they are rightly called tearful here. 3 In the eighth verse. < Aggæi. 3.> Redeemed nations, clap your hands. We are said to clap when we congratulate someone for something well done &

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EXPO. 233 mea Dorothea, de paradiso sponsi sui: sicut ab ea postulasti. Et relictis ibidem rosis: puer ille repente disparuit. Theophilus autem viso hoc signo glorificauit deu in sanctis suis mirabilem: qui omnipotenti virtute sua & beneplacito, rosas etiam hyberno, glacialique tempore quib[us] vult impartit. Et Christianæ fidei sacris protinus initiatus est Theophilus, atque foeliciter in domino consummatus. Passa est autem mortem Dorothea, circa annum domini ducentesimum, octogesimum octauum: cuius dies festus quotanis agitur atque celebratur sexta die Februarij. 2 IANNOTATIONS. In secundo versu. Hæc p[ag]anorum spiculo. Paganus apud probatos authores dicitur rusticus siue villanus, hoc est ruri & in villa natus atque educatus: qui n[on] nouit vrb[us], sic dictus à pago: quod domos rusticanas in vnum coagmentatas significat, multasque villas simul positas. Obtinuit tamen hoc vsus etia[m] grauium authorum, vt colentes idola, & à Christiano ritu alieni (vt & hoc in loco) pagani dicantur, qui & nomine gentium in scriptura sacra insinuantur, & plærunque etia[m] gentiles dicuntur. Et paganismus: ritus paganorum vocatur, sicut Iudæismus Iudæorum est observatio & cultus, & Christianismus: Christianorum mos ac ritus. 3 II In tertio versu. Polorum sorti procerum. Nomine procerum intelliguntur hic cælestis regni ciues: supra omnia mundi stamenta à Christo verè nobilitati. Procera verò hic dicitur sancta Dorothea, quasi in altitudinem staturæ se attollens: non corporis quidem increméto, sed virtutum sublimitate. Itaque huius loci sensus est: quòd Dorothea procera, consors procerum, redditur sorti polorum. Et quoniam roseo sanguine suo perfusa est: ipsa tanqua[m] flos roseus inseritur rosario, id est collegio & coe[t]ui martyrum. 4 III In quarto versu. Funestis caret miraculis. Corpus (inquit) sacrum beatæ virginis Dorotheæ tumulo repositum, & multo post tempore vt alio transferretur inspectum atque prolatum: inueutum est integrum & sine corruptionis atque putrefactionis macula, vt sicut in ea concupiscetiæ carnalis nullę fuerat sordes: ita neq[ue] putredo atque conuersio in pulverem, locum habuit in virgineæ eius carne. 5 II In quinto versu, Theophilium credi- ficat

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EXPO. 233 my Dorothea, from the paradise of her spouse: as you asked of her. And after leaving there the roses, the boy suddenly disappeared. But Theophilus, having seen this sign, glorified God, marvelous in his saints, who by his almighty power and good pleasure bestows roses even in winter and in freezing weather on whomsoever he wills. And Theophilus was straightway initiated into the sacred rites of the Christian faith, and happily brought to completion in the Lord. But Dorothea suffered death around the year of the Lord 288; her feast day is observed and celebrated yearly on the sixth day of February. 2 IANNOTATIONS. In the second verse. “This with the pagans’ dart.” A pagan, according to reputable authors, is called a rustic or villager, that is, one born and brought up in the countryside and in a village, who does not know the cities; so called from pagus, which signifies country houses gathered together as one, and many villages set close together. Yet usage has also obtained among even serious writers that those who worship idols and are alien to the Christian rite are called pagans, as here in this place; and they are also intimated in Holy Scripture by the name of nations, and for the most part are likewise called gentiles. And paganism is the rite of pagans, just as Judaism is the observance and worship of the Jews, and Christianity the custom and rite of Christians. 3 II In the third verse. “For the lot of the lofty among the heavens.” By the word “the lofty” are here understood the citizens of the heavenly kingdom, truly ennobled above all the fabrics of the world by Christ. But holy Dorothea is here called “lofty,” as though raising herself to a height of stature: not indeed by increase of body, but by the loftiness of virtues. Thus the meaning of this passage is that Dorothea, lofty, companion of the lofty, is restored to the lot of the heavens. And since she was drenched with her rosy blood, she herself, like a rose-colored flower, is placed in the rosary, that is, the company and assembly of martyrs. 4 III In the fourth verse. “She lacks sinister miracles.” The sacred body of the blessed virgin Dorothea, says he, was laid in the tomb, and after a long time, when it was examined and brought forth to be transferred elsewhere, it was found intact and without any stain of corruption or decay, so that just as in her there had been no defilement of carnal desire, so neither did putrefaction and turning to dust have any place in her virginal flesh. 5 II In the fifth verse, Theophilus becomes a believer-

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HYMNORVM DE SANCTO BENEDICTO: alius hymnus. T E Christe rex piissime Hic confitendo iugiter: Calcauit hostem fortiter Superbum & satellitem. 2 Virtute clarus, & fide: Confessionis ordine: Iciuna membra deferens: Dapes supernas obtinet. 3 Plus currit i certamine Confessor iste sustinens: Quam martyr ictum sufferens, Mucrone fundens saguine. 4 Proinde te piissime Precamur o[mn]es supplices: Vt huius almi gratia Nobis remittas debitæ. Amen. Hic etiam hymnus, metri iambici dimetri regulis niti tur: vocalem tamen habet in primi versus quarto carmine, literæ in terminali cõtinuo sine collisione subiuncta: quòd recta carminis ratio abhorret. Ascribitur itidem (vt superior) sancto Benedicto: sed cuiuis alio sancto confessori (quemadmodum iam dictum est) haud iniuria etiam accommodari potest. I ANNOTATIONES. In primo versu. Superbum & satellitem. Sicut per hostem hoc loco rectè intelligitur diabolus, qui totius humani generis antiquus est hostis & aduersarius, ita per superbum satellitem aptè accipitur hic caro nostra, quæ satelles est animę, quia illi data in obsequium & ministerium: sicut ancilla in famulatu[m] ac seruitium dominæ. < Galat. 5> Superbus tamen est satelles: quia caro concupiscit aduersus spiritum, & in peccati captivitatem plærunque pertrahit. De beato autem Benedicto id conuenienter dicitur: quòd carnem edomuerit. Ná vt ieiunia prætermittantur eius quotidiana, & cibi potusque tenuitas ac parsimonia, cum semel incitante antiquo serpente libidinum incendia pullularent in eius carne, se nudum spinis vrtricis ac vepribus iniecit: vt illorum aculeis sauciatus in corpore prurientes extingueret ipsius voluptates, quarum tandem hoc remedio victor eualit, vt author est beatus Gregorius in secundo libro dialogorum. 2 In secundo versu. Virtute clarus & fide. Alij libri hoc

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HYMNS OF SAINT BENEDICT: another hymn. TO Christ, most merciful King, He who confesses You continually here: Has trodden down the enemy bravely, The proud one and his attendant. 2 Renowned in virtue and faith: In the order of confession: Carrying the fasted limbs: He obtains the heavenly banquets. 3 This confessor runs more in the contest, Enduring: Than a martyr, suffering the blow, Pouring forth blood with the sword. 4 Therefore, most merciful One, We all humbly pray You: That by the grace of this blessed one You may remit to us our debt. Amen. This hymn likewise is seen to rest on the rules of iambic dimeter meter; yet it has a vowel in the fourth line of the first verse, with the letter joined continuously at the ending without elision, which the proper rule of verse rejects. It is also assigned, as the one above, to Saint Benedict; but it may without injustice also be applied to any other holy confessor, as has now been said. I. NOTES. On the first verse. "The proud one and his attendant." Just as by the enemy in this place the devil is rightly understood, who is the ancient enemy and adversary of the whole human race, so by the proud attendant our flesh is aptly understood here, since it is the attendant of the soul, because it has been given to it for obedience and service, like a maidservant in the service and bondage of her mistress. < Gal. 5 > Yet the attendant is proud, because the flesh lusts against the spirit and for the most part drags one into the captivity of sin. But concerning blessed Benedict this is fittingly said, that he subdued the flesh. For let his daily fasts be passed over, and the frugality and restraint of his food and drink; when once, the ancient serpent inciting him, the fires of lust had begun to spring up in his flesh, he cast himself naked into thorns and briars: so that, wounded by their sharp points in his body, he might extinguish the cravings of his own pleasures, and by this remedy at last prevailed as victor, as blessed Gregory relates in the second book of the Dialogues. 2 On the second verse. "Renowned in virtue and faith." Other books this

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EX PO. 243 Mauritius, cognomento Venerabilis, monasterij Clunia- censis abbas, insigni virtute necnon sacrarum literarum eruditione præstans: in oratione quoque soluta & ver- su elegantissimus, vt eius produnt opera. Recitantur in eo miracula: in translatione sacri corporis beati patris Benedicti coelitus ostensa.. Quorum contèplatione, Gal- lia illum seruans thesaurum reconditum: excitatur ad lau- dem dei & celebratione tanti patris. I IANNOTATIONES. In primo versu. Læteris Be- nediti patris ossibus. Carminis asclepiadæi venustas & sonoritas: efflagitat cæsuram in fine primi choriambi, vt postrema scilicet illius syllaba finis su dictionis. Verùm in hoc carmine id seruari non potuit: quoniam id nomen Benedictus (quod vel semel exprimendum erat, ad ipsum insinuandum: de quo peculiariter cantatur hymnus) non patiebatur huiusmodi cæsuram fieri, ob suarum syllabaru[m] quantitatem huic sectioni obseruandæ minus aptam. In eodem quoque versu: verbum coniubilare, secundam ha- bet syllabam correptâ ob necessitatem carminis, quæ a- pud probatos authores semper in nomine simplici iubi- lum, à iubilo verbo descendente: producitur. Sillius. Et lę tus scopulis audiuit iubila cyclops. Immò & ipsu[m] simplex verbu[m] etia[m] primam habet logam. Faustus in Bucolicis. Iu- bilat omnis ager: vocemque ad sydera iactat. Cæterùm in secundo huius versus carmine: potius læteris optatium verbum legendum est quàm lætaris indicatium: q[ui] ma- ior est sententiæ & verborum cohærentia per illud optan di quàm indicandi verbum: & continuatus exhortationis inceptræ sermo. 2 In secundo versu.. Miris Italiæ fuit serat actibus. In mōte scilicet Cassino, in prouincia Bene- ventanasito: vbi beati patris Benedicti constructu[m] fuerat monasteriu[m], quod singulari virtute & miraculoru[m] insigni bus: viuës miru[m] in modu[m] illustrarat. At vbi illud postea à Longobardis euersum fuit, vt ipse sanctus multo antè, fu- turum prædixerat: venerabilis pater Mummolus, abbas monasterij Floriacensis in Gallia, haud procul à ripa Li- geris fluminis, divina reuelatione admonitus: misso ad montem Cassinum fratre religioso: sacra ossa beati pa- tris benedicti inventa cælesti indicio, nocturnáque luce monstrante locum in quo condita iacebant: in Galliam q[ui] ij

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EX PO. 243 Mauritius, surnamed the Venerable, abbot of the monastery of Cluny, outstanding in notable virtue and also in the learning of the sacred letters: in prose as well as in verse most elegant, as his works show. Miracles are recounted in him: in the translation of the sacred body of the blessed father Benedict, shown from heaven. By contemplating these things, France, keeping that treasure hidden, is stirred up to the praise of God and the celebration of so great a father. ANNOTATIONS. In the first verse: “Rejoice, O bones of blessed father Benedict.” The grace and sweetness of the Asclepiadic meter require a caesura at the end of the first choriamb, that is, the final syllable of that word. But in this poem that could not be observed; for the name Benedictus, which had to be expressed at least once in order to point to him, about whom the hymn is especially sung, did not allow such a caesura to be made, because the quantity of its syllables was less suited to this division. In the same verse, too, the verb coniubilare has its second syllable shortened because of the needs of the meter, whereas in the accepted authors, in the simple noun iubilum, from which the verb iubilo is derived, it is lengthened. Silius: “And joyful the Cyclops heard the song from the cliffs.” Indeed even the simple verb itself also has the first syllable long. Faustus in the Bucolics: “Every field rejoices; and it casts its voice up to the stars.” Moreover, in the second part of this verse, rather than laeteris, the optative form should be read, not the indicative laetaris; since through the optative verb there is greater coherence of thought and words than through the indicative, and the discourse continues in the exhortation already begun. 2 In the second verse: “It was a marvelous deed for Italy.” Namely on Mount Cassino, in the province of Benevento, where the monastery of blessed father Benedict had been built, which, by its singular virtue and renowned miracles, had made the living wondrous in a remarkable way. But when it was later destroyed by the Lombards, as that same saint had long before foretold would happen, the venerable father Mummolus, abbot of the monastery of Fleury in France, not far from the bank of the river Loire, warned by divine revelation, sent a religious brother to Mount Cassino: and the sacred bones of blessed father Benedict, found by heavenly indication and with the night-light showing the place where they lay buried, into France

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Hymnorum bantur. Si enim id nomen tua præpostero legas ordine literarum à calce incipiendo: conficitur nomen Aue. quod tantundem significare tradunt, atque sine ve, quòd a: negatiua sit particula, ve autem: interiectio maledictionem exprimens. Verùm huiusmodi interpretatio, arbitraria videtur atque commentitia, neque à probato assignata authore neque satis cum ratione constans. Nempe a, particula est negatiua in compositione: non quidem apud Latinos aut in dictionibus Latinis, sed solu[m] apud Græcos & in vocabulis Græcis. Atqui manifestum est, dictione aue: Latinam esse non Græcma. Rursum ve particula, vt interiectio est maledictionem & miseriam insinuans: omnè refugit compositionem, neque alteri dictioni ad tertiæ constitutionem cohæret. Itaque secundum rei veritatem: huius dictionis aue, neque prior particula negatiua est, neq[ue] posterior maledictionis comminatiua aut miseræ interminatiua, sed ipsa tota est dictio simplex, incomposita & primigenia: idem significans apud Latinos (nâ Latina omnino est & nô commixta ex Græco & Latino) quod salue, & ad salutationem aptè accommodatur. Itaque accidentarium est illud, & nihil ad rem conferens: quòd duæ illæ dictiones Eua & aue iisdem literis & contrario scribantur ordine, neque id quicquam facit ad rem propositam: nominis re mutationem vnius in alterum. Sed mutatio illa nominis Eua à beata virgine, potius meo iudicio accipienda est secundui códitionem & sortem ipsius Eue: omnino mutatam in oppositas proprietates per sacrâ virgine. Quippe maledictio illata Eueæ: mutatur in benedictionem per Mariâ. Eua dolorem & mortem nobis intulit. Maria verò: gaudium & vitam sempiternam attulit. Eua, exilij & expulsionis à regno celesti, causa fuit. Maria verò, revocationis in antiquam patriam & introitus in paradisum præbet beneficium. Et ita cæteræ conditiones imperfectionem arguentes in Eua: commutatæ sunt in oppositas & perfectionis indices in sacrosancta virgine, quæ eam ob causam convenienter & rauonabiliter potest dici mutasse nomen Eueæ. 4 In quarto verlu. Natus tulit esse tuus. Tulin: voluit, cupiuit, dignatus est. Ferre enim iunctum verbo infinitivo: velle, & expetere significat: Ouidius. In noua fert animus

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of hymns were. For if you read that name with the letters in reverse order, beginning from the end, the name Aue is formed. Which they say signifies the same as “without ve,” because a is a negative particle, and ve is an interjection expressing a curse. But such an interpretation seems arbitrary and fabricated, assigned by no approved author and not sufficiently consistent with reason. Certainly a is a negative particle in composition: not indeed among the Latins, or in Latin words, but only among the Greeks and in Greek words. Yet it is manifest that the word aue is Latin, not Greek. Again, ve as an interjection insinuating a curse and misery altogether shuns composition, nor does it adhere to another word in the construction of a third. Therefore, according to the truth of the matter, in this word aue neither the first part is negative, nor the second threatening a curse or conveying misery, but the whole is a simple, uncompounded, and primitive word, signifying the same among the Latins—for it is wholly Latin and not mixed from Greek and Latin—as salue, and suitably adapted to a salutation. Therefore that is accidental, and contributes nothing to the matter: that those two words Eua and aue are written with the same letters but in a reversed order, nor does this do anything for the matter proposed: the changing of one name into the other. But that change of the name Eua by the blessed Virgin is rather to be understood, in my judgment, according to the condition and lot of Eve herself: wholly changed into opposite properties through the sacred Virgin. For the curse brought upon Eve is changed into blessing through Mary. Eve brought us sorrow and death. Mary, however, brought joy and everlasting life. Eve was the cause of exile and expulsion from the heavenly kingdom. Mary, however, offers the benefit of recall to our ancient homeland and entry into paradise. And thus the other conditions, arguing imperfection in Eve, have been changed into their opposites and into signs of perfection in the most holy Virgin, who for that reason can fittingly and reasonably be said to have changed Eve’s name. 4 In the fourth verse. “Thy child brought it to be.” Tulin: he wished, he desired, he deigned. For “to bear,” joined with the infinitive verb, signifies to will and to seek: Ovid: In the new the mind bears

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EX PO. 247 animus mutatas dicere formas Corpora. 7 In septimo versu. Trinus honor vnus. Sicut laus patri tribuitur in primo huius versus carmine, & decus Cristo in secudo: ita honor spiritui sancto ascribi debet in tertio & quarto, vt honor postremo collocatus loco: ad spiritum sanctum referatur. & ita cuique diumarum personaru[m] su[m] respondeat nominatiu[m]. Quare [n]o[n] postremi versus vlumo carmine, poti[m] legendu[m] ceseo, trin[us] honor vn[e]: q[uæ] trib[us] honor vn[e]. Na[m] si hoc secudo loco fiat lectio, t[ame]n c[om]p[re]siritur, sicut patri & filio, ne que certus adderetur nominatiuus, cum honor postremo loco posita dictio, ad tres simul personas referretur, datiuo tribus intellectas. Quod incócinnam redderet lectionem, & ineptam structuram. Est autem honor ille qui spiritui sancto exhibendus dicitur trinus & vn[e], quia ide[m] exhibetur & patri & filio. Qua igitur parte vni intelligitur impendi personæ, vt spiritui sancto, vnus est, qua uerò tribus diuinis personis exhibetur, idem trinus denominatur, vt deus ipse trinus & vnus, honore otiam trino & vno colendus ac honorandus insinuetur. DE BEATA VIRGINE MARIA: alius hymnus. F It porta Christi per- uia Referta plena gratia Transitq[ue] rex, et perma- net Clausa (vt fuit) per secula. 2 Genus superni luminis Processit aula virginis: Sp[iritus]us, redeptor, c[on]ditor, Suæ gigas ecclesiæ. 3 Honor matris, et gaudiu[m] Immensa spes credentium: Per atra mortis pocula Resoluit nostra crimina. II Præsens hymnus carmini iambico in numero syllabarum assimilatur, non autem omnimode in pedu[m] ratio[n]e ac mensura. Nam interdum trochæum recipit loco iambi: & spondæum itidem secundo loco pro iambo. Laudatur in eo sacrosancta virgo Maria: quod cælestis gratiæ plena, filium dei concepit & peperit sine suæ puritatis detrimento Commendatur & benedictus eius filius celebri laude, quod ecclesiâ sponsâ sua[m] morte sua[m] abluerit à peccatis. q iiiij

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EX PO. 247 to say that forms change bodies. 7 In the seventh verse. “Threefold honor, one.” As praise is attributed to the Father in the first line of this hymn, and glory to Christ in the second: so honor ought to be ascribed to the Holy Spirit in the third and fourth, so that the honor, placed last, may be referred to the Holy Spirit. And thus the nominative corresponding to each of the three divine persons should be supplied. For this reason I do not think the last verse of the hymn should be read: “threefold honor, one,” but rather: “which one honor.” For if the reading is made in this second way, yet it is understood, as for the Father and the Son, that no definite nominative is added, since the word “honor,” placed in the last position, would be referred together to the three persons, understood by the dative “to three.” This would make the reading awkward and the structure inept. But that honor which is said to be offered to the Holy Spirit is called threefold and one, because it is offered to the Father and to the Son as well. In so far as it is understood to be bestowed on one person, namely the Holy Spirit, it is one; but in so far as it is offered to the three divine persons, the same is called threefold, so that God himself, who is three and one, may be signified as to be worshiped and honored with a threefold and one honor. DE BEATA VIRGINE MARIA: another hymn. The gate of Christ lies open, filled with full grace; the King passes through, and remains shut, as it was, throughout the ages. 2 The race of heavenly light has come forth from the virgin’s dwelling: the Spirit, Redeemer, Creator, the giant of his Church. 3 Honor of the mother, and joy, immense hope of believers: through the dark cups of death he cancels our sins. II This present hymn resembles an iambic poem in the number of syllables, but not in every respect in the arrangement and measure of the feet. For sometimes it admits a trochee in place of an iamb, and likewise a spondee in the second place for an iamb. In it the most holy Virgin Mary is praised: because, full of heavenly grace, she conceived and gave birth to the Son of God without detriment to her purity. Her blessed Son is also commended with celebrated praise, because by his death he washed his Church, his bride, from sins. q iiiij

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Hymnorum II Annotationes. In primo versu. Fit porta Christi perua. Locus iste, ex Ezechiele sumptus esse videtur: qui mystica visione co[n]spexit porta sanctuarij exterioris vergentem ad orientem, & clausam. De qua dixit ad eum dominus. Porta hæc clausa erit & non aperietur, & vir non transiet per eam, quoniam dominus deus Israel ingressus per eam: eritq[ue] clausa principi. Princeps ipse sedebit in ea: vt comedat pan[n]e cora[m] domino. Per via[m] porta vestibuli ingredietur, & per via[m] eius egredietur. Enim verò hæc porta prophetæ ostensa, omnium confessione sacram insinuat virginem Mariam: quam Christus rex Israel & princeps regum terræ ingressus est, cum in ea conciperetur, requieuit in ea nouem mensium spacio: & demum ea est egressus in partu, sine læsione virginalis eius integritatis. Et ergo convenienter fuisse perhibetur semper clausa. Insuper in eiusdem versus secundo carmine, participui referta: nominatiuus est singularis, vt ostendit ratio & compositio metri: ordinatus cum ablatuuo, plena gratia, siue plenitudine gratiæ. Descendit autem à verbo refarcio: quod replere significat, & nunc ablatiuu[m], nuc genitiuum postulat: sicut plenus. 2 In secundo versu. Genus superni luminis. Filius dei dicitur hic genus superni luminis: vel vt alij legunt, numinis, quia ex deo patre ab æterno genitus est: qui lum[m]e est supercæleste & no men supernum. Dicitur & sponsus ecclesiæ: quia illam sibi secudum prophetæ oraculum desponsauit in fide. Et hoc quidem nomine etia[m] celebratur à sacris literis: vt in psalmo. < Osea. 2> Ipse tanquam sponsus procedens de thalamo suo. Et Psal. 18 in euangelio. Qui habet sponsam: sponsus est. Et rursum: Ioan. 3 Nunquid possunt amici sponsi lugere: quandiu cum ipsis est sponsus? Veniet autem dies in quibus auferetur ab eis sponsus: & tunc iciunabunt. Denique Christus hic appellatur sue[m] gigas ecclesiæ: quia illius propugnator est & fortis athleta, validaque virtute defensor: contra insidias demonum < Matth. 9> & malignorum hominum. Vnde psalmus de illo inquit. Exultauit vt gygas ad currendam via[m]. 3 In tertio versu. Honor matris & gaudium. Tres isti nominatiui Psal. 18 subinde positi: etiam ad Christum per attributionem sunt referendi. Ipse enim est honor matris suæ gloriosæ: nam Insigni illo privilegio eam honorauit, quòd filium dei de spiritu

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Hymns II. Notes. On the first verse. The gate of Christ is made little. This passage seems to be taken from Ezekiel, who in mystical vision saw the gate of the outer sanctuary, facing east, and shut. Concerning which the Lord said to him: This gate shall be shut and shall not be opened, and no man shall pass through it, because the Lord God of Israel has entered through it; and it shall be closed to the prince. The prince himself shall sit in it, to eat bread before the Lord. He shall enter by the way of the porch gate, and by its way he shall go out. Indeed, this gate shown to the prophet clearly, by the confession of all, signifies the sacred Virgin Mary: through whom Christ king of Israel and prince of the kings of the earth entered, when he was conceived in her, rested in her for the space of nine months, and at last came forth from her in birth, without injury to her virginal integrity. And therefore she is rightly said to have been ever shut. Moreover, in the second part of the same verse, participui referta : this is singular nominative, as the reason and construction of the meter show; joined with the ablative, full of grace, or of fullness of grace. It comes from the verb refarcio , which means to fill up, and now requires the ablative, now the genitive, as does plenus . 2. On the second verse. The offspring of heavenly light. The Son of God is here called the offspring of heavenly light, or, as others read, of divinity, because from God the Father he was begotten from eternity: he is supercelestial light and a heavenly name. He is also called the bridegroom of the Church, because he betrothed her to himself according to the oracle of the prophet in faith. And this indeed name is also celebrated in the sacred writings, as in the psalm. <Hosea 2> He himself, like a bridegroom coming forth from his chamber. And Psalm 18. In the Gospel: He who has the bride is the bridegroom. And again: John 3. Can the friends of the bridegroom mourn while the bridegroom is with them? But the days will come when the bridegroom will be taken away from them, and then they will fast. Finally, Christ is here called the giant of the Church, because he is its champion and strong athlete, and a defender by mighty power, against the plots of demons <Matthew 9> and wicked men. Whence the psalm says of him: He rejoiced like a giant to run his course. 3. On the third verse. The honor of the mother and the joy. These three nominatives placed in Psalm 18 are likewise to be referred to Christ by attribution. For he himself is the honor of his glorious mother, for by that remarkable privilege he honored her, in that the Son of God from the Spirit

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250 Hymnorum < Heb. 1.> mo, & verè salvator mundi. Per hanc enim fidem & ex fidei mysteria quæ de Christo credimus: peccata mundi purgata sunt, ab eo scilicet in quem credimus tanquam præcipuo purgationis authore, quemadmodum de ipso ait beatus Paulus: quòd est purgationem peccatorum facies. < Act. 15. Galat. 2. Gal. 3.> Ab ipsa autem fide sit etiam peccatorum expiatio: vt disponente & præparante animum ad hanc purgationem, quæadmodum in actis apostolorum dicitur de deo, fide purificans corda eorum. Porrò eo loquendi genere & in eode[m] sensu vtitur beatus Paulus scribens ad Galatas. Quòd autem nûc viuo in carne: in fide viuo filij dei. Et paulo pòst in eadem epistola. Vt promisso ex fide Iesu Christi daretur credentibus. At vero in secundo eiusdem versus carmine expressa sententia, scilicet, & tibi virginitas inuiolata manet, à Pio secundo, summo pontifice eleganter euam hoc disticho explicatur. Partus & integritas discordes tempore longos Virginis in gremio foedera pacis habent. 3 In tertio versu. Te flagitat orbis. Aliqui hic legunt, te clamitat orbis, sed perperam. Nam clamito verbu neutrum: refugit accusatiuum. Et esto quòd intelligatur in ætui verbi transire significationem & vim, designetque cu[m] clamore inuocare: tunc quidem recte vnum habebit accusatiuum, sed duos qui in hoc carmine ponuntur, ad diversa pertinentes: nunquam poterit obtinere. Flagito autem cum verbum sit (vt vocant) vehementis transitionis: eoru[m] vtrumque rectè deposcit. 4 In quarto versu. Cum sancto spiritu. Aptius esset hoc carmen & integrius: si ita legeretur, pneumate cum sancto quòd dictio spiritus primam syllabam producat: vt iam dictum est. Id autem carmints vitium tolleretur, eademque servaretur sententia: si ita versus ipse commutaretur & ad suam reduceretur rectitudinem: pneumate cum sancto. Est autem pneuma, atis: spiritus siue flatus, vnde formatur adiectiuum pneumaticus, a,um: spiritualis, vt organa pneumatica: quæ spiritu inflantur. Quare rectè id nomen in hymnis ecclesiasticis spiritui sancto accommodatur. Porrò hic non est prætereundum, quòd aliqui postremum huius hymni carmen ita claudunt, gloria magna deo, vt tres diuinas particulatim explicatas, dei nomine demùm simul

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250 Hymns < Heb. 1.> yes, and truly the savior of the world. For by this faith and from the mysteries of faith which we believe concerning Christ, the sins of the world have been cleansed, namely by him in whom we believe as the chief author of purification, just as blessed Paul says of him: that he maketh purification of sins. < Acts 15. Gal. 2. Gal. 3.> From faith itself also comes the expiation of sins: inasmuch as it disposes and prepares the mind for this cleansing, as in the Acts of the Apostles it is said of God, purifying their hearts by faith. Moreover, blessed Paul uses this manner of speaking and in the same sense when writing to the Galatians: But what now I live in the flesh, I live in the faith of the Son of God. And shortly afterward in the same epistle: That the promise might be given to believers from faith of Jesus Christ. But in the second line of the same verse, the expressed sense, namely, and to thee inviolate virginity remains, is elegantly explained by Pius II, supreme pontiff, in this distich: Birth and integrity, though at odds in long duration, In the Virgin’s bosom have the covenant of peace. 3 In the third line: The world calls upon thee. Some here read, the world cries to thee, but incorrectly. For clamito is a neuter verb; it rejects the accusative. And even if it is understood to pass in meaning and force into that of another verb, and to signify to invoke with a cry, then indeed it would rightly take one accusative, but the two that are placed in this poem, belonging to different things, it can never govern. Flagito, however, since it is a verb of what they call vigorous transitivity, rightly requires both of them. 4 In the fourth line: With the Holy Spirit. This hymn would be more fitting and more complete if it were read thus, pneumate cum sancto, since the word spiritus has its first syllable long, as has already been said. That defect in the verse would then be removed, and the same sense preserved, if the line itself were changed and brought back to its proper form: pneumate cum sancto. Now pneuma, atis means spirit or breath, from which is formed the adjective pneumaticus, a, um: spiritual, as in pneumatic organs, which are inflated by air. Therefore that noun is rightly applied in ecclesiastical hymns to the Holy Spirit. Moreover, it must not be passed over here that some end the final line of this hymn thus: glory, great to God, so that the three divine persons, explained separately, are finally named together by the name of God.

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254 HYMNORVM IN BODUM FESTOI alius hymnus. 1 Ignum crucis miraculis Olim per orbem prænitet, In qua pependit innocens Christus redemptor omniu[m] 2 Hæc arbor est sublimior Cedris, habet quas Libanus Quæ poma nescit noxia: Sed ferre uitæ præmia, Carmen iambicum dimetrum, in hoc hymno integrè rectéque seruatur, qui sanctæ crucis excellentiam dignita témque extollit: & demùm orationem ad Christum dirigit vt sanctæ crucis protectione atque præsidio nos semper muniat & ad ipsum laudandum reddat idoneos. 1 IANNOTATIONES. In primo versu. Olim per orbem prænitet. Hoc in loco, prænitet legédum est (quod præfulgere, promicaréque signat) & non renitet: vt nonnulli habent libri, ne in tertio illius carminis loco constituatur trochæus: qui in eo locum habere non debet. Et plane cum in reliquis omnibus huius hymni locis author exactam carminis iambici dimetri regulam servauerit: non est id verisimile quòd in hoc tantum loco aberrauerit ab illius legibus. Prænitet autem atque emicat ipsa crux olim per orbem: quia à Christo sanctificata & per totum mundum prædicata, ab omnibus honoratur atque colitur. Multis item miraculis suam ipsa patefecit virtutem: vnde meritò est celebrrima. 2 In secundo versu. Cedris habet quas Libanus. Libanus, < Psal.82> < Eccl.24> mons est arduus inter Arabes & Phoenices: præcelsas arbores habens, inter quas & cedrus in sacra scriptura no[n] nunquam nominatur, vt in psalmo co[n]fringet dominus cedros Libani. Et in Ecclesia. Quasi cedrus: exaltata sum in Libano. Verùm sancta crux omnibus illis arboribus est dignitate eminentiaque sublimior. Cacumen enim eius cælos tangit: quimmo[n] & cælis est superius. Omnibus item arboribus

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254 HYMNS FOR THE FEAST OF THE WOOD another hymn. 1 The sign of the cross shines through miracles Throughout the world of old, On which the innocent Christ the Redeemer Hung. 2 This tree is loftier Than the cedars which Lebanon has, It knows no harmful fruits, But bears the rewards of life. The iambic dimeter metre is here preserved with full correctness and exactness in this hymn, which extols the excellence and dignity of the holy cross; and finally directs the prayer to Christ, that by the protection and aid of the holy cross he may always shield us and make us fit to praise him. 1 NOTES. On the first verse: Throughout the world of old, it shines. In this place, prænitet should be read (which means to shine forth, to gleam), and not renitet, as some books have it, so that a trochee is not placed in the third position of that verse; for it ought not to have a place there. And plainly, since in all the other places of this hymn the author has observed the exact rule of iambic dimeter meter, it is not likely that he deviated from its laws in this one place only. Now the cross itself shines forth and gleams throughout the world of old: because, sanctified by Christ and proclaimed throughout the whole world, it is honored and venerated by all. It has likewise revealed its power by many miracles; therefore it is deservedly most famous. 2 On the second verse: Than the cedars which Lebanon has. Lebanon is a lofty mountain among the Arabs and Phoenicians, having tall trees, among which the cedar is sometimes named in Sacred Scripture, as in the psalm: The Lord will break the cedars of Lebanon. And in Ecclesiasticus: As a cedar, I was exalted in Lebanon. But the holy cross is loftier than all those trees in dignity and excellence. For its summit touches the heavens; indeed, it is even above the heavens. Likewise, among all trees

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EX PO. 255 boribus salubrior est & fructuosior. Non enim poma pro- fert mortifera, & exitium manducantibus inferentia: sicut lignum scientiæ boni & mali, sed fructum maximè omniu[m] salutarem, quem qui dignè sumpserit: æternæ vitæ præmia & dona cælestis immortalitatis consequetur. IN HODEM FESTO SANCTAE crucis: alius hymnus. Ex angeloru[m] præ- Mortemq[ue]: nobis perpetis potens Vitæ parasti gloriam. Qui sponte pauper 4 Nunc clarus in regno factus es: tuo: Vt nos per æuum diuites Nostri memento quæsum[us]. In æthre tecum poneres. Et cum latrone persrui 2 Largire nobis prospera Da paradisi gaudiis. Crucis sacra solennia: 5 Tecum patrem piissi- Gratesq[ue] da persoluere mum Magnæ tuæ clementiæ. Simulq[ue] sanctum spiritum 3 Qui sustinens oppro- Inferna, terræ, sydera, bria, Tremunt, adorant, prædi- Fel, uincla, sputa, uerbera, cant. Amen. Carminis iambici dimetri forma rectè seruatur in toto hoc hymno: præter id quòd in quarti versus quarto carmi ne trochæus pro spondeo primo loco reponitur, quando- quidem prima syllaba dictionis paradis[us], corripitur. In eo ad dei filium dirigitur oratio, commendans in signem eius humilitatem: qua pro nobis paupertatem perpeti, & igno miniosam mortem subire dignatus est, & demùm supplica- tio fit eidem, vt nos tandem ad regnum cæleste perducat: vbi ipse nunc exaltatus regnat in æternum. 1ANNOTATIONES. In primo versu. Qui sponte pauper factus es. Hæc sententia ex beato Paulo sumpta est: qui in secunda ad Corinthios epistola ita scribit. Scitis enim gratiam domini nostri Iesu Christi, quoniam pro- pter vos egenus factus est: cum esset diues: vt illius inopia vos diuites essetis. In eiusdem quoque versus quarto car- <2. Cor. 8.> mine, æthre legendu[m] est per syncopam pro æthere: à nomi ne æther, eris, propter exigentiam carminis, quoniam u

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EX PO. 255 is more wholesome and more fruitful for people. For it does not produce deadly apples, and bringing destruction to those who eat them: like the tree of the knowledge of good and evil, but rather a most salutary fruit above all others, which whoever shall worthily receive: shall obtain the rewards of eternal life and the gifts of heavenly immortality. ON THE SAME FEAST OF THE HOLY Cross: another hymn. From the angels’ pre- Mortemq[ue]: for us perpetual power of Life you prepared glory. Who willingly poor 4 Now made glorious in the became: yours: That we, rich for ever Nostri memento quæsum[us]. in heaven with you you would place. And with the thief per- 2 Grant us prosperity. Da paradisi gaudiis. Sacred solemnities of the Cross: 5 With you the most pious And give thanks to pay the Father The great mercy of your Simultaneously and the Holy Spirit 3 Who, bearing reproaches, Infernal things, the earth, the stars, Gall, chains, spitting, blows, Tremble, adore, proclaim. Amen. The form of iambic dimeter is correctly preserved throughout this whole hymn, except that in the fourth verse, in the fourth foot, a trochee is put in place of the first spondee, since the first syllable of the word paradis[us] is shortened. In it prayer is directed to the Son of God, praising his remarkable humility: by which he deigned to endure poverty for us, and to undergo a shameful death, and finally petition is made to him, that he may at last lead us to the heavenly kingdom: where he himself, now exalted, reigns forever. 1 ANNOTATIONS. In the first verse. Who willingly became poor. This statement is taken from blessed Paul: who in the second Epistle to the Corinthians writes thus: For you know the grace of our Lord Jesus Christ, that for your sakes he became needy: though he was rich: so that by his poverty you might become rich. In the fourth foot also of the same verse, æthre should be read by syncope for æthere: from the noun æther, eris, because of the demands of the meter, since u

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HYMNORVM 10 In decimo versu. Serta ter denis alios coronant: Serta ter denis aucta crementis: sunt præmia iis præparata, qui fructum tricesimum bonorum operum hoc in mundo viuentes sunt assecuti. Et illa eos coronant: qui vitam coniugalem legitimè & castè egerunt. Duplicata verò sarta sunt cælestis præmij munera iis indulta, qui sexagesimu[m] cum hanc ducerent vitam, fructum sunt adepti. Et illa planè eos coronant: qui vidualem continentiam hic integrè, illabefactèque custodierunt. Trina verò sarta & centeno cumulata fructu: ea sunt cæli præmia quæ centesimum bonorum operum fructum adeptis sunt assignata. Illa autem eos ornant: qui cum vitam hanc transigerent, virginalem seruare pudorem studuerunt. Inter quos beatus Ioannes Baptista: miro splédore coruscat. Est enim tricesimus fructus: coniugatis, sexagesimus: viduis, & centesimus: virginibus, à sacris authoribus accommodatus. Est autem triplex iste fructus: significatus per triplicem seminis in terram bonam iacti prouentum. Illius enim: aliud fructu tricesimum, aliud sexagesimum: aliud verò centesimum protulisse fructum in euangelio perhibetur. 11 In vndecimo veriu. Hinc potens nostri meritis opimis. <Marc.4.> Opimus idem est quod diues, pinguis, abundans, magnificus. Virgi. Aut spolijs ego iam raptis laudabor opimis. Et quoniam magna sunt apud deum beati Ioannis merita copiosaque & eximia: hic opima dicuntur, Porrò nostri pectoris duros lapides repelli petit hic versus: hoc est auferri à nobis cor lapideum & durum: darique cor carneum & molle, vt se facturum promisit deus populo Israel: < Eze.11.> per Ezechielem prophetam. Cum verò subiungit, asperum < Esa.40> planans iter, alludit planè ad oraculum Esaiæ de sancto Ioanne dictum, & teste Luca in eo completum. Et erût praua in directa: & aspera in vias planas. Vnde praua, directa liunt (vt exponit Gregorius) cum maloru[m] corda per iniustitiam detorta: ad iustitiæ regulam dirigûtur. Et aspera in vias planas immutantur: cum immites atque iracundæ mentes, per infusionem supernæ gratiæ ad lenitudine[m] mansuetudinis redeunt. 12 In duodecimo versu. Mentibus pulsa luvione puris, Non hic luvione legendum est: per i in prima syllaba, sed Luvione per u. a nominatiuo Luvio, onis. Quod quidem nomen

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HYMN 10 On the tenth verse. Wreaths, increased threefold by tens, crown others: Wreaths, enlarged by threefold increase: these are rewards prepared for those who, while living in this world, have attained the thirtieth fruit of good works. And they crown those who have lived the married life lawfully and chastely. But the gifts of the heavenly reward, doubled and granted, are for those who, while leading this life, have attained the sixtieth fruit. And they plainly crown those who have here wholly and without stain preserved widowly continence. But the threefold wreath, accumulated with a hundredfold fruit: these are the rewards of heaven assigned to those who have attained the hundredth fruit of good works. And these adorn those who, while passing through this life, have sought to preserve virginal modesty. Among these blessed John the Baptist shines with marvelous splendor. For the thirtieth fruit is fitting for the married, the sixtieth for widows, and the hundredth for virgins, as the sacred authors teach. This fruit is threefold and is signified by the threefold yield of the seed sown in good ground. For of that seed the Gospel is said to have produced one fruit thirtyfold, another sixtyfold, and another truly a hundredfold. 11 On the eleventh verse. Hence, powerful because of our rich merits. <Marc. 4> Opimus means the same as rich, fat, abundant, splendid. Virgil: Or now I shall be praised for spoils already seized, rich and splendid. And since blessed John’s merits before God are great and abundant and outstanding, they are here called rich. Furthermore, this verse asks that the hard stones of our heart be driven away: that is, that the stony and hard heart be taken from us, and a fleshly and soft heart be given, as God promised he would do to the people of Israel through the prophet Ezekiel: <Eze. 11> When he adds, leveling the rough <Isa. 40> path, he clearly alludes to the oracle of Isaiah spoken of holy John, and fulfilled in him, as Luke testifies. And the crooked shall be made straight: and the rough places into smooth ways. Hence the crooked are made straight (as Gregory explains) when hearts turned aside by wrongdoing are directed to the rule of justice. And rough places are changed into smooth ways: when harsh and wrathful minds, through the infusion of heavenly grace, return to gentleness and meekness. 12 On the twelfth verse. Minds driven clean by the flood, Here it should not be read luvione, with i in the first syllable, but luvione with u, from the nominative luvio, onis. Which indeed is the name

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HYMNORVM 264 in quarta sede ponitur pyrrhichius. Referuntur in eo præclara nomina ac officia beati Ioannis Baptista, quib[us] excellenter enituit & insignitus est cum versaretur in terris deinde ad eundem fit oratio, quòd nobis à deo impe- tret æternæ beatitudinis consortium. 1 CANNOTATIONES. In primo versu. Præco præclarus, facer & propheta. quatuor in signa nomina, hic ver- sus, sancto Ioanni ascribit. Primò siquidem dicitur præco, quòd publicè proclamarit & denunciarit aduentum Christi, < Matt.3> < Matt.1> < Ioann.1> < Esaiæ 40> Iudæis, dicens. Pænitentiam agite appropinquabit e- nim regnum cælorum, & reliqua apud euangelistas clarè descripta. Sedundo nominantur propheta, vt in cantico Zachariæ. Et tu puer, propheta altissimi vocaberis. Qui- nimmò à Christo in euangelio plusquam propheta esse perhibetur. Tertio appellatur hic paranymphus, id est iu- xta sponsum consistens. Nymphos enim Græce, sponsum designat Latinè. Inde paranympho, vir sponso assistes, si- cut pronuba dicitur mulier, quæ est iuxta sponsam, illi o- ficij gratia assistens. Ioannes autem iuxta Christum eccle- siæ sponsum astitit, ad præstandum obsequium & testimo- nium, vt ipse in euangelio perhibet. Qui habet (inquit) sponsu, sposus est, amic[us] aute sponsi, qui stat & audit eum: gaudio gaudet p[ro]pter vocé spôsi hoc ergo gaudiu meu, impletu[m] est. Quarto vocatur hic vox clamâtis in deserto, quoniam assidua prædicatione in deserto admonebat po- pulum, vt pararet viâ domini. Et de ipso ad littera[m] intelli- gitur illud Esaiæ oraculum. Vox clamantis in deserto, pa- rate viam domini, rectas facite semitas dei nostri. 2 In secundo versu. Tu redemptorem digito notasti. Id ex Ioannis euægelio deproptum est, vbi ait. Altera die vi- < Ioann.1> dit Ioannes Iesum venientem ad se & ait. Ecce agnus dei ecce qui tollit peccata mudi. Et paulo post eode[m] loco. Al- tera die iteru[m] stabat Ioannes & ex discipulis eius duo. Et respicieus Iesum ambulantem dixit. Ecce agnus dei. Vtroq[ue] autem loco, agnu[m] dei vocat Christu[m], propter singu- larem eius innocentam immunitatemque à peccato, & propter oblationem salutaris hostiæ, quàm facturus erat Christus in cruce pro mundi salute. Adhibebatur enim in veteri lege, agnus in sacrificium. Et Christus seip- sum obtulit pro nobis deo patri. 3 In tertio versu. An-

Transcription: Translated (English)

HYMNS 264 in the fourth foot, a pyrrhic is placed. In it are referred the illustrious names and offices of blessed John the Baptist, by which he was excellently distinguished and adorned while he lived on earth; then a prayer is made to him that he may obtain for us from God the fellowship of eternal blessedness. 1. NOTES. In the first verse. “A renowned herald, forerunner, and prophet”: this verse attributes four signifying names to Saint John. First, indeed, he is called a herald, because he publicly proclaimed and announced the coming of Christ to the Jews, saying: “Repent, for the kingdom of heaven is at hand,” and the rest, clearly described by the evangelists. Second, he is called a prophet, as in the canticle of Zacharias: “And you, child, will be called the prophet of the Most High.” Indeed, even by Christ in the Gospel he is said to be more than a prophet. Third, he is here called the paranymph, that is, one standing beside the bridegroom. For nymphos in Greek means bridegroom in Latin. Hence paranymph means a man assisting the bridegroom, just as pronuba is said of a woman who stands beside the bride, assisting her in that office. John, however, stood beside Christ, the bridegroom of the Church, to render service and bear witness, as he himself testifies in the Gospel: “He who has the bride is the bridegroom; but the friend of the bridegroom, who stands and hears him, rejoices greatly because of the bridegroom’s voice; therefore this joy of mine is fulfilled.” Fourth, he is called the voice of one crying in the desert, because by constant preaching in the desert he admonished the people to prepare the way of the Lord. And of him, literally, that oracle of Isaiah is understood: “The voice of one crying in the desert: prepare the way of the Lord, make straight the paths of our God.” 2. In the second verse. “You pointed out the Redeemer with your finger.” This is taken from the Gospel of John, where he says: “The next day John saw Jesus coming to him and said, ‘Behold the Lamb of God, behold him who takes away the sins of the world.’” And a little later, in the same place: “The next day John was standing again, and two of his disciples. And looking at Jesus walking, he said, ‘Behold the Lamb of God.’” In both passages he calls Christ the Lamb of God, because of his singular innocence and freedom from sin, and because of the offering of the saving victim, which Christ was to make on the cross for the salvation of the world. For in the old law a lamb was used in sacrifice. And Christ offered himself to God the Father for us. 3. In the third verse. An-

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EXPO. 269 ad solum beatum Petrum dirigitur: quartus verò ad so- lum Paulum. 1 ANNOTATIONES. In primo versu. Lux lucis omne persudisti. Geminatur hæc dictio lux in numero singulari; ad significandam excellentiam atque eminen- tiam: quoniam vsus Latinorum pluralem numerum hu- ius nominis lux potissimum in genitiuo nequaquam reci- pit. Christus autem hic lux lucis (vt & alias sæpe in hym- nis) dicitur quoniam lux est superintellectualis & super- stantialis: omnem superans lucem cum corporalem tum spiritualem. Ipse itidem totum mundum perfudit clara & fulgida luce doctrinæ apostolicæ: & roseo venustare mar tyrij. Rosa enim ob colorem sanguineum quem præsert: martyribus ascribi solet, sicut lilium ob candorem, virgi- nibus, nam ambo apostoli qui in hoc hymno celebratur: & doctrinæ euangelicæ prædicatores fuerunt, & marty- rij corona adornati sunt. Porrò cælorum nomine hic aptè intelliguntur apostoli: quòd ita cæteris hominibus digni- tare præcellunt, vt cælum terræ supereminet & ea præsta- bilius est. Quod & in sacris eloquuiis etiam crebro ob- seruari conspicitur, vt ibi. Cæli enarrant gloriam dei, & annunciauerunt cæli iustitiam eius, quorum vtrumque: < Psal. 18> apostolis attribuitur. 2 In secundo versu. Iudices sæ cli, vera mundi lumina. Quòd seculi sint iudices: testatur < Matth. 19> dominus noster apud Matthæum dicens. Amen dico vo- bis, quòd vos qui securi estis me in regeneratione cu[m] se- derit filius hominis in sede maiestatis lux: sedebitis & vos < 1. Cor. 6> super sedes duodecim, iudicantes duodecim tribus Israel. Et Paulus ad Corinthios scribens de se & aliis electis: di- cit. Nonne & angelos iudicabimus? Quod aute[m] vera mun di sint lumina: ex verbis domini constat, quibus dicit ad < Matth. 5> apostolos. Vos estis lux mundi. Horum quidem duorum alter, scilicet Petrus: per crucem triumphauit: alter verò vtpote Paulus: triumphauit ense, quia & hic pro nomine Christi gladio obtruncatus est: ille verò cruci affixus. De- mùm ambo laureati, id est lauro coronati, immò victrice æternæ gloriæ corona exornati: possident senatum vitæ, quia ascripti sunt senatoribus regni cælestis: & facti asse- sores æterni iudicis. Est enim senatus: ipsorum senatorum cærus atque consessus. Virgilius. Iura magistratûlque legunt:

Transcription: Translated (English)

EXPO. 269 is directed to blessed Peter alone; the fourth indeed to Paul alone. 1. NOTES. In the first verse. Lux lucis . You have thoroughly drenched everything. This word lux is repeated in the singular number to signify excellence and eminence; because the usage of the Latins does not especially admit the plural number of this noun lux , at least not in the genitive. But Christ here is called lux lucis (as also often elsewhere in hymns), because He is a light above the intellect and above substance, surpassing every light, both bodily and spiritual. He likewise flooded the whole world with the clear and shining light of apostolic teaching, and with the rosy beauty of martyrdom. For the rose, because of the blood-red color it displays, is customarily ascribed to martyrs, just as the lily, because of its whiteness, is ascribed to virgins; for both apostles who are celebrated in this hymn were both preachers of the evangelical teaching and adorned with the crown of martyrdom. Moreover, by the name of the heavens the apostles are fittingly understood here, because in dignity they excel other men as the heavens rise above the earth and are more excellent than it. And this is also seen to be frequently observed in Sacred Scripture, as there: “The heavens declare the glory of God,” and “the heavens have announced his justice,” both of which are attributed to the apostles. 2. In the second verse. Iudices sæcli, vera mundi lumina . That they are judges of the age is testified by our Lord in Matthew, when he says: “Amen I say to you, that you who have followed me, in the regeneration, when the Son of Man shall sit in the seat of majesty, you also shall sit on twelve thrones, judging the twelve tribes of Israel.” And Paul, writing to the Corinthians about himself and the other elect, says: “Do we not judge angels?” That they are truly the lights of the world is clear from the words of the Lord, by which he says to the apostles: “You are the light of the world.” Of these two, the one, namely Peter, triumphed through the cross; the other, namely Paul, triumphed by the sword, because he too was beheaded with the sword for the name of Christ, while Peter was fixed to the cross. Finally, both are crowned with laurel, that is, crowned with laurel, indeed adorned with the victorious crown of eternal glory; they possess the senate of life, because they have been enrolled among the senators of the heavenly kingdom and made assessors of the eternal judge. For the senate is the company and assembly of those very senators. Virgil: “They choose the laws and magistracies.”

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Transcription: ATR-1

E X P O. 273 conium: quod ecclesia sancta in horum apostolorum laudem decantat, scilicet. Isti sunt duæ oliuæ, & duo candelabra lucentia ante dominum, habent potestatem claudere cælum nubibus, & aperire portas eius: quia linguæ eorum clauces cæli factæ sunt. < Apoc. 11> Quod partim sumptum est ex illo verbo in Apocalypsi. Hi sunt duæ oliuæ & duo candelabra: in conspectu domini terræ, stantes, hi habent potestatem claudendi cælum: ne pluat diebus prophetiæ eorum. Fortia autem vocantur hic vincula peccatorum: quia dura sunt & solida, arctiusque nos constringentia cum illis < Esa. 43> implicamur atque innectimur. Neque enim viribus nostris dissolui possunt: sed sola dei miseratrice bonitate & gratia, qui dicit per prophetam. Ego sum qui deleo iniquitates vestras. 3 In tertio versu. Laruas repellunt vltra mundi limites. Laruæ dicuntur hic noxiæ inferoru[m] vmbræ & lemures, maligni scilicet spiritus: & dæmones q[ui] horroré incutiu[n]t & terroré hominib[us] quos infestat. Vnde laruati dicu[n]tur furiosi & mète capti: quasi à laruis exterriti quos & energuminos & arreptitios voca[n]t. Quoni[n]a igitur expellendoru[m] malignoru[m] spirituu[m] potestate[m] habueru[n]t hi duo præclari apostoli: & adeò quide[m] insignum, vt persudariola & sencinectia beati Pauli vexatorum corporib[us] superposita coerciti lega[n]tur & expulsi spiritus nequa[m]: < Ioan. 13> rectè hic laruas expulisse mudo dicuntur. Quod etiam de extirpato prophano idolorum cultu per ipsorum prædicationem, aptè intelligitur. Quia enim illa gentium idola erant pessima dæmonia: eliminatis illis & damnata omni spurcitia, sacrilegóque ritu illius nefandi cultus, certe dæmones ipsi sunt per apostorum operam mundo eiecti. < Ioan. 10> 4 In quarto versu. Petrus beatus catenarum laqueos. Exactis apostolorum sacra nota est historia: quomodo < Act. 12> Petrus ab impto Herode coiectus in carcerem & vinctus, angelo authore & duce liberatus est & carcere eductus. Pastor autem gregis hic appellatur: quia tertio ei à domino cura commissa est agnos suos ouesque pascendi. Vnde & luporum nomine qui insidi[n]tur ouili, hic dæmones accipiuntur, sicut & in illa parabola domini de pastore & mercenario, cum ait. Mercenarius aute[m] & qui non est pastor: videt lupum veni[n]tem & fugit, & lupus rapit & dispergit oues. In

Transcription: Translated (English)

E X P O. 273 conium: which the holy Church sings in praise of these apostles, namely: “These are the two olives, and two candlesticks shining before the Lord; they have power to shut heaven with clouds, and to open its gates: because their tongues have been made the keys of heaven.” < Apoc. 11> This is partly taken from that word in the Apocalypse. “These are the two olives and two candlesticks: standing in the sight of the Lord of the earth, these have power to shut heaven, so that it does not rain in the days of their prophecy.” But strong bonds are called here the bonds of sinners: because they are hard and solid, and binding us more tightly when we are entangled and fastened with them < Esa. 43>. For they cannot be loosened by our own strength: but only by the merciful goodness and grace of God, who says through the prophet: “I am he who blots out your iniquities.” 3 In the third verse. They drive away phantoms beyond the limits of the world. Phantoms are here called harmful shades of the underworld and lemures, that is, evil spirits and demons, who strike terror and fear into the men whom they afflict. Hence those possessed by phantoms are called madmen and men seized in mind: as if terrified by phantoms, whom they also call energumens and the possessed. Since therefore these two distinguished apostles had the power of expelling evil spirits: and indeed so remarkably, that by the handkerchiefs and aprons of blessed Paul the bodies of those tormented were laid upon, and the wicked spirit was restrained and expelled, < Ioan. 13> they are rightly said here to have driven out phantoms from the world. This is also suitably understood of the uprooting of profane idol worship through their preaching. For since those idols of the nations were the worst demons: with them removed and all foulness condemned, and the sacrilegious rite of that impious worship, certainly the demons themselves were cast out of the world through the work of the apostles. < Ioan. 10> 4 In the fourth verse. Blessed Peter [broke] the bonds of chains. The sacred history of the apostles is well known: how < Act. 12> Peter, thrown by wicked Herod into prison and bound, was freed by the authority and guidance of an angel and led out of prison. But he is here called shepherd of the flock: because the care of feeding his lambs and sheep was entrusted to him by the Lord a third time. Hence under the name of wolves, which lie in wait for the sheepfold, demons are here understood, just as in that parable of the Lord about the shepherd and the hired servant, when he says: “But the hired man, who is not the shepherd, sees the wolf coming and flees, and the wolf catches and scatters the sheep.” In

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Transcription: ATR-1

Hymnorum fabulæ in scænis actio vbi diuersæ personæ introducuntur: & aliis accedentibus, aliis autem discedentibus, à diuersis & ad diuersos textus narrationis expletur, sicut in com[m]odiis & tragoediis, quod genus carminis: teste Hieronymo cantari solebat. Vnde etiam de sacrosancta virgine canit ecclesia. Ante thorum huius virginis: frequetate nobis dulcia cantica dramatis. Et id nomen: tertia declinationis est, & sine g intermedio scribi debet. Nam dragma, æ, cum g & in prima inflexione: genus est ponderis. 3 In tertio versu. Hæc paranympho dum credit. Paranymphus dicitur latinè pronubus: qui scilicet ex parte viri nuptiis preest sicut pronuba: mulier quæ ex parte vxoris adhibebatur. Quare apud Christianos, sacerdotes qui ad nuptiarum foedera celebrada adhibentur: greco nomine paranymphi, latino verò pronubi à nobis dicitur. Et quoniam angelus Gabriel à deo missus est ad commercium illud del cum homine, & foedus indissolubile in virginali vtero complendum, illi denúciandum: rectè quasi spiritualium illarum nuptiarum nuncius, hic paranymphus dicitur. 4 In quarto versu. Confestim montes adiit. Quoniam Nazareth in loco decliviore atque demissiore sita est quàm Hierosolyma, vbi domus etat Zachariæ: sacrosancta virgo Maria à domo sua profecta ad visitandam Elizabeth in æditiore loco habitantem, rectè montes adiisse dicitur. Hoc & Lucas in euangelio perhibet dicens. <Lucæ, 1> Exurgens Maria abiit in montana cum festinatione in ciuitatem Iuda, & intrauit in domum Zachariæ, & salutauit Elizabeth. 5 In quinto versu. Sacri iunguntur vteri. Matrum scilicet, super naturam & diuina virtute grauidarum: vt pote Elizabeth sanctum Ioannem gestantis vtero, & Maria virginis filium dei castis visceribus complexæ. Ita & sacri iunguntur ambarum nati. Nam vt audiuit vocem salutationis Maria Elizabeth: exultauit in gaudio infans in vtero eius, vt ex euangelio Lucæ constat, & id quidem: ob præsentiam domini sui: quem vt potuit veneratus est. IN EO-

Transcription: Translated (English)

“Hymnorum” a dramatic action in which various persons are introduced; and, as some come on, others go off, the course of the narrative is completed by different persons and to different persons, as in comedies and tragedies. This kind of song, as Jerome testifies, used to be sung. Hence also the Church sings of the most sacred Virgin: “Before the bed of this virgin, let us frequently sing sweet songs of the drama.” And this name belongs to the third declension, and ought to be written without an intermediate g. For dragma, æ, with g and in the first inflection, is a weight. 3 In the third verse: “This, while she entrusts it to the paranymph.” Paranymph is called in Latin pronubus, namely the one who on the husband’s side presides over the marriage, just as pronuba is the woman who was used on the wife’s side. Therefore among Christians, the priests who are employed to celebrate the bonds of marriage are called by the Greek name paranymphs, but by us pronubi in Latin. And because the angel Gabriel was sent by God to that union with man, and to announce to her the indissoluble covenant to be fulfilled in the virginal womb, he is rightly called here, as it were the messenger of those spiritual nuptials, a paranymph. 4 In the fourth verse: “Immediately she went up the mountains.” Since Nazareth is situated in a lower and more depressed place than Jerusalem, where the house of Zechariah was, the most sacred Virgin Mary, having set out from her own house to visit Elizabeth, who lived in a higher place, is rightly said to have gone up into the mountains. Luke also bears this out in the Gospel, saying: “And Mary arose in those days and went into the hill country with haste, into a city of Juda; and entered into the house of Zechariah, and saluted Elizabeth.” 5 In the fifth verse: “The sacred wombs are joined.” Namely, those of mothers pregnant beyond nature and by divine power: such as Elizabeth bearing the holy John in her womb, and Mary, a virgin, having enclosed the Son of God in her chaste inward parts. Thus the sacred offspring of both are joined. For when Elizabeth heard the voice of Mary’s salutation, the infant in her womb leaped for joy, as is clear from the Gospel of Luke, and that indeed because of the presence of his Lord, whom he honored as best he could. IN EO-

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EXP O. 279 Matrem vatis mirifici: num: Et vates cum præconio Patrem & patris filium, Reddit salutes domino. Sanctu quoq[ue] paraclitum. 5 Laudemus & nos domi Nunc & per omne seculu[m]. Hic hymnæ præcedenti similis, numeru[m] syllabaru[m] in vnoquoque carminu[m] respondente habet carmini iabico dimetro, non tamen pedes illi consentaneos, cum trochæus & pyrrhichius passim omnibus in sedibus collocentur, & spondeus plærúnque secundu[m] occupet locu[m]. Referu[n]tur i eo p[ræ]clara miracula, in coceptu filij dei & sui præcursoris natura stupete facta, & benigna illa visitatio mutuáq[ue]; sanctaru[m] matru[m] salutatio: cu[m] exultatio[n]e [n]o[n]satis [n]o[n]tero materno IANNOTATIONES. In primo versu. En miranda prodigia. Prodigium interpretatur quasi porrò dictu[m]: quòd porrò dicat, atque significet & futurum aliquid esse portendat. cum scilicet quippiam præter solitum naturæ morem contingit, & venturum quicquam prænúciat. Hic auté. vt & sæpe alias, pro miraculo sumitur. Cæteru[m] in eodem versu, virguncula, nunc à virga diminutiu[m] est, & paruam significat virgam, nunc à virgine: & puellam signat intactam. in qua quidem secunda significatio[n]e hic accipitur. Denique gerulus dicitur portator atque baiulus, qui scilicet aliquid fert, & à gero, is, proficiscitur, corripitque penultimam. Inde in foeminino genere formatur gerula, id est gestatrix siue portatrix. 2 In secundo versu. Anus ætate marcida. Id marcidum dicitur, quod iâ co[n]putruit, effoetu[m] est & defectu[m] virib[us], vt flores deceipti: cu[m] suu[m] p[ro]dut vigoré elanguidi, natuumq[ue] colore. Et quoniam sancta Elizabeth iam processerat in diebus suis, & ob senium sterilis erat: hic marcida dicitur, & eius viscera ad partum fuisse gelida. 3 In tertio versu. Naturæque molimina. Moliri verbum deponens, vnico l scribi debet, & omnia ab eo derivata. significatque ingenio vel corpore ad aliquid agendum moueri siue conari. Inde molimé, conatus. Amb. Nescit tarda molimina, spiritussâcti gratia. 4 In quarto versu. Et vates cum præconio. Per vatem hoc oco sanctus Ioannes Baptista intelligitur, præclarus quidem propheta, immò & plus quam propheta. Is autem cum præconio reddidit salutes siue salutatione[m] do- s iiij mino

Transcription: Translated (English)

EXP O. 279 The mother of the wondrous prophet: for And the prophet, with heralding, renders salutations to the Lord, and the holy Paraclete. 5 Let us also praise at home, now and throughout all ages. This hymn, similar to the preceding one, has in each verse the number of syllables corresponding to the iambic dimeter, though not the feet in agreement with it, since a trochee and pyrrhic are placed here and there in all the positions, and the spondee for the most part occupies the second place. In it are referred the illustrious miracles: in the conception of the Son of God and of his forerunner, the wonder-struck nature of things, and that kindly visitation and mutual salutation of the holy mothers; with exultation not sufficiently at the maternal breast ANNOTATIONS. On the first verse. Behold wondrous prodigies. A prodigy is interpreted as if something said in advance; because it speaks beforehand, and signifies and foretells that something future is to come. When, namely, something happens contrary to the ordinary course of nature, and proclaims something yet to come. Here, however, as often elsewhere, it is taken for a miracle. Moreover, in the same verse, virguncula, now from virga is a diminutive, and signifies a small rod, now from virgo, and denotes an untouched maiden. In this second meaning it is taken here. Finally, gerulus means carrier and bearer, one who carries something, and it comes from gero, is, and shortens the penultimate syllable. Hence in the feminine gender is formed gerula, that is, a female bearer or carrier. 2 On the second verse. Anus ætate marcida. That is called marcidum which has already decayed, is spent, and weakened in strength, as flowers wither; when their vigor has been worn away and their color faded. And since holy Elizabeth had already advanced in her days, and was barren because of old age, she is here called withered, and her inward parts are said to have been cold for childbearing. 3 On the third verse. Naturæque molimina. The deponent verb moliri should be written with a single l, and all words derived from it. And it signifies to be moved or to strive, in mind or body, to do something. Hence molimen, an effort. Amb. It knows not the slow efforts, by the grace of the Holy Spirit. 4 On the fourth verse. Et vates cum præconio. By the prophet here is understood Saint John the Baptist, indeed a renowned prophet, or rather more than a prophet. And he, with heralding, rendered salutations, or a salutation, to the Lord

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Hymnorum mino, non quidem voce aut lingua sensibili, cum nec- dum natus esset, sed animo & gestiente corporis motu: quâ- do ad salutationem deiparæ virginis exultauit in gaudio in vtero materno sentiens domini sui præsentiam. 1 De Sancta Margarita. P Ange chorus hymnum dei filio: De martyris Margaritæ prælio: Quæ præfecto passa sub Olybrio. Consecrari meruit martyrio. 2 Iesu Christi propter diligentiam: Se præfecti spernit esse sociam. Per diuinam impolluta gratiam: Mundi huius cuasit spurcitiam. 3 Castigatur, carceratur regia. Sed de cælo tenebrosa nubila: Illuminant magnifica lumina. Audit inaudita consolamina. 4 A dracone deuoratur pessimo: Signo crucis exit potentissimo. Ligno subleuatur in altissimo: Tormento discruciatur plurimo. 5 Caro ferro scalpitur sanctissima: Concrematur lampade terrifica. Ad æthera Christi clamat anima: Iudicium meum deus iudica. 6 Immergitur aquæ uirgo regia: Coxa simul, manus & uestigia, Abluuntur dum in aqua media: Ligamina dirumpuntur fortia. 7 Decollari datur carnificibus: Extra castrum ducitur uerberibus. Decollatur, fertur in cælestibus: Angelicis vlnis & concentibus. 8 Supplicamus ergo tibi domina. Qui

Transcription: Translated (English)

Hymns mine, not indeed with voice or audible tongue, since he had not yet been born, but with mind and with the bodily movement of joy: when, at the greeting of the Virgin Mother of God, he leapt for joy in the womb, sensing the presence of his Lord. 1 Of Saint Margaret. Let the choir sing a hymn to the Son of God: Of the martyr Margaret’s combat: Who, suffering under the prefect Olybrius, Deserved to be consecrated by martyrdom. 2 For the love of Jesus Christ: She disdains to be the prefect’s companion. By divine and undefiled grace: She repelled the filthiness of this world. 3 She is punished, imprisoned in the royal prison. But from heaven the dark clouds Are illuminated by glorious lights. She hears consolations never before heard. 4 She is devoured by the worst dragon: By the sign of the cross she escapes most powerfully. She is lifted up on the highest beam: With many torments she is racked. 5 Her most holy flesh is scraped with iron: She is burned with a dreadful lamp. To the heavens the soul of Christ cries out: God, judge my judgment. 6 The royal virgin is plunged into the water: Her thigh, hands, and feet together, Are washed while in the middle of the water: The strong bonds are broken apart. 7 She is handed over to the executioners to be beheaded: She is led outside the camp with beatings. She is beheaded, and is borne into the heavens: By angelic arms and songs. 8 Therefore we entreat you, O lady. Who

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EXPO. 283 versus carminum exitus & desinentiæ in eandem concurrerent terminationem. Intelligatur autem hic nom[m]e illud regia, adiectiuum esse: subaudiaturque suum substantiu[m], virgo aut puella. 4 In quarto versu. A dracone deuoratur pessimo. Nomine draconis intelligatur hic dæmon nefandus: qui teterrimo carcere clausam sanctam virginem exierrere volens, in forma horrendi draconis eam viuam (vt visum est) absorbuit. Verum cum illa sacro viuificæ crucis signaculo se muniuisset: per mediam crepantis aluum illæsa emersit. 9 In nono versu. Mundi creatori patri gloria. Ita potius legendum est: quàm omnium creatori patri gloria, vt hendeasyllabum vndecimque syllabarum sit illud carmè sicut & reliqua omnia huius hymni carmina. Quòd si omnium quis dixerit: duodecim syllabas complectens hoc carmen, in numero syllabarum à cæteris discrepabit. At satius est si non recta seruatur syllabarum quantitas: saltem debitum earum numerum non negligere, & in eo conformitatem tenere. DE SANCTA MARIA I Magdalena. Auda mater ecclesia: Et à morbo multiplici. Lauda Christi clemètiam. Verbo curatur medici. Qui septem purgat uitia: 5 Surgentem cu[m] victoria Per septiformem gratiam. Iesum uidit ab inferis. 2 Maria soror Lazari Quæ plus ardebat cæteris. Quæ tot commisitcrimina: 6 Contriti cordis puctio Ab ipsa sauce tartari Cum lachrymarum fluuo: Redit ad uitæ præmia. Et pietatis actio 3 Post fluxæ carnis scadala Rcam soluit à uitio. Fit ex lebete phiala. 7 Soli deo sit gloria In uas translata gloriæ: Pro multiplici gratia. De uase contumeliæ. Qui culpas & supplicia 4 Aegra currit ad medicu[m] Remittit: & dat præmia. Vas ferens aromaticum. Amen. Car-

Transcription: Translated (English)

EXPO. 283 that the endings of the verses and of the lines would converge into the same ending. But here let that word regia be understood as an adjective; and let its noun, virgo or puella, be supplied. 4 In the fourth verse. “A dracone devoratur pessimo.” By the name “dragon” is to be understood here that wicked demon, who, wishing to shut up the holy virgin in a most loathsome prison, in the form of a dreadful dragon swallowed her alive, as it seemed. But when she had fortified herself with the sacred sign of the life-giving cross, she emerged unharmed through the dragon’s bursting belly. 9 In the ninth verse. “Mundi creatori patri gloria.” It should rather be read thus than “omnium creatori patri gloria,” so that the line may be a hendecasyllable of eleven syllables, like all the other lines of this hymn. If, however, someone were to say “omnium,” this line, containing twelve syllables, would differ in syllable count from the others. Yet it is better, if the exact quantity of the syllables is not preserved, at least not to neglect their proper number and to maintain conformity in that respect. DE SANCTA MARIA I. Magdalene. Praise, O mother Church: And from manifold sickness. Praise the mercy of Christ. By the word of the physician is healed. Who cleanses seven vices: 5 Rising with victory Through sevenfold grace. Jesus she saw from hell. 2 Mary, sister of Lazarus, Who burned more than the others. Who committed so many crimes: 6 The wound of a contrite heart From the very jaws of Tartarus, With a flood of tears: Returns to the rewards of life. And an act of piety 3 After the stumbling of the frail flesh, Sets the reed free from vice. She becomes from a vessel a vessel of glory. 7 To God alone be glory From a vessel of disgrace. For the manifold grace. 4 Sick, she runs to the physician, Who remits sins and punishments, Bearing an aromatic vessel, And gives rewards. Amen. Car-

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EXO. 287 & virgo Maria, ex stirpe David & radice Iesse pgenitaest: sicut p[ro]dixerat Esa. Egredietur (i[us]t) virga de radice Iesse & flos de radice ei[us] ascendet: & requiescet super e[ss]e spirit[us] domini. Vbi per virgam: intelligitur ad literam virgo Maria, & per florem inde prodeuntem: dominus noster, etiam sine hæsitatione ex progenie David natus, vt aperta scripturarum comprobant testimonia. Quare & sancta Anna ex qua prodijt virgo Maria, eius & filius Iesus Christus etiam ex stirpe David emanauit. Non enim possunt ex diversa origine prodire parentes & liberi: cum filij, progeni torum sequantur stemmata. IN TRANSFIGURATIONE domini. Aude mater pietatis In ualle gementium: Pro ducatu dignitatis Christi regis omnium. Quo dilecta prædotaris In culmine montium. 2 Vbi patres præcellentes In mortali corpore: Admirantes, assistentes De tam grandi munere: Diuinum lumen cernentes Iu creato lumine. Quod uertices prophetarum Præcolunt deuotius. Moyses lumen præclarum. Legis datæ cælitus: Et Helias iubar magnum Zælo dei feruidus. 4 Præsentia deitatis Declaratur prouide: Inaudita uoce patris De supremo germine. Et spiritu ueritatis Forma nubis lucidæ. 5 Genitori, genitoq[ue] Laus & iubilatio. Salus, honor, uirtus quoque Sit & benedictio. Procedenti ab utroque Compar sit laudatio. Amen. Hymnus

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EXO. 287 and the Virgin Mary, born from the line of David and the root of Jesse: as Isaiah had foretold, “There shall come forth a rod from the root of Jesse, and a flower shall rise from his root”; and the spirit of the Lord shall rest upon it. Where by the rod, the Virgin Mary is understood literally, and by the flower springing forth from it: our Lord, likewise without hesitation born from the lineage of David, as the clear testimonies of Scripture prove. Therefore also Saint Anna, from whom the Virgin Mary came forth, and her son Jesus Christ, also issued from the stock of David. For parents and children cannot come forth from different origins, since children follow the lineages of their forebears. IN THE TRANSFIGURATION of the Lord. Mother of piety, boldly in the valley of sighing ones: For the leadership of dignity of Christ, king of all. With what loveliness you are adorned on the summit of the mountains. 2 Where the outstanding fathers in mortal body: Wondering, standing by at so great a gift: Beholding divine light in created light. Which the peaks of the prophets most devoutly honor. Moses, the brilliant light of the law given from heaven: And Elijah, the great radiance, fervent in zeal for God. 4 The presence of the deity is prudently made manifest: By the unheard voice of the Father from the highest stock. And by the Spirit of truth in the form of a shining cloud. 5 To the Father and to the Son be praise and jubilation. Salvation, honor, and power also and blessing. To the One proceeding from both let praise be equal. Amen. Hymn

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EXO. 291 spicitur imprimis attestatio de Christo per veteris & noui testamenti patres, per legem itidem & prophetas: quòd ipse is est qui missus est à deo ad mundi salutem. Secundo supremæ ac individuæ trinitatis: in eadem est manifestatio patris quidem in voce. filij vero: in carne fulgida & cælesti splendore conspicua, spiritus autem sancti: in nube lucida. Tertio gloriæ beatorum in regno cælesti manifestata est species & quædam representatio: ex qua tanquam subruta imagine coniectare possint discipuli eorumque affectatores fideles, quanta sit amplitudo & copia beatitudinis æternæ, repromissæ ijs qui legitimè in agone certauerint: vt exinde incitentur ad animosè dimicandum contra aduersarios. 3 In tertio versu. Desudantes militiæ. Non hic desidentes legendum est: vt aliqui habent libri, quòd eius dictio- nis significatio: sensui huius loci repugnet. Est enim deside re: cum quiere sedere, & quasi continuè sedere, seu sedendo tempus consumere. Vnde formantur dees & delidiosus: idem significantia quod ociosus & ignauus, & desidia: ocium, ignauia. At qui desidet: neque rectè exercet mili- tiam neque ad assequendum brauium se accingit. Desudare verò est cum sudore elaborare, eniti & conari, quod qui facit: munia militiæ rectè exequitur, & brauio dignus habetur: Itaque milites Christi, apostoli scilicet & discipuli, intuentes spectaculum illud futuri in cælo præmij: exinde roborantur, confortanturque in acie & bello spirituali contra hostes iustitiæ & veritatis, desudantes ac insistentes illi militiæ, agoni & certamini, vt assequantur brauium: cuius dulcedinem, preciositatem & pulchritudine aliquantulum prægustarunt. 4 In quarto versu. Pro quo se cunctis obiicit. Christus (inquit) pro illo brauio assequendo se in hac transfiguratione omnibus proponit atque ostedit in forma gloriosa: quasi iam beatum. Integram autem beatitudinem & plenam atque completam: perfecte nunc ostendit cælestibus ciuibus in regno suo immortali. Itaque tunc cu[m] transfigutatus est, in parte exhibuit, atque in portiuncula quadam ante monstrauit: quòd postea pæfectè atque exuberanter erat daturus, vt per illud tantillum: inuitaret ad influentissimum suum fontem. 1 ij

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EXO. 291 First, the testimony concerning Christ is considered, by the fathers of the Old and New Testament, by the Law likewise and the Prophets: that He is the one who was sent by God for the salvation of the world. Second, the manifestation of the supreme and undivided Trinity: in it there is a manifestation of the Father indeed in the voice, of the Son in the flesh, shining and conspicuous with heavenly splendor, but of the Holy Spirit in the bright cloud. Third, a likeness and certain representation of the glory of the blessed in the heavenly kingdom is made manifest: from which, as from a ruined image, the disciples and their faithful followers may conjecture how great is the abundance and fullness of eternal blessedness promised to those who have lawfully contended in the struggle: so that from this they may be stirred up to fight courageously against their adversaries. 3 In the third verse. “Sweating in the warfare.” Here it should not be read “desisting,” as some books have it, because the meaning of that word conflicts with the sense of this passage. For desidere means to sit idle, to sit as though continuously, or to spend time in sitting. Hence dees and delidiosus are formed; these signify the same as idle and sluggish, and desidia: idleness, sluggishness. But one who desists neither properly performs military service nor prepares himself to obtain the prize. To sweat, however, is to labor with sweat, to strive and to exert oneself; and he who does this properly carries out the duties of warfare, and is deemed worthy of the prize. Therefore the soldiers of Christ, that is, the apostles and disciples, beholding that spectacle of the reward to come in heaven, are thereby strengthened and encouraged in the line of battle and in the spiritual war against the enemies of righteousness and truth, sweating and persevering in that warfare, contest, and struggle, in order to obtain the prize: the sweetness, preciousness, and beauty of which they have tasted somewhat beforehand. 4 In the fourth verse. “For which he exposes himself to all.” Christ, he says, in order to obtain that prize, in this transfiguration sets himself before all and displays himself in glorious form, as though already blessed. But the whole blessedness, full and complete, he now perfectly shows to the citizens of heaven in his immortal kingdom. Thus then, when he was transfigured, he displayed it in part and showed it beforehand in a small portion: that afterward he might give it perfectly and abundantly, so that by that little he might invite them to his overflowing fountain. 1 ij

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EXO. 295 4 Extrema uox episcopi, Nihil fefellit, nam dies Prænunciatris gloriæ: Prædicta palma præstitit. I De eodem alius hymnus. Conscendat usque Et impijs tortoribus: sydera Sæuis deuictis hostibus, Cæliq; pulset intima Nunc gaudet in cælestibus. Vox atque cantus omnium 4 Ipse dignetur domi- Te deum collaudantium. . num Adest nanque festiuitas Rogare clementissimum: Et dies uenerabilis, Vt ab æternis ignibus In qua cælum pro meritis Nos seruet, & dæmonibus. Laurentius ingressus est. 5 Deo patri sit gloria Qui superatis ignibus Eiusq; soli filio, &c. II Duorum præsentium hymnorum de sancto Laurentio propositorum: primus carminis iambici dimetri legem in- tegrè & ad vnguem seruat, non autem secundus: nam in prima sede pro spondeo nunc trochæum habet nunc pyr- rhichium. In secunda verò, pro iambo quandoque spon- deum habet quandoque trochæum, & ita in tertio loco: vt solum numerum syllabarum videatur cum recto carmine iambico habere communem. Commendantur in eo dura certamina beati Laurentij: quæ constanter pertulit pro fi- de Christiana, quemadmodum Sixtus summus pontifex il li prædixerat. Demùm oratio ad deum funditur: vt preci- bus sancti Laurentij nos conseruet ab æternis gehennæ incendijs. I IANNOTATIONES. In primo versu. Nam morte mortem diruit. Beatus Laurentius morte sua preciosa in conspectu domini: & pro Christo suscepta: diruit mortem peccati & infidelitatis à multorum cordibus, qui perspe- cta eius indomabili constantia: ad Christum sunt conuersi. Eadem quoq; morte sua gloriosa: diruit mortem propriâ, nam etsi secundum corpus mortuus est: anima tamen e- ius translata ad vitam perpetuam, nihil dispendij ex t iiij mor-

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EXO. 295 4 The bishop’s final cry: “Nothing deceived him, for the day of the heralded glory has arrived; the foretold palm has been granted.” I Another hymn on the same subject. Let it ascend ever upward, even to the wicked tormentors; the stars, the savage enemies having been conquered, and let it strike the depths of heaven; now he rejoices among the blessed. The voice and chant of all those 4 praising You, O God, are present. For the feast is at hand and the venerable day, on which Lawrence entered heaven by his merits. He who, having overcome the fires, 5 to God the Father be glory, and to His only Son, etc. II Of the two hymns on Saint Lawrence here presented, the first of the iambic dimeter faithfully and exactly observes the rule of the metre; the second does not: for in the first foot, instead of a spondee, it now has a trochee, now a pyrrhic; in the second, instead of an iamb, it sometimes has a spondee, sometimes a trochee; and likewise in the third place. Thus it seems to share with correct iambic verse only the number of syllables. In it are celebrated the harsh struggles of blessed Lawrence, which he steadfastly endured for the Christian faith, just as the supreme pontiff Sixtus had foretold to him. Finally, a prayer is poured out to God: that by the prayers of Saint Lawrence He may preserve us from the eternal fires of hell. I NOTES. In the first verse. “For by death he destroyed death.” Blessed Lawrence, by his precious death in the sight of the Lord and accepted for Christ, destroyed the death of sin and unbelief from the hearts of many, who, seeing his unconquerable steadfastness, were converted to Christ. By that same glorious death of his, he also destroyed his own death; for although according to the body he died, yet his soul was transferred to everlasting life, suffering no loss from death.

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Hymnorum factionis illius, & in die lætitiæ cordis eius. Quibus verbis rex iple sapientissimus inuitat omnes ad videndum veru[m] Salomonem Christum, diademate spino coronatu[m]: quo mater sua synagoga ipsum adornauit, in die desponsationis ipsius cum ecclesia, sua dilecta spōsa. Demùm vna Sibyllarum suo etiam vaticinio prænunciauit Christu[m] spinaea corona circumambiendum, vt multiplici testimonio constet prædictam esse hanc Christi coronationem. Quæ autem & qualis fuerit illa Sibylla, aut quomodo cognominata: non habetur compertum. DE SVSCEPTIONE CORONAE SPI- neæ domini: alius hymnus. Eus tuorum militu[m] Iubilus uocis melicæ Sors et corona Concurrat mentis gaudio. præmium: 4 Nostra cōseruat regio: Tuæ coronæ meritum Tibi thesaurum inclytum. Confer medellu[m] omnium. Imminente iudicio: 2 Tuæ corona spinea: Resumes hoc depositum. Tuos coronet aurea. 5 Qui tanto diademate Tua nobilis humilitas: Nos coronat in stadio: Pænas repellat debitas. Cum utriusque pneumate 3 Tuæ coronæ misticæ Sit laus patri cum filio. Suscepto patrocinio: Amen. Carminis iābici dimetri solam gerit speciem hic hymnus: legem autem eius nequaqua[m] exactè seruat, sed rythmicam potius modulationem & consonantiâ in exitu carminum eiusdem versus. Commendatur in eo corona spinaea domini, quam Christus humiliter pro nobis pertulit: & per quam multa nobis contulit beneficia, potissimùm coronationem gloriosam quam decurso stadio expectamus in regno cælorum, quam sanè coronationem: in hoc hymno suppliciter exposcimus. 1 CANNOTATONES. In primo versus. Sors & corona, præmium. Christus suorum militum est sors: quoniâ est pars & portio eorum, quem assequentur post confectam suam militiam. Est & eorum corona secundum acti- uam

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of the hymns of that faction, and on the day of the gladness of his heart. By these words that very wise king invites all to behold the true Solomon, Christ, crowned with a diadem of thorns, with which his mother the synagogue adorned him, on the day of his betrothal with the church, his beloved bride. Finally, one of the Sibyls also foretold in her prophecy that Christ was to be encircled with a crown of thorns, so that by multiple testimony it may be established that this crowning of Christ was foretold. But which and what sort that Sibyl was, or by what surname she was known, is not certainly established. OF THE RECEIVING OF THE CROWN OF THORNS of the Lord: another hymn. Joy of your soldiers, with the sweet voice of song, May lot and crown meet with the joy of the mind. reward: 4 Our kingdom preserves us; The merit of Your crown, illustrious treasure to You. Bring healing for all. The judgment is near: 2 Your crown of thorns: Take back this pledge. May the golden crown crown Yours. 5 You who with so great a diadem Your noble humility: crowns us in the contest; May it repel the penalties due. With the Spirit of both 3 Your mystical crown: let there be praise to the Father with the Son. Having received patronage. Amen. This hymn has only the appearance of iambic dimeter; but it in no way exactly preserves its rule, rather its rhythmic modulation and the agreement in the endings of the verses are more noticeable. In it is commended the crown of thorns of the Lord, which Christ humbly endured for us; and through which he conferred many benefits on us, especially the glorious crown which, after the course of our race, we await in the kingdom of heaven, and this crown indeed: in this hymn we humbly ask for it. 1 NOTES. In the first verse: Lot and crown, reward. Christ is the lot of his soldiers: because he is their part and portion, whom they shall attain after the completion of their warfare. He is also their crown according to the active

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EXPO. 310 uam rationem, quoniam eos demùm victores coronabit in cælis. Denique est præmium eorundem: quoniam est ipsorum merces copiosa in regno cælorum, quemadmodum dixit Abrah[æ]c. < Gene. 15> Ego protector tuus sum: & merces tua magnanimis. Accommodatior autem huius carminis esset sermo: si geminata coniunctione ita legeretur, sors, & corona, & præmium, quoniam non solet coniunctio illa inter primum & secudum copulatum poni: nisi etiam collocetur inter secundum & tertium: si affuerit. 2 In secundo versu. Tuos coronet aurea. Adiectiu[m] illud, in ablatiuo casu collocari intelligatur. & corona spina in nominatiuo, vt sensus sit, tuum sertum spineum in terris tuo capiti impositum: aureo nos diademate coronet in cælis. Sustulit enim Christus hic pro nobis spineam coronam, vt aure[us] coronæ decore nos exornaret in regno cælesti. In tertio autem versu corona domini spina dicitur mystica: quia significabat regnum & dominatu[m] Christi in Iudæos & omnes fideles, quanuis id non intelligentes milites: per ludibriu[m] ipsum appellarint regem Iudæorum. Coronæ autem spinae patrocinium susceptu[m] est ab iis: ad quos delatum est hoc sacrum pignus, cuius præsidio & munimine tuti redduntur ab hostium insultibus: & protectione firmantur. Demùm vox melica dicitur vox harmonica, nam melos vnde id deducitur adiectiu[m]: concentum & melodiam signat. 4 In quarto versu. Nostra conseruat regio Inclyta Gallorum regio & præsertim florentissima vrbs Parisiensis: hunc sacræ coronæ spinae thesaurum conseruat in regio illius palacio reconditum. Instance autem iudicio extremo, Christus hoc resumer depositum, humanæque custodiæ commissum: quoniam sicut cum cruce, clavis, flagellis & aliis suæ passionis insignib[us] apparebit in iudicio, ita & cum spinae corona angelico ministerio deferenda. Quare vt ipsa corona exhibeatur coram omnium conspectibus: repetetur à Christo, & ab eo loco vbi reposita est accipietur. In quinto verò versu Christus in huius mundi stadio dicitur nos coronare tanto diademate, coronæ scilicet spinae, quoniam nos exornat & nobilitat eo beneficio. vt repositum apud nos habeamus tâ preciosum thesaurum, contactu sacratissimi capitis sui consecratum, & precioso

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EXPO. 310 in consideration of them, since He will crown only those victors in heaven. Finally, there is the reward of the same: for their recompense is abundant in the kingdom of heaven, as He said to Abraham. <Gen. 15> I am your protector: and your reward [is] great. A more suitable arrangement of this hymn would be the following: if the conjunction were read doubled, thus: lot, and crown, and reward; for that conjunction is not usually placed between the first and second connected terms: unless it is also placed between the second and third, if it be present. 2 In the second verse. May He crown yours with gold. That adjective should be understood as placed in the ablative case, and “crown of thorns” in the nominative, so that the sense is: your thorny wreath placed on your head on earth; may He crown us with a golden diadem in heaven. For Christ here took upon Himself the crown of thorns for us, so that He might adorn us with the splendor of a golden crown in the heavenly kingdom. In the third verse, however, the crown of the Lord is called mystical thorns, because it signified the kingdom and dominion of Christ over the Jews and all the faithful, although the soldiers, not understanding this, by their mockery called Him King of the Jews. The protection of the crown of thorns has been undertaken by those to whom this sacred pledge has been entrusted; by its aid and defense they are made safe from the insults of enemies and are strengthened by its protection. Lastly, the word melica is called a harmonic word, for from melos, from which it is derived, comes the adjective; it signifies concord and melody. 4 In the fourth verse. Our illustrious realm preserves this treasure of the sacred crown of thorns: the realm of the French, and especially the most flourishing city of Paris, preserves it hidden in that royal palace. But at the last judgment Christ will take back this deposit, committed to human guardianship; for just as He will appear in judgment with the cross, nails, scourges, and other signs of His Passion, so also with the crown of thorns to be borne by angelic ministry. Therefore, so that the crown itself may be displayed before the eyes of all, it will be taken back by Christ and received from the place where it has been laid up. In the fifth verse, Christ is said in the arena of this world to crown us with so great a diadem, namely the crown of thorns, because He adorns and ennobles us by that benefit, so that we may have deposited with us so precious a treasure, consecrated by the touch of His most sacred head, and precious

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Hymnorum Hymnus iste carmini trochaico, alemanio & euripidio alternatim intertis est persimilis: in vnoquoque versu sex habens carmina, quorum primum, tertium, & quintu[m] quatuor habent pedes disyllabos, penultimamque longam aut in tenore prolationis longæ persimilem: & in exitu syllabarum consonantiam atque conformitatem Secundum verò, quartum, & sextum: tres habent pedes itidem disyllabos, & syllabam in calce superabundantem: insuper penultimam syllabam seruant breuem, & mutuum in exitu syllabarum responsum eundemque sonum. Verùm loco trochæi, qui hoc in carmine deberet tenere dominatum & omnibus in locis præsertim paribus constitui: ponitur nûc spondeus: nunc iambus, nunc pyrrhichius, contra huiusce carminis leges. Inuitatur in eo ecclesia fidelium adhuc in terris subsistens, ad gaudium & exultationem in domini transfiguratione gloriosa demonstrandam: ob sacratissima mysteria & cælestis gloriæ & manifestationis sanctæ trinitatis, inibi referata atque declarata coram testibus veteris & nouæ legis. I IANNOTATIONES. In primo versu. In culmine montium. Id dictum est: aut quia ecclesia hic militans, in monte sancto Syon constituta in scripturis dicitur, secundum <Psal.88> illud verbum psalmi. Fundamenta eius in montibus sanctis: & per hanc transfigurationem sublimata, & nouis dotata dignitatum insignibus effulget, aut quia ipsa domini transfiguratio: in fastigio excelsi montis (vt enarrat evangelium) ostensa est. 2 In secundo versu. Vbi patres præcellentes. Isti eximij patres fuerunt tres illi apostoli, Petrus, Ioannes: & Iacobus frater eius: assumpti à domino & admissi ad foelix illud & sacrum spectaculum transfigurationis dominicæ. Et recté dicuntur præcellentes. Nam antiquis patribus patriarchis & prophetis ipsi tanto fuerunt præstantiores: quanto Christus Moyse, noua lex veteri, & veritas imagine ac vmbra est eminentior. Viderût item illi, diuinum lumen cælestis gloriæ quam tunc prælibarunt: in lumine creato ipsos circunfulgente, & clarissimo iubare illis irradiante. 3 In tertio versu. Quod vertices prophetarum. Moyses & Helias hic dicuntur vertices prophetarum: quoniam inter

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Hymns This hymn is very similar to the trochaic, alcaic, and euripidean songs set alternately: in each verse it has six lines, of which the first, third, and fifth have four feet, the feet being disyllabic, and the penultimate long, or very similar in the length of pronunciation; and in the endings of the syllables there is harmony and conformity. The second, fourth, and sixth, however, have three feet likewise disyllabic, and an extra syllable at the end; moreover they keep the penultimate syllable short, and the same response and sound in the ending of the syllables. But in place of the trochee, which ought to hold dominion in this poem and be set in all places, especially in even positions, a spondee is now placed; now an iamb, now a pyrrhic, contrary to the laws of this poem. In it the Church of the faithful, still dwelling on earth, is invited to joy and exultation in order to show the glorious transfiguration of the Lord: on account of the most sacred mysteries of heavenly glory and the manifestation of the Holy Trinity, there set forth and declared before the witnesses of the Old and New Law. I. NOTES. In the first verse. On the summit of the mountains. This is said either because the Church here militant, established on the holy mountain of Sion, is so called in the Scriptures, according to the words of the psalm: “His foundations are in the holy mountains” (<Psal. 88>); and, exalted by this transfiguration and adorned with new insignia of dignity, it shines forth, or because the transfiguration of the Lord itself was shown on the summit of a lofty mountain, as the Gospel recounts. 2. In the second verse. Where the outstanding fathers are. These distinguished fathers were those three apostles, Peter, John, and James his brother: taken up by the Lord and admitted to that blessed and holy spectacle of the Lord’s transfiguration. And they are rightly called outstanding. For to the ancient fathers, the patriarchs and prophets, they were so much superior, as Christ to Moses, the new law to the old, and truth to image and shadow. They also saw the divine light of heavenly glory, which they then tasted beforehand: in the created light surrounding them, and in the brightest radiance shining upon them. 3. In the third verse. That the peaks of the prophets. Moses and Elijah are here called the peaks of the prophets, because

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EXO. 289 Inter cæteros prophetas eminentiam & primatum habent in ijs quæ peculiaria ipsis sunt & propria, ac singulariter hic expressa. Moyses enim antiquæ legis à deo acceptæ factus est promulgator ad populum: quòd nulli aliorum p[ro]phetarum cum eo est commune Insuper & de præteritis enarrationem propheticam contexuit ab origine mundi ad sua vsque tempora: itidem & de futuris, vt suscitatione noui prophetæ de medio populi Israel. Idcirco in eius < Dent. 18.> laudem dicunt sacra eloquia: cum finem de ipso loquendi < Dent. 34.> faciunt. Non surrexit proheta vltra in Israel sicut < 3. Reg. 18.> Moyses: quem nosset dominus facie ad faciem in omnibus signis atque portentis quæ misit per eum vt faceret in terra < Eccl. 4.> Aegypti Pharaoni & omnibus seruis eius, vniuersæque terræ illius. Helias verò in seruore diuini zæli (quo & reges < 4> Israel constanter increpabat, & reginam impiam crudelemque < 4> non verebatnr: prophetas Baal, occidit, & populum < 4> Israel ad dei veri cultum perduxit) nullum habuit < 4> prophetarum illi iure æquiparandum. Ideo in eius præconium < 4> dicit Ecclesiasticus. Et surrexit Helias prophetaquasi < 4> ignis & verbum ipsius quasi facula ardebat. Verbo < 4> domini continuit cælum: & deiecit à se ignem terræ. Qui receptus < 4> est in turbine ignis: in curru equorum igneorum. 4 In quarto versu. De supremo germine. Germen < 4> dicitur: quod ab alio pullulat, germinandoque exoritur. Filius < 4> autem dei ex patre genitus est, natiuitate quidem in-temporali < 4> & æterna: ideo rectè germen patris dicitur, & < 4> quidem supremum. Nam prima & summa est illa vngenti < 4> ad deum patrem filiatio, cæterarumque omnium propagationum < 4> naturalium veritas: ex qua omnis (vt ita dixerim) < 4> filialitas in cælo & in terra nominatur. Vox < 4> autem patris in transfiguratione dominica audita de supremo < 4> germine: fuit vox illa paterna cælo delapsa, & filij sui testificatoria. < 4> Hic est filius meus dilectus, in quo mihi bene < 4> complacui: ipsum audite. At verò nubes lucida obumbras < 4> discipulos in eadem transfiguratione: spiritum sanctum < 4> insinuauit, qui spiritus est lucis, disciplinæ & refrigerij cõ- < 4> tra æstus vitiorum. < 4>

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EXO. 289 Among the other prophets they have eminence and primacy in those things that are peculiar and proper to them, and here are specially expressed. For Moses, having received the ancient law from God, was made its promulgator to the people: this is common to no other of the prophets. Moreover, he also composed a prophetic narrative of past things, from the beginning of the world down to his own time; likewise of future things, as in the raising up of a new prophet from the midst of the people of Israel. Therefore in his praise the sacred oracles say, when they come to the end of speaking of him < Dent. 34.> There arose not a prophet again in Israel like < 3. Reg. 18.> Moses, whom the Lord knew face to face, in all the signs and wonders which he sent him to do in the land < Eccl. 4.> of Egypt, before Pharaoh and all his servants, and before the whole land. Elijah, however, in the fervor of divine zeal (by which he also < 4> constantly rebuked the kings of Israel, and did not fear the cruel and impious queen: < 4> he slew the prophets of Baal, and brought the people < 4> of Israel to the worship of the true God), had no < 4> of the prophets rightly comparable to him. Therefore in his proclamation < 4> Ecclesiasticus says: And there arose the prophet Elijah as < 4> fire, and his word burned like a torch. By the word < 4> of the Lord he shut up the heaven, and brought down fire from the earth. He was taken up < 4> in a whirlwind of fire, in a chariot of fiery horses. 4 In the fourth verse. Of the supreme offspring. Offspring < 4> is said of that which sprouts from another, and by sprouting comes forth. The Son < 4> of God, however, was begotten of the Father, by a generation both timeless < 4> and eternal; therefore he is rightly called the Father’s offspring, and < 4> indeed the supreme one. For that sonship to God the Father is the first and highest, < 4> and the truth of all other natural propagations: from which every kind of, as I may say, < 4> filial relation in heaven and on earth is named. The voice < 4> of the Father heard in the Lord’s transfiguration was that voice of the Father, descended from heaven, and testifying to his Son. < 4> This is my beloved Son, in whom I am well < 4> pleased: hear him. But the bright cloud overshadowed the < 4> disciples in that same transfiguration: it signified the Holy Spirit, < 4> who is the Spirit of light, of discipline, and of refreshment < 4> against the heat of vices. < 4>

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EXPO. 295 4 Extrema uox episcopi, Nihil fefellit, nam dies Prænunciatris gloriæ: Prædicta palma[m] præstitit. I De eodem alius hymnus. Conscendat usque Et impijs tortoribus: sydera Sæuis deuictis hojtibus, Cæliq; pulset intima Nunc gaudet in cælestibus. Vox atque cantus omnium 4 Ipse dignetur domi- Te deum collaudantium. . num Adest nanque festiuitas Rogare clementissimum: Et dies uenerabilis, Vt ab æternis ignibus In qua cælum pro meritis Nos seruet, & dæmonibus. Laurentius ingressus est. 5 Deo patri sit gloria Qui superatis ignibus Eiusq; soli filio, &c. II Duorum præsentium hymnorum de sancto Laurentio propositorum: primus carminis iambici dimetri legem in- tegrè & ad vnguem seruat, non autem secundus: nam in prima sede pro spondeo nunc trochæum habet nunc pyr- rhichium. In secunda verò, pro iambo quandoque spon- deum habet quandoque trochæum, & ita in tertio loco: vt solum numerum syllabarum videatur cum recto carmine iambico habere communem. Commendantur in eo dura certamina beati Laurentij: quæ constanter pertulit pro fi- de Christiana, quemadmodum Sixtus summus pontifex il li prædixerat. Demùm oratio ad deum funditur: vt preci- bus sancti Laurentij nos conseruet ab æternis gehennæ incendijs. I IANNOTATIONES. In primo versu. Nam morte mortem diruit. Beatus Laurentius morte sua preciosa in conspectu domini: & pro Christo suscepta: diruit mortem peccati & infidelitatis à multorum cordibus, qui perspe- cta eius indomabili constantia: ad Christum sunt conuersi. Eadem quoq; morte sua gloriosa: diruit mortem propriâ, nam etsi secundum corpus mortuus est: anima tamen e- ius translata ad vitam perpetuam, nihil dispendij ex t iiij mor-

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EXPO. 295 4 The last voice of the bishop: “Nothing deceived him, for the day of foretold glory declared it; he brought to pass the promised palm. I Another hymn on the same subject. May it ascend even unto the impious torturers: the stars, the savage enemies being conquered, and may it knock at the inner courts of heaven. Now he rejoices in heaven. The voice and song of all praising God, For now the festival is at hand, And the venerable day, on which Laurence entered heaven by his merits. Having overcome the flames, May he himself deign, O Lord, to ask the most merciful, that from eternal fires He may preserve us, and from the demons. Glory be to God the Father and to his only Son, etc. II Of the two hymns presented here on Saint Laurence, the first faithfully and exactly keeps the law of the iambic dimeter, but not the second; for in the first foot it has now a trochee, now a pyrrhic, instead of a spondee. In the second, moreover, instead of an iamb it sometimes has a spondee, sometimes a trochee, and so in the third place as well; so that it seems to share with proper iambic verse only the number of syllables. In it are commended the hard struggles of blessed Laurence, which he steadfastly endured for the Christian faith, just as the supreme pontiff Sixtus had foretold to him. Finally, prayer is poured out to God: that through the prayers of Saint Laurence he may preserve us from the eternal fires of Gehenna. II NOTES. On the first verse. For by death he destroys death. Blessed Laurence, by his precious death in the sight of the Lord, and undertaken for Christ, destroyed the death of sin and unbelief from many hearts, who, seeing his unconquerable constancy, were converted to Christ. By that same glorious death he also destroyed his own death, for although in body he died, yet his soul was transferred to everlasting life, suffering no loss from the death of the flesh.

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298 HYMNORVM Hoc Sibylla coornatum Vna patri, filióque: Serto, vates concinit. Inclyto paraclyto. Gloria et honor deo: Cui laus est et potestas: Vsquequo altissimo. Per æterna secula. Amen. C Carmine trochaico alcmanio & euripidio alternatim positis, præsens hymnus componitur, sicut & ille de sancto Nicolao superius expositus. Pange lingua Nicolai, præsulis præconium. Obseruatur tamen in eo, maiore studio consonantia alternorum versuum, quàm integra carminis ante dicti lex & regula. excepto postremo versu qui in fine cuiusque hymni consimilis generis, locum plerunque solet vltimum obtinere, vt pro more ecclesiastico desinat hymnus in glorificatione lummæ trinitatis. Referuntur in eo præconia sacræ coronæ spinæ, qua dominus noster in sua passione fuit coronatus, & multæ veteris legis adducuntur figuræ & oracula prophetarum: quibus præsignatum fuit ipsius sacræ coronæ mysteriu[m] quemadmodum annotationes sequentes clarius elucidabunt. 2 ANOTATIONES In secundo versu. Inter vepres demonstratur. Cum Abraham prohibitus esset ab angelo immolare filium suum, quemadmodu[m] proposuerat, <Genæ.22> eleuas oculos suos vidit post tergum, arietem cornib[us] inter vepres, assumens, obtulit holocaustum pro filio suo. Ille autem aries vepribus circunseptus. Christum significauit à Iudæis spinea corona affligedum. Idé quoque aries immolatus, ipso Isaac dimisso incolumi: signauit humanitatem Christi pro redemptione mnndi mortem passuram. ipsa diuinitate per Isaac representata, permanente impassibili, & in perpessione dolorum & mortis nihil habente consortij cum carne. vt præclare ostédit Damascenus: circa finem tertij libri, de fide orthodoxa. 3 In tertio versu. <Exod.3> Sina rub[us] inflammatur. Cum minasset Moyses gregem suum vsq; ad interiora deserti & venisset ad montem Sinai: vidit rubum ardentem atque inflamatum, qui tamen minime comburebatur, & ita spinæ rubi illic circumdabatur igni: non tamen absumebantur. Significabat autem hæc figura CHRISTVM qui ignis est consumens omnem culpam (deus enim noster, vt ait Moyses ignis <Deut.4> consumens est) spinis coronandum. At quemadmodum in

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298 HYMNS This hymn, composed from the one to the Father and the Son by the Sibyl: with a wreath, the prophetess sings. To the noble Paraclete. Glory and honor to God: to whom praise and power belong: Unto the Most High forever. For endless ages. Amen. This present hymn is composed in trochaic, Alcmanic, and Euripidean verse alternated, as is also that one on Saint Nicholas explained above. Pange lingua Nicolai, the praise of the bishop. Yet it is observed in it, with greater diligence, the harmony of the alternating verses, than the full law and rule of the aforesaid meter. except the final verse, which at the end of each hymn of this kind usually takes the last place, so that according to ecclesiastical custom the hymn may end in the glorification of the Holy Trinity. In it are set forth the praises of the sacred crown of thorns, with which the Lord our Savior was crowned in his Passion, and many figures of the Old Law and oracles of the prophets are brought forward: by which the mystery of that sacred crown was foreshadowed, as the following annotations will more clearly explain. 2 ANNOTATIONS In the second verse. It is shown among the thickets. When Abraham had been forbidden by the angel to sacrifice his son, as he had intended, <Gen. 22> lifting up his eyes he saw behind him a ram caught by its horns in the thicket, and taking it he offered it as a burnt offering in place of his son. That ram, surrounded by thorns, signified Christ, who was to be afflicted by the Jews with a crown of thorns. That ram also, sacrificed while Isaac himself was sent away unharmed, signified the humanity of Christ, which would die for the redemption of the world; while the divinity itself, represented by Isaac, remained impassible and, in the suffering of pains and death, had no share with the flesh, as Damascene clearly shows: near the end of the third book, On Orthodox Faith. 3 In the third verse. <Exod. 3> Sinai is set ablaze by a bush. When Moses had driven his flock into the inner parts of the desert and had come to Mount Sinai: he saw a burning and blazing bush, which nevertheless was by no means consumed, and thus fire surrounded the thorns of the bush there, yet they were not destroyed. But this figure signified CHRIST, who is a fire consuming all guilt (for our God, as Moses says, is a fire <Deut. 4> consuming), to be crowned with thorns. But just as in

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EXO. 299 In rubo, spinæ igni circumdatæ non lædebantur eius incé dio, ita & contactu sacratissimi capitis Christi coronata spinea non est læsa aut reddita contemptibilior: sed con- secrata in ornamentum & diadema regis æterni. 4 < Exod. 15> In quarto versu. Arcam mensam & altare In exodo arca ius sa est à domino coponi ex lignis sethim, & in eius circui- tu corona aurea fabricari. In mensæ itidé & altaris copositione: per gyrum iussit dominus coronam auream circu- poni. Quod deinde ab ipso artifice divino delectu ad id opus conficiendum accito: completum fuisse describitur. < Exo. 37 3. Reg. 7.> Insuper in libro tertio Regu dicitur Salomon fecisse, ma- re fusile decem cubitoru à labio vsque ad labium, rotun- dum in circuitu, & sculptura subter labium circuibat il- lud: decem cubitis ambiens mare. Hæc autem quatuor o- pera materialia, coronis au sculpturis circumdata: signifi- cabant Christi caput in circuitu spinis circunspiciendum, spineaque corona per gyrum circumdandum, quoniu[m] ip- se est arca noui testamenti mystica: continens in se diuinæ maiestatis secretum, vel amine carnis oblectum. Ipse itidé est mensa illa propositionis: in qua collocatur panis vitæ, sacratissimumque eius corpus iugiter coram domino. De < Psal. 22> qua mensa loquitur propheta in psalmo. Parasti in con- spectu meo mensam aduersus eos qui tribulant me. Est etiam Christus altare spirituale, in quo offeruntur no- stra vota & preces: quoniam per ipsum à deo acceptan- tur. Denique idem est mare æneum sacerdotum: in quo abluuntur ab inquinamentis, quoniam fons est misericor dix copiosus, immò immensu[m] gratiæ pelagus: inquo pec- cata nostra abst ergutur & diluuntur. Apud dominum e- nim misericordia: & copiosa apud eum redemptio. < Psal. 130 Es. 4. 16> 5 < Can. 3> In quinto versu. Sponsum serto coronatum. Apud Esaiu[m] Christus spiritus domini vnectus: dicere perhibetur. Induit me dominus vestiméto salutis, & induméto iustitiæ circu[n]didit me: quasi sponsum decoratum corona, & quasi sponsam ornatam monilibus suis. Vbi seipsum nominat sponsum decore coronæ adornatum: præsignificans ipsius sacræ coronæ spinæ sacramentum. Præterea Sa- lomon in cantico canticoru ait ad animas fideles sponsæ pedissequas. Egredimini filiæ Syo & videre regé Salomo né in diademate: quo coronauit illu[m] mater sua[m] i die despo- sationis

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EXO. 299 In the burning bush, the thorns were not hurt by its beginning, so by contact with the most sacred head of Christ the crowned thorn was not harmed or made contemptible; but was consecrated as an ornament and diadem of the eternal king. 4 < Exod. 15> In the fourth verse. The ark, the table, and the altar. In Exodus the ark was commanded by the Lord to be made from shittim wood, and a golden crown was to be fashioned around it. Likewise in the making of the table and of the altar, the Lord ordered a golden crown to be placed around them. Which then, as described, was completed by the divine craftsman himself, called for this work by choice. < Exo. 37 3. Reg. 7.> Moreover, in the third book of Kings it is said that Solomon made a molten sea, ten cubits from brim to brim, round in circuit, and a carving went round it beneath the brim: the sea encircling it ten cubits. Now these four material works, surrounded by crowns or carvings, signified Christ’s head to be encircled with thorns, and to be surrounded on all sides by a crown of thorns, since he himself is the mystical ark of the new testament: containing in himself the secret of divine majesty, or the delight of the soul in the flesh. He himself is also that table of proposition, on which the bread of life is placed, and his most sacred body continually before the Lord. Of this table the prophet speaks in the psalm. “You have prepared a table before me in the sight of those who afflict me.” Christ is also the spiritual altar, on which our vows and prayers are offered; for through him they are accepted by God. Finally, he is the bronze sea of the priests, in which they are washed from defilements; for he is a very abundant fountain of mercy, indeed an immense sea of grace, in which our sins are washed away and cleansed. For with the Lord there is mercy, and with him abundant redemption. < Psal. 130 Es. 4. 16> 5 < Can. 3> In the fifth verse. The bridegroom crowned with a garland. In Isaiah Christ, anointed by the Spirit of the Lord, is said to speak: “The Lord has clothed me with the garment of salvation, and with the robe of justice he has covered me, as a bridegroom adorned with a crown, and as a bride adorned with her jewels.” Where he names himself a bridegroom adorned with the crown of beauty, prefiguring the mystery of that sacred crown of thorns. Moreover, Solomon in the Song of Songs says to the faithful souls, the attendants of the bride: “Go forth, daughters of Sion, and see King Solomon in the diadem with which his mother crowned him on the day of his espousal”

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Hymnorum metri legem ac regulam trochæus pro spondeo in prima fede collocatur. Verùm illi facilè occurreretur vitio: si co[m] mutato duarum primarum dictionu[m] ordine hoc modo co[m] texeretur carmen. Hinc natus deus est corpore Christus. 3 In tertio versu. A quo nos petimus te veniente. Relatuum te, sacrosancta[m] virginem mo[n]strat: ad quam solam in tribus primis versibus dirigitur sermo. Petimus aute[m] in hac oratione ipsam venire in nostru[m] subsidiu[m]: potissimum in agonia & angustia mortis, vbi omni humano auxilio destituti: summopere dei & gloriosc virginis Mariæ angelique custodis indigebimus præsidio, ne malignus rapiat vt leo anima[m] nostram. 4 In quarto versu. Hoc largire pater luminis omnis. Nomine luminis, spiritualia dona à deo in creaturas rationales profluentia, hic rectè intelliguntur quemadmodum Iacobus ait. Omne datu[m] optimum & omne donum perfectum, de sursum est: descedes à patre luminum. Flamme aute[m] hic neutri generis est idem significans quod spiramen siue spiritus sanctus, & nomen verbale est: formatum à flo, as. Nam si masculinum esset nomen: significaret sacerdotem gêtilium, vt Romanoru[m], quæ significatio huic loco nequaquam congruit. Deniq[ue]: æthra disyllabum hic proferendu[m] est: vt satis ostendit ipsa carminis ratio, & significat splendorem siue fulgorem ætheris: hic autem pro ipso toto cælo sumitur. DE SANCTO STEPHANO: rege Hungariæ. Audent cæli no- 3 Pannonia gratulatur: G ua luce: Angelica uox dum sonat. Tonitrui uox du[m] Decrepitus dux cum Gesæ: clangit. Dei cepit repromissa. Nouo rege nouo duce 4 Inquit missus æthereus. Gedeonis tuba barrhit. Su[m] ptomartyr Stephanus: 2 Per que fratres liberan Et qui nascetur Stephanæ: Paganismi cæcite. (tur Rex erit et apostolus. Hungarorum g[ene]s lætatur 5 Pater credes admirat[ur], Ortu proliis et magistri. Pauens mater re rimatur. Rore

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In hymns the rule and law of meter is that a trochee is placed in the first foot in place of a spondee. But this fault could easily be met if the poem were composed in this way, with the order of the first two words changed. Hence: "Born is God in the body, Christ." 3 In the third verse. "From whom we ask you when you come." The mention of you shows the most holy Virgin: to whom alone in the first three verses the speech is directed. But we ask in this prayer that she herself may come to our aid, especially in the agony and distress of death, when, deprived of all human help, we shall most greatly need the protection of God and of the glorious Virgin Mary and the guardian angel, lest the evil one seize our soul like a lion. 4 In the fourth verse. "Grant this, Father of all light." By the name of light, the spiritual gifts flowing from God into rational creatures are rightly understood here, just as James says: "Every good gift and every perfect gift is from above, coming down from the Father of lights." But flame here is neuter, signifying the same as breath or the Holy Spirit, and it is a verbal noun, formed from flo, as. For if it were a masculine noun, it would signify a priest of the Gentiles, such as the Romans, which meaning in no way suits this passage. Finally, aether must here be pronounced as a disyllable, as the very structure of the hymn sufficiently shows, and it signifies the brightness or radiance of the ether; here, however, it is taken for the whole heaven itself. OF SAINT STEPHEN: king of Hungary. Heaven dares no- 3 Pannonia rejoices: when light: an angelic voice while it sounds. The voice of thunder du[m] The decrepit duke with Gesa: sounds. Has taken God's promises. With a new king, a new leader 4 The heavenly one says, sent. Gideon's trumpet bellows. Stephen, the first martyr: 2 Through whom brothers are freed And the one who shall be born, Stephanus: from the blindness of paganism. (they) He will be king and apostle. The people of the Hungarians rejoice 5 The father admires, believing, at the birth of their offspring and teacher. The mother, struck with wonder, looks on. Dew

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HYMNORVM in alienos tamen vt Christianos mitis erat & benignus quanuis adhuc à vera fide alienus foret & gentilis. Vnde Christianis omnibus regnum suum intrare volu[n]tibus ho- spitalitatem & benivolentiam exhibuit, clericis & mona- chis potestatem fecit suam præsentiam adeundi: quibus de fide Christiana differentibus libenter accommodauit aurem, & tandem ipse credidit in Christum cum familia- ribus suis. & sacro baptismatis fonte ablutus est, propo- nens apud se omnes suæ diuioni subiectos etiam ad ortho doxæ fidei confessionem adducere. Cumque id negocij animo solicito secum voluntaret tacitus: vidit in somnis a- stantem sibi iuuenem aspectu decorum (erat autem is: an- gelus eius custos) qui à deo se missum co[n]testans, iussit i- psum omnè illâ qua angebatur curam animo deponere: quoniâ quæ meditabantur per eum non erant omnino co[n] plenda, quòd manus haberet humano sanguine in bello effuso pollutas: sed per filium sibi diuino munere nascitu- rum. Facta est deinde eidem Geysæ & eius coniugi altera reuelatio à beato Stephano protomartyre. quòd filius i- psoru[m], Stephanus vocari debeat. Qui cu[n] natus esset, à san- cto Adalberto archiepiscopo Pragensi per summum pon- tificem ad Hungariam misso, baptisatus est: & primus ab incunabulis Christianus rex Hungarorum. Et factus est ipsis non solum moderator regni: sed & apostolus & præ- dicator veritatis catholicæ, totumque regnum suum inte grè conuertit ad Christum, quare & gēris illius patronus est præcipuus: tutelarisque & defensor singularis ac vni- cus. Nempe cum vitam ageret, ipsam tutatus est sedulo ab infestis hostibus, illorum vires armis co[n]tundendo, aut precibus ad deum non minus qnàm gladio pro suo popu lo dimicando, illique pacem impetrando. Celebratur au- tem quotannis dies eius festus: vicesima die Augusti. Por rò transiuit ex hoc regno temporali ad cæleste: anno ver bi incarnati tricesimo octavo supra millesimum, sepultus in Basilica Albensi quam in honore dei genitricis co[n]stru xerat: vbi multis coruscat miraculis. IANNOTATIONES. In primo versu. Tonitrui vox dum clangit. Clangere, est tuba personare ad ineun- dum prælium. Vnde clangor, tubæ sonitus. Virgilius. Astra serit sonus armorum, clangorque tubarum. Cum autem

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HYMNS Among foreigners, however, as among Christians, he was gentle and kind, although he was still alien to the true faith and a pagan. Hence, to all Christians wishing to enter his kingdom he showed hospitality and goodwill; he gave clerics and monks permission to approach his presence. To those differing with him about the Christian faith he readily lent an ear, and at last he himself believed in Christ together with his household, and was washed in the sacred fountain of baptism, resolving within himself to bring all those subject to his rule also to the confession of the orthodox faith. And while he was silently pondering this matter anxiously in his mind, he saw in a dream a handsome young man standing beside him (and this was his guardian angel), who, testifying that he had been sent by God, ordered him to lay aside from his mind all the care with which he was troubled, because what he was meditating through him was not to be fulfilled altogether, since his hands were stained with human blood shed in war; but through a son to be born to him by divine gift. Afterwards a further revelation was made to the same Geza and his wife by the blessed Stephen, the proto-martyr, that their son ought to be called Stephen. When he was born, he was baptized by Saint Adalbert, Archbishop of Prague, sent to Hungary by the supreme pontiff; and he was the first Christian king of the Hungarians from infancy. And he became for them not only the ruler of the kingdom, but also an apostle and preacher of the catholic truth, and he wholly converted his entire kingdom to Christ; for which reason he is the chief patron of that people, and their singular and only protector and defender. Indeed, while he lived, he diligently defended it against hostile enemies, crushing their strength by arms, or striving for his people no less by prayers to God than by the sword, and obtaining peace for them. His feast day is celebrated every year on the twentieth day of August. Moreover, he passed from this temporal kingdom to the heavenly in the year of the Incarnate Word 1038, and was buried in the White Basilica, which he had built in honor of the Mother of God, where he shines forth in many miracles. IANNOTATIONES. In the first line. The voice of thunder when it roars. To roar is to sound like a trumpet for the beginning of battle. Hence, clangor is the sound of a trumpet. Virgil: The sound of arms and the clangor of trumpets sow the stars. But when

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EXPO. 349 autem tonitruu[m] perstrepit in nubibus subito fulgore totus acer emicat. ita & in noua huius sancti celebritate (cuius splendor virtutis mirificè rutilat) noua laudum resonare debent præconia vt in noui regis festo, innouentur & gaudia. At verò cum idem versus subiungit in quarto carmine, Gedeonis tuba barrhit: insinuat historiam sacram quæ in libro Iudicum scribitur de Gedeone. quo modo ipse cu[m] < Iudicum 7.> trecentis viris pugaturus contra Madiam, stetit circuitu castrorum hostilium, & clangore continuo buccinarum, co[n]fractionéque lagenarum fictilium & fulgore lampadum, totum exercitum hostium profligauit & in trerpidam fugam conuertit. ita & hic sanctus Stephanus tuba suæ vocis alti loca personans, omnem deorum veterum immò dæmoniorum cateruam effugauit à phanis Hungariæ, & totam illam regionem deo consecrauit denique barrhire, proprium est elephantorum, qui etiam barrhi ab authoribus nominantur. & cum vocem ædunt, barrhire dicuntur. Inde barrhitus, vox elephanti. 2 In secundo versu Ortu prolis & magistri. Non hic orto legendum est, vt habet libri mendori. Nam illud, adiectium est participium, cui deest nomen substantium, neque cum genitivo constitui potest quemadmodum hic ponuntur genitui ab illo ablatiuo regendi. Sed si ortu legatur, & sententia & oratio erit apta Proles aute[m] & magister, & beatus Stephanus, qui nunc celebratur? proles inquam Hungarorum, quoniam ex ipsis oriundus & exortus est. Magister verò, quoniam illorum in Christi fide institutor ac doctor. 3 In tertio versu. Decrepitus dux cum Gesa. Licet in oratione soluta vox illa Gesa trisyllaba scribatur ac proferatur, interiecta y Græca inter duas syllabas in hoc tamen loco & carmine, abiecta y, proferri debet disyllaba, vt non excedatur numerus syllabarum cuique carmini debitus. Neque enim trisyllabam admitteret ipsa carminis structura. 4 In quarto versu. Rex erit & apostolus. Græcum est id nomen apostolus, significans idem quod missus. Quoquidem nomine insigniti sunt & nucupati à domino, præsertim illi duodecim ab eo electi & missi ad annuntiationem euangelij in omnem terram. Secundo tamen loco & post eos, sancti viri in diuersas regiones diuina dispensatione missi vt illis primum euagelizarent mysteria fidei, dicuntur

Transcription: Translated (English)

EXPO. 349 But as thunder roars in the clouds, he flashes forth all fierce with sudden lightning. Thus also in the new celebration of this saint (whose splendor of virtue shines wondrously) new acclamations of praise ought to resound, and joys be renewed, as at the feast of a new king. But when he adds the same verse in the fourth hymn, “Gideon’s trumpet bellows”: he is referring to the sacred history written in the book of Judges about Gideon. How he, with three hundred men about to fight against the Midianites, stood around the enemy camp, and by the continual sounding of trumpets, and the breaking of earthen jars, and the flash of lamps, routed the whole army of the enemy and turned it into a panic-stricken flight. Thus also here Saint Stephen, sounding the high places with the trumpet of his voice, drove away from the shrines of Hungary all the old gods, indeed the whole horde of demons, and finally consecrated that whole region to God. Furthermore, to bellow is proper to elephants, who are also called barrhi by the authors. And when they give voice, they are said to bellow. Hence barrhitus, the voice of an elephant. 2. In the second verse, “Ortu prolis & magistri.” Here “orto” should not be read, as the faulty book has it. For that, as an added participle, lacks a substantive noun, and it cannot be construed with a genitive, as here the genitives are set by that ablative governing it. But if “ortu” is read, both the sense and the wording will be fitting. “Proles autem & magister,” and blessed Stephen, who is now celebrated? The progeny, I say, of the Hungarians, since he was born and sprung from them. Teacher, truly, because he was their instructor and teacher in the faith of Christ. 3. In the third verse: “Decrepit duke with Gesa.” Although in prose that name “Gesa” is written and pronounced as trisyllabic, with a Greek y inserted between the two syllables, yet in this place and verse, with the y omitted, it ought to be pronounced as disyllabic, so that the number of syllables proper to each verse is not exceeded. For the very structure of the verse would not admit a trisyllable. 4. In the fourth verse: “He will be king and apostle.” “Apostolus” is a Greek word, meaning the same as “sent.” By this name were both the twelve distinguished and named by the Lord, especially those chosen and sent by him to announce the Gospel to the whole earth. Yet in a second sense, and after them, holy men sent by divine dispensation into various regions in order first to preach to them the mysteries of the faith, are called

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Transcription: ATR-1

Hymnorum Mystica cum tenerum diluit vnda caput. Neque desunt terti, qui vt leniorem faciat prolationem & gratiorem au ribus: auferunt u consonantem à tertia syllaba, & dicunt præsertim in carmine, Lodoicus. Verum siue Ludouicus di xeris, siue Lodoicus: siue Lodoicus: nomina quidem sunt plura, restainé eadem. 3 In tertio versu. Fide purus, spe patiens. Hic tres ille virtutes præcipuæ, quæ hominem decent ad deum: attribu untur sanctissimo Ludouico, cum proprijs & admodum aptis epithetis. Nempe fidei puritas accommodatur: quòd syncæra esse debeat, & omnem aduersari superstitionem atque vanitatem. Vnde in actis apostolorum dicit beatus Petrus. Fide purificans corda eorum. Spes autem congruenter patiens dicitur: quòd expectatione cælestium bonorum inducat hominem adferenda c[uius] quo animo aduersa huius vitæ. Idcirco apostolus patientiæ annexuit spem: cum ita scribit ad Romanos. Sed & gloriamur in tribulationibus: scientes quòd tribulatio patientiam operatur, patientia autem probationem, probatio verò spem, spes aute non confundit. Rursum in eadem epistola alio loco. Si autem quod non videmus speramus: per patientiam expectam. Charitati verò feruor convenienter ascribitur: nam ignis est spiritualis diffusus in cordibus nostris per spiritum sanctum, qui datus est nobis. Vnde & spiritu feruentes nos iubet esse apostolus: In eodem versu. Omni petenti largiens. Inter cætera virtutum suarum studia atque exercitia, largitatem in pauperes & munificentiam in egenos exercuit hic rex clarissimus, vt de eo verè dicatur illud verbu psalmi. Dispersit dedit pauperibus: iustitia eius manet in seculum seculi, & quòd eleemosynas illius enarrabit omnis ecclesia sanctorum. Vt raros admodum inuenias sanctitatis titulo conspicuos cælestes incolas: qui ipsum liberalitate & effusa eleemosynarum erogatione aut æquauerint aut superauerint. Et quoniam intimis syncæræ charitatis viscib[us] misericors fuit: certè nunc misericordiam secundum Christi promissum consecutus est. 4 In quarto versu. Relegantur à subditis. Relegantur: elimantur, expelluntur & abiiciuntur. Fuit enim ipse sanctus Ludouicus, seruantissimus æqui: & regius iustitiæ sa- telles,

Transcription: Translated (English)

Hymns Mystica cum tenerum diluit unda caput. Nor are there lacking those who, to make the pronunciation softer and more agreeable to the ears, remove the consonantal u from the third syllable, and say, especially in verse, Lodoicus. But whether you say Ludouicus or Lodoicus: or Lodoicus: the names indeed are many, but the thing remains the same. 3 In the third verse. Fide purus, spe patiens. Here those three principal virtues, which befit a man toward God, are attributed to the most holy Ludouicus, with proper and very fitting epithets. For the purity of faith is suitably applied: because it ought to be sincere, and to oppose every superstition and vanity. Whence in the Acts of the Apostles blessed Peter says: cleansing their hearts by faith. Hope, moreover, is rightly called patient: because through the expectation of heavenly goods it leads a man to bear the adversities of this life with the right spirit. Therefore the Apostle joined hope to patience, when he writes thus to the Romans: But we also glory in tribulations, knowing that tribulation works patience, and patience proof, but proof hope, and hope does not confound. Again, in the same epistle, elsewhere: But if that which we do not see we hope for, we wait with patience. But to charity, zeal is fittingly ascribed: for it is a spiritual fire spread in our hearts by the Holy Spirit, who has been given to us. Whence the Apostle also commands us to be fervent in spirit: In the same verse. Giving generously to everyone who asks. Among the other pursuits and exercises of his virtues, he practiced liberality toward the poor and munificence toward the needy; this most illustrious king, so that truly that word of the psalm may be said of him: He scattered abroad, he gave to the poor: his righteousness remains for ever and ever, and the whole church of the saints will recount his alms. You will scarcely find many heavenly citizens conspicuous with the title of sanctity, who in liberality and the lavish dispensing of alms have either equaled or surpassed him. And since he was merciful in the inmost bowels of sincere charity, certainly now he has obtained mercy according to Christ’s promise. 4 In the fourth verse. Relegantur à subditis. Relegantur: they are removed, driven out, and cast aside. For the holy Ludouicus himself was the most faithful guardian of what is right: and a royal adherent of justice,

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Transcription: ATR-1

Hymnorum 316 <Psal.118.> rem: de quibus dicit psalmus. Quàm dulcia faucibus meis eloquia tua: super mel ori meo. Et alio in loco: iudicia <Psal.18.> mini dulciora dicuntur super mel & fauum. <Dent.8.> 3 In tertio versu. Tu de verbis conditoris. Quoniam non in solo pane viuit homo: sed & in omni verbo quod procedit de ore dei Et de isto pane, potuque spirituali Ecclesiasticus: quòd dominus cibauit virum iustum & timentem deum pane vitæ & intellectus, & aqua sapientiæ salutaris potabit eum. De psalmorum autem nectaræ hic præsertim fit mentio: quoniam in psalmos omnes beatus Augustinæ copiosam & luculentam elaborauit expositionem, cuius sententias breuibus constrinxit. Cassiodorus: in sua elucubratione admodum præclara super psalterium. 4 In quarto versu. Tu de vita clericorum. Regula illa à beato Augustino constituta: inscribitur de communi vita clericorum cuius initium est. Ante omnia fratres charissimi diligatur deus, deinde proximus: quia ista præcepta sùt principaliter nobis data. Quàm deinde eximius parer Hugo de sancto Victore, eam professus: breui & facili explanatione elucidauit. At verò clerici dicuntur non (vt vulgaris est multorum sententia) scolastici aut eruditi, vel studio literarum addicti, sed qui ecclesiastico ordin se manciparunt, & iam sacris initiati sunt aut propemodum vt tientur dispositi, atque ad id destinati. Cleros enim: Latinè sors dicitur, siue sorte electus. Inde clericus: sortitus dici potest & in domini sorem ascitus, qui scilicet ecclesiasticæ vitæ institutum amplectitur. Hieronymus ad Nepotianu[m]. Propterea vocantur clerici, quia de sorte sunt domini: vel quia dominus ipse, sors id est pars clericorum est. Et quia vel ipse pars domini est, vel dominum partem habet: talem se exhibere debet, vt & ipse possideat dominum & <Num.21.> ipse possideatur à domino. In eodem versu. Viam tenent regiam. Via regia hic dicitur recta mandatorum dei semita, quæ ducit ad vitam. non declinando ad dexteram aut <Num.20.> sinistram per abrupta aut deua vitiorum. Dicitur enim enim in rebus corporalibus via regia, quæ publica est & trita regionis via: per quam constitutum est & consuetum viatores ipsos progredi debere, vt in libro Numeri capite vicesimoprimo dixerunt filij Israel ad Scon regem Amor reorum.

Transcription: Translated (English)

Hymnorum 316 <Psal.118.> remark: concerning which the psalm says: “How sweet are thy words to my taste: sweeter than honey to my mouth.” And in another place: “thy judgments” <Psal.18.> are said to be sweeter than honey and the honeycomb. <Dent.8.> 3 In the third verse. Thou from the words of the Creator. For “man lives not by bread alone: but by every word that proceeds from the mouth of God.” And of this bread and spiritual drink Ecclesiasticus says that the Lord fed the righteous man who feared God with the bread of life and understanding, and gave him the water of saving wisdom to drink. Mention is made here especially of the nectar of the psalms, because Blessed Augustine has composed a copious and lucid exposition on all the psalms, whose opinions he has condensed into brief form. Cassiodorus: in his very distinguished work on the Psalter. 4 In the fourth verse. Thou from the life of clerics. That rule established by Blessed Augustine is entitled On the common life of clerics, whose beginning is: “Above all, most dear brothers, let God be loved, then the neighbor: because these commandments have been given chiefly to us.” How excellent then was the explanation made by Brother Hugo of Saint Victor, who professed it and elucidated it with a brief and easy explanation. But clerics are called not, as is the common opinion of many, scholars or learned men, or those devoted to the study of letters, but those who have been assigned to ecclesiastical order, and who are already initiated into the sacred mysteries or almost disposed, as it were, and destined for that purpose. For cleros in Latin means “lot,” or “chosen by lot.” Hence clericus can be said to mean “one allotted,” and one enrolled in the Lord’s lot, namely, one who embraces the institution of ecclesiastical life. Jerome to Nepotian. Therefore they are called clerics, because they are of the Lord’s lot: or because the Lord himself is the lot, that is, the portion of clerics. And because either he himself is a part of the Lord, or has the Lord as his portion, he ought to show himself such that he both possesses the Lord and <Num.21.> is himself possessed by the Lord. In the same verse. They keep the royal road. Here the royal road is called the straight path of God’s commandments, which leads to life, not turning aside to the right or to the <Num.20.> left through the steep or crooked paths of vices. For in bodily matters the royal road is that which is the public and well-trodden road of the region, along which it is established and customary for travelers themselves to proceed, as in the Book of Numbers, chapter twenty-one, the sons of Israel said to King Sihon of the Amorites.

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EXO. 323 que felle illius piscis imposito oculis Thobiae senioris visum sexennio illi adeptum restituisse. 5 In quinto versu, Et beata concio tota. Concio, onis: aliquando locum suggestumque significat, vnde ad populum verba fiunt, aliquando verò ipsam populi multitudinem, conuocatam adaudiendum concionantem. Denique interdum ipsam orationem signat: quæ habetur ad populum. Inde concionari: est ad populum orationem habere, & concionator, qui publicam habet orationem. Cæterum ratione secundæ acceptionis, omnis congregatio, coetus et concessus multitudinis, nomine concionis significatur, vt hic omnis sanctorum chorus: concio dicitur. IDE SANCTO MICHAEL: alius hymnus. Ibi Christe splendor 3 Quo custode procul pello patris Rex Christe piissime Vita, uirtus cordiu[m]: Omne nefas inimici: In conspectu angelorum Mundo corde & corpore Votis uoce psallimus. Paradiso redde tuo Alternantes concrepando Nos sola clementia. Melos damus uocibus. 4 Gloriam patri melodis 2 Collaudamus uenerates Resonemus uocibus: Omnes cæli milites. Gloriam Christo canamus, Sed præcipuè primatem Gloriam paraclito. Cælestis exercitus Qui deus trinus & unus Michaelem: in uirtute Extat ante secula. Amen. Conterentem zabulon. Hic hymnus carmine alcmanio ac euripidio trochaico commixtus, alternationem vtriusque seruat: in vnoquoq; versu sex habens carmina, quorum primum, tertium & quintum: eiusdem sunt formæ, secundum itidem quartum & sextum: inter se mutuum habent responsum. Non tamé semper aptè collocantur hic pedes: vt deberent. Nam loco trochæi nunc spondeus admittitur hospes nunc iambus x ij nuna

Transcription: Translated (English)

EXO. 323 that the scale of that fish, placed upon the eyes of the elder Tobiah, restored the sight he had obtained after six years. 5 In the fifth verse, “And the blessed gathering as a whole.” Concio, -onis: sometimes signifies the place and platform from which words are spoken to the people, sometimes indeed the very multitude of the people, summoned to hear the speaker. Finally, at times it denotes the speech itself: that which is delivered to the people. Hence concionari means to deliver a speech to the people, and concionator, one who gives a public speech. Moreover, by reason of the second sense, every assembly, company, and concourse of a multitude is signified by the name concio, as here the whole chorus of the saints is called a concio. Hymn to Saint Michael: another hymn. There the splendor of Christ the Father 3 By whose guardianship I drive far away Life, strength of hearts: O Christ the most pious King In the sight of the angels All wickedness of the enemy: With vows and voice we sing psalms. With pure heart and body By alternating, resounding together Restore us to your Paradise We give melody with our voices. By your mercy alone. 2 We praise the venerable 4 Let us resound with melodious voices: All the soldiers of heaven. Let us sing glory to Christ, But especially the leader Glory to the Paraclete. Of the heavenly army, Who is God, three and one, Michael: in strength Exists before the ages. Amen. Crushing the devil. This hymn, mixed with Alcmanian and Euripidean trochaic meter, preserves the alternation of each: in each verse it has six lines, of which the first, third, and fifth are of the same form; likewise the second, fourth, and sixth: they have a mutual correspondence with one another. However, the feet are not always placed here as they ought to be. For in place of a trochee, now a spondee is admitted as a guest, now an iambus. x ij nuna

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Transcription: ATR-1

EXPO. 325 uis etiam ipsa ad salutem sint necessaria. Si vis (inquit) ad vitam ingredi: serua mandata. Si enim iniquitates obserua uerit dominus: quis sustinebit iudicium eius? Si itidem se- cundum peccata nostra faciat nobis, & secundum iniqui- <Lucæ. 17.> tates nostras retribuat nobis: quis ausit sperare salutem? Si cum fecerimus omnia quæ præcepta sunt nobis: dicere debemus & verè, serui inutiles sumus, quod debuimus fa- <Tit. 3.> cere: fecimus, quid igitur nobis dicendum: cum pauca ad- modum immò ferè nulla eorum quæ præcepta sunt vt de- buimus fecimus? Itaque humili confessione dicamus cum beato Paulo, quòd non ex operibus iustitiæ quæ fecimus nos: sed secundum magnam misericordiam suam saluos nos faciet in regno suo cælesti, & in sola misericordia dei speremus saluari: neque fiduciæ operum nostroru[m] tanqua[m] baculo arundineo innitamur. 4 In quarto versu. Gloriam patris melodis. Nomen il- lud melodis, hic trisyllabum est, & adiectiuum, à nomina- tiuo melodus, 2,um, deductum: cuius substantiuum est vo- cibus. Nam si melodiis tetrasyllabum legatur: & ineptus erit sensus & nimius syllabarum numerus. Significat au- tem melodus idem quod suauis, dulcis & harmonicus: for maturque à nomine melos siue melodia. 1 DE OMNIBVS SANCTIS. Christe redemptor omnium Conserua tuos fa- mulos: Beatæ semper uirginis Placatus sanctis precibus. 2 Beata quoque agmina Cælestium spirituum: Præterita, præsentia, Futura mala pellite. 3 Vates æterni iudicis, Apostoliq[ue] domini: Suppliciter exposcimus Saluari uestris precibus. 4 Martyres dei inclyti: Confessoresq[ue] lucidi. Vestris orationibus Nos ferte in cælestibus. 5 Chorus sacratus uirgi- num Monachorumq[ue] omnium: Simul cum sanctis omnib[us] Consortes Christi facite. 6 Gentem auferte per- fidam Credentium de finibus: Vt Christo laudes debitas Persoluamus alacriter. x iij Glo-

Transcription: Translated (English)

EXPO. 325 these things are also necessary for salvation. If you wish, he says, to enter into life: keep the commandments. For if the Lord were to mark iniquities: who would endure his judgment? If in the same way he should deal with us according to our sins, and repay us according to our iniquities <Luke 17>: who would dare to hope for salvation? If, when we have done all that is commanded us, we must say, and truly, we are unprofitable servants, we have done what we ought to do <Tit. 3>: what then must be said of us, when we have done very few, indeed almost none, of those things that were commanded as we ought to have done? Therefore, with humble confession, let us say with blessed Paul that it is not by the works of righteousness which we have done, but according to his great mercy he will save us in his heavenly kingdom, and let us hope to be saved by the mercy of God alone; nor let us lean on the confidence of our works as though on a reed staff. 4 In the fourth verse. Gloriam patris melodis. That word melodis here is trisyllabic and adjectival, derived from the nominative melodus, 2,um; its substantive is vocibus. For if melodiis is read as a tetrasyllable, the sense will be awkward and the number of syllables excessive. But melodus signifies the same as sweet, pleasant, and harmonious; and it is formed from the noun melos or melodia. 1 OF ALL THE SAINTS. Christ, redeemer of all Preserve your ser- vants: Having been appeased by the prayers of the ever-blessed Virgin and the saints. 2 The blessed hosts also of heavenly spirits: Drive away past, present, and future evils. 3 Prophets of the eternal judge, and apostles of the Lord: We humbly ask to be saved by your prayers. 4 Glorious martyrs of God: and radiant confessors. By your prayers bring us into the heavens. 5 The sacred choir of virgins and of all monks: Together with all the saints make us companions of Christ. 6 Remove the faithless nation from the borders of the believers: So that to Christ we may promptly render the due praises. x iij Glo-

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Hymnorum 7 Gloria patri ingenito, Vni cum sancto spiritu: Eiusq; unigenito, In sempiterna secula. Amè Carmini iambico assimilatur hic hymnus in forma & specie metri propter numerum syllabarum cuiusque carminis rite obseruatum. Non tamen legitimam sibi vendicat pedum suis in locis constitutionem: cum in secunda se de plærumque spondeum pro iambo, & frequenter in anterioribus locis trochæum aut pyrrhichiu[m] nunc pro spondeo nunc pro iambo admittat. Habeat item vocalem: alteri vocali aut literæ m terminali sine collisione proxime postpositam. In eo ad omnes sanctorum ordines dirigitur oratio: vtpote ad deum, sacrosanctam dei matrem, angelicos spiritus, sanctos prophetas, apostolos, martyres, confessores & virgines: vt à nobis hostium nostrorum propel lant ferociam atque molestiam, æterniq; regni co[n]sortium nobis indulgeant & suæ gloriæ participationem. 2 Annotationes. In secundo versu. Præterita præsentia, futura mala pellite. Præterita quidem vt diuina bonitate deleantur, & data facili venia aboleantur. Præsentia, vt emendentur in melius, & substollantur. Futura verò: ne eueniant nobis, neque sinamur in illa prolabi. Sicut enim præteritorum siue præsentium malorum sine dei misericordia non possumus remissionem consequi: ita neque futura declinare valemus aut euitare, nisi diuina nobis virtus animum viresque ministret. 3 In tertio versu. Vates æterni iudicis. Per vates (quòd rectè intelligi potest hic esse vocatius pluralis) omnes sancti prophetæ accipiuntur: qui vnum peculiarem sanctorum constituunt ordinem. Acterni autem iudicis vates esse merito dicuntur: quoniam ferè omnes de futuro domini aduentu ad iudicium perhibuerunt testimonium. Inter omnes tamen principatum habet & primum vendicat locu[m] sacratissimus Ioannes baptista, de æterno etiam iudice co[n]testans: quòd cuius ventilabrum in manu sua, & permundabit aream suam: & congregabit triticum in horreurum suum, paleas autem comburet igni inextinguibili. 4 In quarto versu. Nos ferte in cælestibus. Recta lingua Latinæ locutio exigeret potius hunc contextum orationis, nos ferte in cælestia, quoniam præpositio, in, ad- iuncta

Transcription: Translated (English)

Hymns 7 Glory to the Father unborn, with the Holy Spirit, And to His only-begotten Son, unto everlasting ages. Amen. This hymn is likened to an iambic poem in form and appearance of meter, because the number of syllables of each line is duly observed. Yet it does not claim for itself the legitimate arrangement of its feet in their proper places: since in the second line for the most part it admits a spondee in place of an iamb, and frequently in the earlier places a trochee or pyrrhic, now in place of a spondee, now in place of an iamb. It should also have a vowel or a letter m at the end, immediately following another vowel or letter without collision. In it prayer is directed to all orders of saints: namely, to God, the most holy Mother of God, the angelic spirits, holy prophets, apostles, martyrs, confessors, and virgins: that they may drive away from us the ferocity and trouble of our enemies, and grant us fellowship in the eternal kingdom and participation in their glory. 2 Notes. In the second verse. Past things, present things, future evils, drive away. Past things indeed, that by divine goodness they may be blotted out, and, when pardon is granted, abolished. Present things, that they may be corrected for the better, and lifted up. Future things indeed, lest they come upon us, and lest we be allowed to fall into them. For just as we cannot obtain remission of past or present evils without God’s mercy, so neither can we turn aside or avoid future evils, unless divine power supply us with mind and strength. 3 In the third verse. Prophets of the eternal Judge. By prophets (which can rightly be understood here as the vocative plural) all the holy prophets are meant: they who constitute one special order of the saints. But they are rightly called prophets of the eternal Judge, because nearly all bore witness to the future coming of the Lord for judgment. Among them, however, the foremost place belongs and the first claim is made by the most holy John the Baptist, also testifying concerning the eternal Judge: that whose winnowing fan is in his hand, and he will thoroughly cleanse his threshing floor, and gather the wheat into his barn, but the chaff he will burn with unquenchable fire. 4 In the fourth verse. Carry us into the heavens. Right Latin usage of speech would rather require this construction, carry us into the heavenly things, because the preposition in, when joined

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Transcription: ATR-1

EXPO. 331 ipsius primæ habitudine. Cæterum in fine superadicti versus nequaquam legendum est: subiicitur, tum quòd verbum illud sententiæ nequaquam congruat: vt aperte liquet omnibus tum etiam quòd non conveniat carmini: sed ob syllabâ superfluam reddat illud subsultans ac prolixius æquo. Si verò seritur (vt debet ibidem) legatur: & apta erit sententia, & debitus carmini numerus syllabarum. In quinto versu. Trino deo & simplici. Aliqui libri hunc postremum versum ita habent co[n]stitutum. Trino deo & simplici, eiusque soli filio, cum spiritu paraclito: & nunc & in perpetuum. Sed omnino ineptè & incongruenter versus ille ita legitur: ex ignorantia (nescio quorum) sic ex pluribus conflatus & male cohærens. Nempe secunda & tertia summæ trinitatis personæ ibidem exprimuntur sine nominatione primæ: quod in postremis hymnorum versibus nunqua[m] fieri solet. Non enim illud, trino deo & simplici, propriè ad patrem accommodari potest: sed ad totam spectat trinitate[m], communiter & complexiue intellectam. Insuper nullum ibi ponitur verbum aut nominatius, quemadmodum gloria, laus, honor aut quippiam simile: quod explicet illud quod ipsi deo & super diuinis personis adesse petim[us], cum tamen huiusmodi nominatius cum verbo, in nullis fere postremis hymnorum versibus desit. Denique non seruatur in illo vltimo versu, ita disposito, consonantia exitus syllabarum primi carminis ad tertium, neque secundi ad quartum: quod in omnibus præcedentibus versibus est studiosè obseruatum. In hymnis autem rythmicam seruantibus consonantiam, si in pluribus illoru[m] versibus illa obseruetur: in omnibus vtique, vt melior sit & aptior eorum adinuicem coalescentia, debet obseruari. Quocirca prætermisso illo versu minus co[n]ueniente huic loco: alterum loco eius posuimus, in litera postremo ordine collocatum, vbi cum apta summæ trinitatis significatione sine particulari personarum nominatione: & verbum ponitur & nominatius ad complementum sententiæ, & & con- similis syllabarum desinentia inalternis carminibus etia[m] seruatur DE

Transcription: Translated (English)

EXPO. 331 from its original wording. Furthermore, at the end of the aforesaid verse, it is by no means to be read: subiicitur, because that word does not at all agree with the sense of the sentence; as is plainly evident to everyone, and also because it does not suit the meter: but it adds one superfluous syllable, making it broken and longer than is proper. If, however, seritur (as it should be there) be read: both the meaning will be fitting, and the number of syllables due to the meter. In the fifth verse: Trino deo & simplici. Some books have this last verse arranged thus. Trino deo & simplici, eiusque soli filio, cum spiritu paraclito: & nunc & in perpetuum. But by no means is that verse read suitably or consistently in this way: through ignorance (I know not of whom) it is thus composed from several parts and poorly joined together. For the second and third persons of the supreme Trinity are there expressed without naming the first: which in the final verses of hymns is never usually done. For indeed, “trino deo & simplici” cannot properly be applied to the Father: but it refers to the whole Trinity, understood collectively and inclusively. Moreover, no word or noun is placed there, such as gloria, laus, honor, or anything similar: which would explain that what we ask to be present to God himself and to the divine persons above, although such a noun with a verb is lacking in almost no final verses of hymns. Finally, in that last verse, arranged in this way, the consonance of the ending syllables of the first line with the third, and of the second with the fourth, is not preserved; whereas this has been carefully observed in all the preceding verses. But in hymns that preserve rhythmic consonance, if in several of their verses this is observed: then certainly in all, so that their mutual cohesion may be better and more fitting, it ought to be observed. Wherefore, setting aside that verse, which is less suitable to this place, we have put in its stead another, placed in the final order of the letter, where, with a fitting signification of the supreme Trinity without the particular naming of persons: both a verb and a noun are placed to complete the sense, and the like ending of syllables in alternating verses is also preserved DE

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Transcription: ATR-1

EXO. 321 Inventor rutili dux bonę luminis. Verūtame[m] hic in secūda fede pro choriābo interdum ponitur pæon quartus: vt in tertio carmine primi versus, aliquando eodem loco collo catur pæon primus: vt in quarto carmine tertij versus, co[m] tra legem & regulam huius carminis. Incitantur in eo fideles ad celebrandas beati Martini laudes, ac præconia: ob egregias virtutes quibus insigniter effulsit, promitti- turque id facientibus ingens præmium, vita scilicet æter- na: quam suis cultoribus Martinus impetrat. I [CIRCUMCISION] ANNOTATIONI s. In primo versu. Fratres v- nanimes foedere nexili. Nexile dicitur: quod alteri con- nectitur ac adiungitur. Adiectiua siquidem in ilis desiné tia & ab vltimo deducta supino: passiuam habent signifi- cationem, vt sutile quod est sutum. Virgilius. Gemuit sub pondere cymba sutilis. Tortile, quod est tortum. Fictile quod fictu, sculptile quod sculptum, & ita de cæteris. Foedus ergo nexile est: quod simul ictum est ac compositum. In eodem quoque versu: fulminare pro rutilare sumitur, non autem hic signat fulmé emittere. Orbita enim & sphæra solis emicat claro lumine: non autem fulmen co- torquet in aera. 2 [CIRCUMCISION] In secundo versu. Martini meritis oppidò nobilis. Oppidò hoc in loco nequaquam est no men cum habeat vltimam syllabam breuem, contra natu- tam nominis, sed aduerbium: significans valde siue mul- tum, vt oppidò lassus sum. Interdum ei postponitur dictio quàm. Gellius Oppidò quàm libens feci. Cæsar. Quibus rebus oppidò quàm pauci sub pellibus acquiescebant. In eodem versu, volupe nomen inflexionem non habens: si- gnificat delectabile. Plautus. Nam qvia vos tranquillos video: gaudeo, & volupe est mihi. Aliquando pro volu- ptate ponitur: vt apud eundem. Facite animo vestro vo- lupe. 2 [CIRCUMCISION] In tertio versu. Stellis aureola sarta micanti- bus. Aureola, hoc in loco adiectiuum est diminutiuum, ab aureus deductum, & idem signans, vt aureola sarta dicantur: quæ ex auro sunt contexta. Interdum idem nomen substa[n]tiuum est primæ inflexionis, significatque regni cælestis coronam virginibus, martyribus & doctoribus deo tradi solitam: ob arduum virtutis opus atque diffici- le. 4 [CIRCUMCISION] In quarto versu. Cunctis candelabrum lu- minis extitit. Apud Matthæum dicit dominus, quòd ne- Matth. 4

Transcription: Translated (English)

EXO. 321 Inventor of the red gleam, leader of good light. But here in the second foot the fourth paeon is sometimes placed for the choriambo: as in the third line of the first song; sometimes in the same place the first paeon is set: as in the fourth line of the third song, against the law and rule of this song. The faithful are stirred up in it to celebrate the praises and commendations of blessed Martin: and because of the outstanding virtues by which he shone forth remarkably, a great reward is promised to those doing this, namely eternal life: which Martin obtains for his devotees. I [CIRCUMCISION] ANNOTATION 1. In the first verse. Fratres u- nanimes foedere nexili. Nexile is said of that which is connected and joined to another. For adjectives ending in -ilis and derived from the last supine have passive signification, as sutile, which is from sutum. Virgil: The stitched boat groaned beneath the burden. Tortile, from tortum. Fictile, from fictu; sculptile, from sculptum; and so for the rest. Therefore a foedus is nexile: that which has been struck and made together at the same time. In the same verse also: fulminare is taken for rutilare, not however meaning here to cast forth lightning. For the orb and sphere of the sun flashes with bright light; it does not hurl thunderbolt into the air. 2 [CIRCUMCISION] In the second verse. Martini meritis oppidò nobilis. Oppidò in this place is by no means a noun, since it has its last syllable short, contrary to the natural form of the word, but an adverb: meaning very or greatly, as in oppidò lassus sum. Sometimes the word quàm is placed after it. Gellius: Oppidò quàm libens feci. Caesar: On account of these things oppidò quàm few were resting under the tents. In the same verse, volupe is a noun without inflection: it means delightful. Plautus: For since I see you are calm, I rejoice, and it is pleasing to me. Sometimes it is used for pleasure: as in the same author. Make your mind pleased. 2 [CIRCUMCISION] In the third verse. Stellis aureola sarta micanti- bus. Aureola, in this place, is a diminutive adjective, derived from aureus, and meaning the same; so that aureola sarta is said of those things which are woven from gold. Sometimes the same noun is substantive of the first declension, and signifies the crown of the heavenly kingdom customarily given by God to virgins, martyrs, and doctors: because of the difficult and arduous work of virtue. 4 [CIRCUMCISION] In the fourth verse. Cunctis candelabrum lu- minis extitit. In Matthew the Lord says that Matt. 4

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Transcription: ATR-1

EXPO. 347 bores. Inde deductur insigne, is, substantium: quod signi ficat signum atque indicium excellentiæ ob nobilitatem, magistratum, victoriam, virtutem, aut aliud quiduis in veste, armis, alióve exteriore habitu ad discretionem ostensum. Virgilius. Mutemus clypeos: Danaumque insignia nobis Aptemus. Itaque insignia virtutum, ea sunt ornamé ta: quæ quis ob virtutem est adeptus. Cicero ad Appium. Insignia enim virtutis: multi etia[m] sinevirtute assecuti sunt. Et hoc loco insignia virtutum sanctæ Catharines: sunt excellentia, splendor & gloria suarum virtutum. 2 In secundo versu. Fulta fide Catharina. Fulta: stabilita, munita, corroborata, à fulcior, iris, cuius actiuum fulcio, is, ire, significat sustentare, munire, & co[s]solidare quip piam ne decidat. Cæterùm Maxentius ille cuius meminit præsens versus: filius fuit Maximiani (qui & Herculeus dictus est) consortis quidem imperij Romani cum Diocletiano: & illi crudelitate quam simillimi. Postquam autem ambo, sanctorum martyrum sanguine (quem stygio furore debacchantes in toto terrarum orbe effuderant) satis inebriati: imperij insignia deposuissent, vt priuati in ocio reliquam transigerent ætatem, Maxentius hic patri succedens in imperio: tyrannum potius quam Imperatoré gessit, scelerumque immanitate longè patrem superauit: in omnem profusus libidinem ac magicis præstigijs addictissim[us], vt diffuse prosequitur historia ecclesiastica libro octa uo. Tandem more tyrannorum misere perit, cum contra Constantinum pro imperio occupando bella gerens: suis ipsius insidijs interceptus est, & iuxta pontem Miluuiu[m] incidit in foueam quam fecit. Sub hoc igitur immanissimo persecutore cum in finibus Aegyptiis versaretur: beata Catharina suum expleuit agonem. 3 In tertio versu. Sed torrentur inustis corporibus: Torrentur inquam: non sensibili ignis l[es]sione aut consumptione, nam illos omnino non retigit ignis: nec ipsis quicquam molestiæ intulit (quemadmodum de tribus pueris in fornacem babylonicam missis: dictt Daniel) sed sola applicatione iniectionéque in ignem: cui iussu tyranni fuerunt immissi vt exurerentur. Itaque verbum illud, non cremationis actum nobis hic insinuat: sed modum ac habitu[m], secundu[m] Dana. 3.

Transcription: Translated (English)

EXPO. 347 bears. Hence is derived the term insigne , that is, a sign: which signifies a sign and indication of excellence, on account of nobility, office, victory, virtue, or any other thing displayed in dress, arms, or other outward appearance for distinction. Virgil: “Let us exchange shields: and let us fit ourselves with the insignia of the Danaans.” Therefore the insignia of virtues are those ornaments which one has acquired on account of virtue. Cicero to Appius. For many have also attained the insignia of virtue without virtue. And in this place the insignia of the virtues of Saint Catherine are the excellence, splendor, and glory of her virtues. 2 In the second verse. Supported by faith, Catherine. Supported: established, fortified, strengthened, from fulcior , whose active form fulcio , meaning to support, fortify, and consolidate something lest it fall. Moreover, that Maxentius mentioned in the present verse was the son of Maximian (who was also called Herculius), a partner in the Roman Empire with Diocletian, and like him in cruelty. After both of them had become sufficiently drunk with the blood of the holy martyrs, which they had poured out in savage rage throughout the whole world, and had laid aside the insignia of empire, so that as private men they might spend the rest of their lives in leisure, this Maxentius, succeeding his father in the empire, conducted himself more as a tyrant than an emperor, and surpassed his father far in the enormity of his crimes; given over to every lust and most addicted to magical tricks, as the ecclesiastical history relates at length in book eight. At last, like tyrants do, he perished miserably, when, waging war against Constantine for the seizure of the empire, he was caught by his own snares and fell into the pit which he had made near the Milvian Bridge. Under this most savage persecutor, while she was in the Egyptian regions, blessed Catherine completed her struggle. 3 In the third verse. But they are tormented with burned bodies: Tormented, I say, not by the sensible injury or consumption of fire, for fire did not touch them at all, nor did it inflict anything troublesome upon them (just as Daniel says of the three boys thrown into the Babylonian furnace), but only by being brought near to and cast into the fire by the tyrant’s command, so that they might be burned. Therefore that word here does not suggest the act of burning, but the manner and condition thereof, according to Dan. 3.

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Transcription: ATR-1

EX PO: 351 Votis precamur cor- subitur dium Audite preces suppli- salus & languor om- cum. nium: Sanate ægros moribus 3 Qui cælum uerbo clan Nos reddentes uirtuti- ditis bus. Seras & eius soluitis: 5 Et cum iudex adue- Nos à peccatis omni- nerit bus Christus in fine seculi: Soluite iussu quæsu- Nos sempiterni gaudij mus. Faciat esse compotes. 4 Quorum præcepto Amen. Hymnus iste, carminis iambici dimetri solum retinet numerus syllabarum in vnoquoque carmine sine debita pedum collatione. Nam in secundo loco spondeum sæpi habet pro iambo: & in anterioribus sedibus pyrrhichium pro spondeo aut iambo, occurrit & in eo vocalis sequens alterius dictionis vocalem sine collisione. Incitatur in eo tota fidelium ecclesia: ad celebrandam solennitatem in a- postolorum honorem, ad quos deinde sermo dirigitur, eo- rum explicans dignitatem & sublimitatem: postulans- que vt nunc peccatorum nobis impetrent medelam, & in die adventus domini ad iudicium: gloriam sempiter- nam. 1 TANNOTATIONES. In primo versu. Exultet cæ- lum laudibus. Nomine cæli: angelica substantia quæ in cæ lis versatur, & nomine terræ: humana intelligitur natura, quæ terram habitat. Nam vtrique earum & nulli aliarum creaturarum conuenit exultare & jubilare diuinis laudi- bus in sanctorum solennitate: quòd solæ rationales sint & intellectu præditæ. Quinimmo sæpius in scriptura cælum & terra hoc modo accipiuntur, & adinuicem coniungun- tur, vt in Esaia. Audite cæli: & auribus percipe terra. Et in cantico Moysi circa finem Deuteronomij. Audite cæli quæ loquor: audiat terra, verba oris mei. Denique in psalmo. Latentur Esa.1. Deut.32. Psal.95.

Transcription: Translated (English)

EX PO: 351 We pray with vows from the heart Audite preces supplicum. salvation and the languor of all: Heal the sick by your merits 3 You who by the word shut heaven and open it again: 5 And when the Judge shall come Loosen us, we pray, from all sins. Christ at the end of the age: 4 By whose command May He make us sharers in everlasting joy. Amen. This hymn retains only the number of syllables of an iambic dimeter poem in each verse, without the due comparison of feet. For in the second place it often has a spondee instead of an iamb; and in the earlier places a pyrrhic instead of a spondee or an iamb occurs, and in it a following vowel of one word meets the vowel of another without collision. The whole Church of the faithful is stirred up in it to celebrate the solemnity in honor of the apostles, to whom the discourse is then directed, explaining their dignity and sublimity; and asking that they may now obtain for us a remedy for sins, and on the day of the Lord’s coming to judgment, everlasting glory. 1 ANNOTATIONS. In the first verse. Exultet cælum laudibus. By the name of heaven is understood the angelic substance which dwells in the heavens, and by the name of earth, human nature, which inhabits the earth. For it is fitting for neither of these, nor for any other creatures, to exult and rejoice in divine praises at the solemnity of the saints, because only they are rational and endowed with understanding. Indeed, in Scripture heaven and earth are often taken in this way, and joined to one another, as in Isaiah: Hear, O heavens; and give ear, O earth. And in the song of Moses near the end of Deuteronomy: Hear, O heavens, what I speak; let the earth hear the words of my mouth. Finally, in the psalm. Isa. 1. Deut. 32. Psal. 95.

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Transcription: ATR-1

Hymnorum Extentur cæli & exultet terra: moueatur mare & plenitudo eius. Illa autem ambo, cælum inquam & terra: hic conjunguntur ad verbum canunt: tanquam nominatiui ad suu[m] verbum, vt sacra solenia, eiusdem verbi sit accusatiuus: & gloria, ablatiuus ab eodem rectus. 2 In secundo versu. Vos secli iusti iudices. Id ex Matthæo habetur: vbi dominus discipulis dixisse legitur. Amé dico vobis quòd vos qui secuti estis me, in regeneratione cum sederit filius hominis in sede maiestatis suæ: sedebitis & vos super sedes duodecim, iudicantes duodecim tribus Israel. Quòd verò apostoli sint mundi lumina: ex eodem constat evangelista, in eo sermone quem fecit eis domin[us] in monte. Vos estis (inquit) lux mundi. Nemo accendit lucernam & ponit eam sub modio: sed super candelabrum: vt luceat omnibus qui in domo sunt. Sic luceat lux vestra coram hominibus: vt videant opera vestra bona, & glorificent patrem vestrum qui in cælis est. 3 In tertio versu. Qui cælum verbo clauditis. Nempe ipsis omnibus dictum est à domino apud Matthæum. Amé dico vobis, quæcunque alligaveritis super terram: erunt ligata & in cælo, & quæcunque solueritis super terram: erunt soluta & in cælo. Idem quoque expressus ipsis apud Ioannem indultum est: cum ait. Accipite spiritum sanctu[m], quorum remiseritis peccata: remittuntur eis, & quorum retinueritis: retenta sunt. 4 In quarto versu. Quorum præcepto subditur. Hoc ex Luca manifestum euadit: vbi dicit quòd conuocatis Iesus duodecim apostolis, dedit eis virtutem & potestatem super omnia dæmonia, & vt languores curarent: & misit illos prædicare regnum dei & sanare infirmos. Egressi autem circuibant per castella: euangelizantes & curantes vbique. Similiter & ex Marco: vbi dominus ad cælot rediturus, ait discipulis suis. Signa aute[m] eos qui crediderint: hæc sequentur. In nomine meo dæmonia eiicient, linguis loquentur nouis, serpentes tollent, & si mortiferum quid biberint: non eis nocebit, super ægros manus imponent: & bene habebunt. 5 In quinto versu. Christus in fine seculi. Hic per ablatiuum in fine seculi, legendum est: non per accusatiuum in finem, quia nomen temporis præpositioni in, adiunctum, in

Transcription: Translated (English)

Hymnorum The heavens shall be stretched out, and let the earth rejoice: let the sea be moved, and the fullness thereof. But both of these, heaven, I say, and earth: here they are joined to the verb they sing; as nominatives to their own verb, so the sacred rites, the accusative of the same verb: and glory, an ablative governed by the same. 2 In the second verse. “You, just judges of the age.” This is found in Matthew, where the Lord is read to have said to the disciples: “Amen I say to you, that you who have followed me, in the regeneration, when the Son of man shall sit on the throne of his majesty, you also shall sit upon twelve thrones, judging the twelve tribes of Israel.” But that the apostles are the lights of the world is clear from the same evangelist, in that sermon which the Lord made to them on the mount. “You are,” he says, “the light of the world. No man lights a lamp and puts it under a bushel, but on a candlestick, that it may give light to all that are in the house. So let your light shine before men, that they may see your good works and glorify your Father who is in heaven.” 3 In the third verse. “You who close heaven by the word.” Indeed this was said to them all by the Lord in Matthew. “Amen I say to you, whatsoever you shall bind on earth shall be bound also in heaven, and whatsoever you shall loose on earth shall be loosed also in heaven.” The same thing is also expressly granted to them in John, when he says: “Receive the Holy Spirit; whose sins you shall forgive, they are forgiven them, and whose sins you shall retain, they are retained.” 4 In the fourth verse. “At whose command they are subject.” This is made clear from Luke, where he says that Jesus, having called together the twelve apostles, gave them power and authority over all demons, and to heal diseases, and sent them to preach the kingdom of God and to heal the sick. And they went out and traveled through the villages, preaching the Gospel and curing everywhere. Likewise also from Mark, where the Lord, about to return to heaven, said to his disciples: “The signs that will follow those who have believed are these: in my name they will cast out demons, they will speak with new tongues, they will take up serpents, and if they drink any deadly thing, it will not hurt them; they will lay hands on the sick, and they will recover.” 5 In the fifth verse. Christ at the end of the age. Here, by the ablative in fine seculi, it must be read: not by the accusative in finem, because the noun of time, joined to the preposition in,

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Transcription: ATR-1

E X P O. 357 Ne lacerari sinas fraude dæmonum: Propter quos mortis exoluisti precium. 3 Dole captiuos esse tuos seruulos Absoluercos, compeditos erige. Et quos cruore redemisti proprio, Rex bone tecum fac gaudere perpetim. 4 Sit tibi Iesu benedicte domine, Gloria, uirtus, honor, & imperium, Vna cum patre sanctoq[ue] paraclito. Cum quibus regnas, deus ante secula. Amen. Præsens hymnus carminis iambici senarij præ se fert imaginem & formam: quod in locis imparibus primo tertio & quinto: spondeum aut iambum in paribus verò secundo, quarto, & sexto: iambum solum continere debet, aut postremo loco pyrrhichium. Verùm huiusmodi lex non exactè obseruatur in hoc hymno. Nam pro spondeo, itidem & iambo nunc trochæus ponitur: nunc verò in anterioribus sedibus pyrrhichius, vt solum syllabarum numerum: cum eo carmine habeat communem. Et consimilis omnino est structuræ: cum illo hymno prius exposito. Aurea luce & decore roseo. In eo dirigitur oratio ad Christum (nam totus est deprecatorius) vt precibus apostoli in cuius honorem decantatur, placatus: veniam peccatorum nobis tribuat, à fraude diaboli nos eripiat, & suo redemptos sanguine participes efficiat æternæ beatitu dinis. ANNOTATIONES. In primo versu. Seculorum domine. Christus hic dicitur seculorum dominus: quoniam deus est, omnium temporum, ætatum, successionum & decursuum durationis rerum: rector, ordinator, & dispositor. Et id ex beato Paulo depromptum videtur: ita ad Timotheum scribente. Regi autem seculorum, immortali, inuisibi, soli deo: honor & gloria in secula seculorum. Amen. Et regnum eius à propheta in psalmo regnum omnium seculorum dicitur: quoniam omnia secula, temporu[m] que successiones complectitur, & quæ præterieru[n]t, & quæ nunc assunt, & quæ futuræ sunt. Dominatio enim eius: z iiij est

Transcription: Translated (English)

E X P O. 357 Do not allow them to be torn apart by the fraud of demons; for whom you paid the price of death. 3 Grieve that your servants are captive; set the bound free, raise up the fettered. And those whom you have redeemed with your own blood, good King, make them rejoice with you forever. 4 To you, blessed Jesus, Lord, be glory, power, honor, and dominion, together with the Father and the holy Paraclete. With whom you reign, O God, before the ages. Amen. This hymn bears the appearance and form of an iambic senarius poem; for in the odd places, first, third, and fifth, it ought to contain a spondee or an iamb, while in the even places, second, fourth, and sixth, only an iamb, or in the last place a pyrrhic. But this kind of rule is not exactly observed in this hymn. For instead of a spondee, and likewise of an iamb, a trochee is now placed; and in the earlier positions a pyrrhic, so long as it shares only the number of syllables with that meter. And it is altogether similar in structure to the hymn previously set forth, “Aurea luce & decore roseo.” In it prayer is directed to Christ (for it is wholly supplicatory), that, being appeased by the prayers of the apostle in whose honor it is sung, he may grant us pardon for our sins, deliver us from the fraud of the devil, and, redeemed by his blood, make us partakers of eternal blessedness. ANNOTATIONS. On the first verse. “Lord of the ages.” Christ is here called Lord of the ages, because he is God, the ruler, ordainer, and disposer of all times, ages, successions, and courses of the duration of things. And this seems to be taken from blessed Paul, who wrote thus to Timothy: “Now to the King of ages, immortal, invisible, the only God, be honor and glory forever and ever. Amen.” And in the psalm his kingdom is called by the prophet the kingdom of all ages; for it embraces all ages and successions of time, both those that have passed, those that now are present, and those that are to come. For his dominion: z iiij is

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EXPO. 319 sine simulatione. Cui consonat apostolus ad romanos di- cens. Prudentia carnis, mors est. prudentia autem spiritus vita & pax, quoniam sapientia carnis inimica est deo. le- gi enim dei non est subiecta, necesse potest. 6 In sexto versu. Nobis veru[m] Sina. Verus Sina Christo est. quoniam mons est dei mysticus: ob dignitatis suæ & excellentiæ su- blimitatem. Qui enim de sursum venit, super omnes est. < Ioann. 3> Etiam ob legislationem in eo monte factam, quoniam ip- se est legifer noster. Deniq; ob diuinæ gloriæ manifesta- < 2: Cor. 5> tionem eodem in monte factam, quonia[m] deus erat in Chri- sto: mundum reconcilians sibi. Et vidimus gloriam eius: < Ioann. 1> gloriam quasi vngeniti à patre, plenum gratiæ & verita- tus. Vnde mons ille, vt symbolum & typus Christi, in diui- < Psal. 67> nis eloquiis sacer habetur. vt in psalmo. Etenim cæli disti- lauerunt à facie dei Sinai, à facie dei Israel. Et paulo post eodem in loco. Dominus in eis in Sinai, in sancto. Hunc autem verum Sina, sancta virgo Catharina in Sina mate- < Psal. 67> riali tumulta nobis inclinat. quado suis orationibus Chri- stum nobis reddit placabilem, facilémque præcibus no- stris & exorabilem. IDE SANCTA CATHARINA: alius hymnus. Catharinæ collau- Iudex iubet vt ccrementur. demus. Nec pilis nec vestibus Virtutum insignia. Noce ignis: sed torrentur Cordis ei præsentemus Iniustis corporibus. Et oris obsequia: 4 Velut auru[m], co[m]probauit Vt spe certa respiremus Fornacis adustio. Per eius sufragia. Na[m] quos Chist[us] co[m]seruauit 2 Fulta fide Catharina: Foris ab incendio: Iudicem Maxentium Coxit intus purgauit Non formidat. lex diuina Fides confessio. Sic firmat eloquium: 5 Post hæc blandis rex Quòd co[m]futat ex doctrina molitur Doctores gentilium. Virginem seducere. 3 Victi Christum co[m]fite[n]tur Nec promissis emollitur, Relictis erroribus. Nec terretur verbere. Con-

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EXPO. 319 without simulation. To this agrees the Apostle to the Romans, saying: The prudence of the flesh is death; but the prudence of the spirit is life and peace, for the wisdom of the flesh is hostile to God; for it is not subject to the law of God, nor can it be. 6 In the sixth verse. For us, truly, Sinai. The true Sinai is Christ, since it is the mystical mountain of God, because of the sublimity of his dignity and excellence. For he who comes from above is above all. < Ioann. 3> Also because of the legislation made on that mountain, since he himself is our lawgiver. Finally, because of the manifestation of divine glory made on the same mountain, since God was in Christ, reconciling the world to himself. And we saw his glory: < Ioann. 1> glory as of the Only-Begotten from the Father, full of grace and truth. Whence that mountain, as a symbol and type of Christ, is held sacred in the divine sayings, as in the psalm. For the heavens indeed dropped down from the presence of the God of Sinai, from the presence of the God of Israel. And a little later in the same place: The Lord is among them in Sinai, in the holy place. This true Sinai, however, Holy Virgin Catherine in material Sinai inclines to us, when by her prayers she makes Christ favorable to us, and through our prayers renders him easy to beseech and to be entreated. OF SAINT CATHERINE: another hymn. Let us praise Catherine. Let us present to her the insignia of virtue, neither with hair nor with garments, but the fire consumes the wicked bodies. Let us present to her the obedience of heart and mouth, so that we may breathe again with sure hope through her suffrages. 2 Supported by faith, Catherine does not fear Judge Maxentius. The divine law strengthens her speech, which by her teaching confounds the teachers of the pagans. 3 The defeated confess Christ, their errors abandoned. Con-

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EXPO. 347 bores. Inde deducitur insigne, is, substantium: quod signi ficat signum atque indicium excellentiæ ob nobilitatem, magistratum, victoriam, virtutem, aut aliud quiduis in veste, armis, aliôve exteriore habitu ad discretionem ostensum. Virgilius. Mutemus clypeos: Danaumque insignia nobis Aptemus. Itaque insignia virtutum, ea sunt ornamé ta: quæ quis ob virtutem est adeptus. Cicero ad Appium. Insignia enim virtutis: multi etia sine virtute assecuti sunt. Et hoc loco insignia virtutum sanctæ Catharines: sunt excellentia, splendor & gloria suarum virtutum. 2 In secundo versu. Fulta fide Catharina. Fulta: stabilita, munita, corroborata, à fulcior, iris, cuius actiuum fulcio, is, ire, significat sustentare, munire, & co[n]solidare quip piam ne decidat. Cæterùm Maxentius ille cuius meminit præsens versus: filius fuit Maximiani (qui & Herculeus dictus est) consortis quidem imperij Romani cum Diocletiano: & illi crudelitate quàm simillimi. Postquam autem ambo, sanctorum martyrum sanguine (quem stygio furore debacchantes in toto terrarum orbe effuderant) satis inebriati: imperij insignia deposuissent, vt priuati in ocio reliquam transigerent ætatem, Maxentius hic patri succedens in imperio: tyrannum potius quàm Imperatoré gessit, scelerumque immanitate longè patrem superauit: in omnem profusus libidinem ac magicis præstigijs addictissim[us], vt diffuse prosequitur historia ecclesiastica libro octa uo. Tandem more tyrannorum misere perit, cum contra Constantinum pro imperio occupando bella gerens: suis ipsius insidijs interceptus est, & iuxta pontem Miluuiu[m] incidit in foueam quàm fecit. Sub hoc igitur immanissimo persecutore cum in finibus Aegyptiis versaretur: beata Catharina suum expl[or]auit agonem. 3 In tertio versu. Sed torrentur inustis corporibus: Torrentur inquam: non sensibili ignis lesione aut consumptione, nam illos omnino non tetigit ignis: nec ipsis quicquam molestiæ intulit (quemadmodum de tribus pueris in fornacem babylonicam missis: dicit Daniel) sed sola applicatione iniectionéque in ignem: cui iussu tyranni fuerunt immissi vt exurerentur. Itaque verbum illud, non cremationis actum nobis hic insinuat: sed modum ac habitu[m], secundu[m] Dan. 3i

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EXPO. 347 There. From this is derived insigne , that is, a signifying mark: which signifies a sign and indication of excellence because of nobility, office, victory, virtue, or any other thing displayed in clothing, arms, or some other outward habit for distinction. Virgil: Mutemus clypeos: Danaumque insignia nobis Aptemus. Therefore the insignia of virtues are those ornaments which one has obtained because of virtue. Cicero to Appius. For many have also obtained the insignia of virtue without virtue itself. And in this place the insignia of the virtues of Saint Catharine are the excellence, splendor, and glory of her virtues. 2 In the second verse. Fulta fide Catharina. Fulta : established, fortified, strengthened, from fulcior, iris , whose active form fulcio, is, ire , means to support, fortify, and consolidate something so that it may not fall. However, that Maxentius mentioned in the present verse was the son of Maximian (who was also called Herculeus), indeed a partner in the Roman empire with Diocletian; and like him in cruelty. After both, having become sufficiently drunk with the blood of holy martyrs, which they had poured out throughout the whole world in a frenzy of savage rage, had laid aside the insignia of empire so that they might spend the rest of their lives in private leisure, this Maxentius, succeeding his father in the empire, acted rather as a tyrant than as emperor, and surpassed his father far in the monstrousness of his crimes, given over to every form of lust and wholly devoted to magical deceptions, as the ecclesiastical history explains at length in book eight. At last he perished miserably, after making war against Constantine for the seizure of the empire, when he was caught by his own traps and fell into the pit he had dug near the Milvian Bridge. Under this most monstrous persecutor, while she was living in the Egyptian regions, blessed Catharine pursued her contest. 3 In the third verse. But they are tormented with bodies burned: Torquentur , I say: not by the sensible injury or consumption of fire, for fire did not touch them at all, nor did it inflict anything troublesome upon them (just as Daniel says of the three boys thrown into the Babylonian furnace), but only by the application and casting into the fire, into which they were hurled by the tyrant’s command so that they might be burned. Therefore that word here does not suggest the act of burning, but the manner and condition, according to Dan. 3.

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E X P O. 357 Ne lacerari sinas fraude dæmonum: Propter quos mortis exoluisti precium. 3 Dole captiuos esse tuos seruulos Absolue reos, compeditos erige. Et quos cruore redemisti proprio, Rex bone tecum fac gaudere perpetim. 4 Sit tibi Iesu benedicte domine, Gloria, uirtus, honor, & imperium, Vna cum patre sanctoq[ue] paraclito. Cum quibus regnas, deus ante secula. Amen. II Præsens hymnus carminis iambici senarij præ se fert imaginem & formam: quod in locis imparibus primo tertio & quinto: spondeum aut iambum in paribus verò secundo, quarto, & sexto: iambum solum continere debet, aut postremo loco pyrrhichium. Verùm huiusmodi lex non exactè obseruatur in hoc hymno. Nam pro spondeo, itidem & iambo nunc trochæus ponitur: nunc verò in anterioribus sedibus pyrrhichius, vt solum syllabarum numerum: cum eo carmine habeat communem. Et consimilis omnino est structuræ: cum illo hymno prius exposito. Aurea luce & decore roseo. In eo dirigitur oratio ad Christum (nam totus est deprecatorius) vt precibus apostoli in cuius honorem decantatur, placatus: veniam peccatorum nobis tribuat, à fraude diaboli nos eripiat, & suo redemptos sanguine participes efficiat æternæ beatitu dinis. I IANNOTATIONES. In primo versu. Seculorum domine. Christus hic dicitur seculorum dominus: quoniam deus est, omnium temporum, ætatum, successionum & decursuum durationis rerum: rector, ordinator, & dispositor. Et id ex beato Paulo depromptum videtur: ita ad Timotheum scribente. Regi autem seculorum, immortali, inuisibi, soli deo: honor & gloria in secula seculorum. Amen. Et regnum eius à propheta in psalmo regnum omnium seculorum dicitur. quoniam omnia secula, temporu[m] que successiones complectitur, & quæ præterieru[n]t, & quæ nunc assunt, & quæ futuræ sunt. Dominatio enim eius: z iij est <1: Tim. 1. Psal. 144.>

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E X P O. 357 Let him not suffer you to be torn by the deceit of demons: For whom he paid the price of death. 3 Grieve that your servants are captives; Loose the guilty, raise up the bound. And those whom you redeemed with your own blood, Good King, make to rejoice with you forever. 4 To you, blessed Jesus, Lord, Be glory, power, honor, and dominion, Together with the Father and the holy Paraclete. With whom you reign, God, before the ages. Amen. II This present hymn displays the appearance and form of an iambic senarius poem: since in the odd places, first, third, and fifth, it ought to contain either a spondee or an iamb; but in the even places, second, fourth, and sixth, only an iamb, or at the last place a pyrrhic. But this rule is not exactly observed in this hymn. For instead of a spondee, and likewise of an iamb, a trochee is now placed: and sometimes, in the earlier positions, a pyrrhic, so that only the number of syllables is common with that meter. And it is altogether of a structure similar to that of the hymn explained above, Aurea luce & decore roseo. In it the prayer is directed to Christ (for it is wholly supplicatory), that, being appeased by the prayers of the apostle in whose honor it is sung, he may grant us forgiveness of sins, deliver us from the deceit of the devil, and make us, redeemed by his blood, partakers of eternal blessedness. I I ANNOTATIONS. On the first verse. Lord of the ages. Christ is here called Lord of the ages, because he is God, the ruler, orderer, and disposer of all times, ages, successions, and continuities of things. And this seems to be taken from blessed Paul, writing thus to Timothy: “Now to the King of the ages, immortal, invisible, the only God, be honor and glory unto the ages of ages. Amen.” And his kingdom is said by the prophet in the psalm to be the kingdom of all ages, because it embraces all ages and successions of times, both those that have passed, those that now are present, and those that are to come. For his dominion: z iij is <1: Tim. 1. Psal. 144.>

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Hymnorum est a generatione in generationem. De hoc diuinus pater Dionysius in libro de diuinis nominibus capite decimo ita perhibet testimonium. Enimuerò deum & vt seculum & vt tempus laudare convenit: quippe qui temporis toti ac seculi author sit, & vt antiquum dierum: vt qui ante te- pus & supra tempus sit, & momenta immutet & tempora, & ante item secula subsistat: quia & ante seculum, & supra seculum est, eiusque regnum: regnum omnium seculoru[m]. Hæc Dionysius. 1 In secundo versu. Salua redemptor: plasma tuum no bile. Plasma dei nobile hic vocatur homo: inter creatu- ras sensibiles dignitatis primatum tenens, & omnibus præ- stans perfectione, naturæque nobilitate, vt cuius dominio omnia animalia subiecta sint, & ad cuius vsum ministeri- um & obsequium: tota hæc cæli & terræ sensibilis machi- na, est condita atque disposita. Idem quoque dicitur si- gnatus sancto diuiui vult[us] lumine: quoniam ad imaginem & similitudinem dei factus est, animæ suæ impressam ha- bens superdiuinæ trinitatis notam, in tribus istis viribus & potentiis spiritualibus memoria intellectu & volunta- te: quæ tamen ab ipsa vnica animæ substantia re ipsa non discrepant. Sumptumque est illud quod hic dicitur, de si- gnatione diuini cultus: ex psalmo, dicente. Signatum est super nos lumen vultus tui domine: dedisti lætitiam in cor de meo. 3 In tertio versu. Dole captivos esse tuos seruulos. Ca- ptiui sumus: quando in carcerem tenebrosum peccati su- mus coniecti: & per iniquitatem perpetratam captiuitate ipsius dæmonis detenti. A qua sane misera captiuitatis co- ditione eripi non possumus (licet sponte nostra eandem ex nobis subire ac incurrere valeamus) nisi benignitate & gratia domini nostri Iesu Christi, qui solus hanc peccati captiuitatem ac servitutem dissoluere potest: nosq[ue] liber- tati restituere. Vt ipse Christus apud Ioannem testatur di- cens. Si filius vos liberauit: verè liberi eritis. Tunc autem rei absoluimur: quando peccatorum reatu constricti: à do- mino veniam illorum consequimur & remissionem. Com- pedisti verò sumus: quando laqueis, vinculis, & compedi- bus peccatorum implicati: tot vincimur catenis, quot gra- uamur peccatis, Funibus enim peccatorum suorum con- stringitur

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Hymns is from generation to generation. Of this the divine father Dionysius, in the book On the Divine Names , chapter ten, gives this testimony: For indeed it is fitting to praise God both as age and as time, since He is the author of all time and of the age, and as the Ancient of Days: as one who is before time and above time, and who changes moments and times, and likewise exists before the ages; because He is both before the age and above the age, and His kingdom is the kingdom of all ages. These are the words of Dionysius. 1 In the second verse. Save, Redeemer, Your noble creature. Here man is called the noble creature of God: holding the primacy of dignity among sensible creatures, and excelling them all in perfection and the nobility of nature, since all animals are subject to his dominion, and for his use and service: this whole sensible machine of heaven and earth has been made and ordered. He is also said to be marked with the holy light of the divine countenance: because he was made in the image and likeness of God, having impressed upon his soul the mark of the superdivine Trinity in these three spiritual powers and faculties, memory, understanding, and will: which, however, in reality do not differ from the one substance of the soul itself. And that which is said here is taken from the sign of divine worship, from the psalm which says: The light of your countenance, O Lord, is signed upon us; you have given joy in my heart. 3 In the third verse. Be grieved that your servants are captives. We are captives: when we are cast into the dark prison of sin, and through the iniquity committed are held in the captivity of the devil himself. From this miserable condition of captivity we cannot be rescued (though of our own will we are able to bring it upon ourselves and incur it), except by the kindness and grace of our Lord Jesus Christ, who alone can dissolve this captivity and servitude of sin and restore us to liberty, as Christ Himself testifies in John, saying: If the Son has freed you, truly you will be free. Then indeed we are released from guilt: when, bound by the debt of sins, we obtain pardon and remission of them from the Lord. But we are fettered when, entangled in the snares, chains, and fetters of sins, we are bound by as many chains as we are burdened with sins. For with the cords of his sins is he bound

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EXO. 359 stringitur peccator: vt ait Sapiens, & propheta in psalmo conqueritur. Funes peccatorum circumplexi sunt me. At solumur duris istis compedibus: quando diuina beni- gnitate diruptis vinculis peccatorum nostrorum, à laque- is diaboli quibus eramus irretiti eripimur, & cum propheta decantare possumus. Anima nostra sicut passer erepta est: & de laqueo venantium, laqueus contritus est: & nos liberati sumus. Et ad id liberationis beneficium nobis præstandum: admodum propensa est diuina miseratio, quoniam vt ait propheta in psalmo. Dominus soluit compeditos dominus illuminat cæcos, dominus erigit elisos. DE VNO MARTYRE. DEus tuorum mili- Pro te effundens sangui- tum nem: D Sors & corona Acterna dona possidet. præmium: 4 Ob hoc precatu sup- Laudes canentes martyris plici Absolue nexu criminis. Te poscimus piissime. 2 Hic nempe mundi gau- In hoc triumpho martyris dia Dimitte noxam seruulis. Et blandimenta noxia, 5 Laus & perennis glo- Caduca rite deputans: ria Peruenit ad cælestia. Deo patri cum filio 4 Poenas cucurrit forti- Sanctosimul paraelito ter: In sempiterna secula. Et sustulit uiriliter. Amen. II Carminis iambici formam & regulam vbique servat hic hymnus: præter id quòd bis in secundo loco (in secundo scilicet carmine secundi versus: & in tertio tertij) spon deum habet pro iambo & vocalis positionem ante voca- lem sine collisione. Explicatur in eo laus {cuiusuis martyris: quòd contempta mundi pompa & gloria elegerit Christum sequi in tribulationibus & persecutionibus tolerandis atque tormentis, quibus pertransitis: nunc pro temporalibus æterna, pro caducis perpetua, & pro terrenis cælestia obtinet. Cuius precibus petimus & nos apud deum commendari. 1 litj ANNO-

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is pressed by sin, as the Wise Man says, and the prophet complains in the psalm: “The cords of sinners have encompassed me.” But from these harsh fetters we are freed when, by divine kindness, the bonds of our sins are broken and we are rescued from the snares of the devil in which we were entangled, and can sing with the prophet: “Our soul is delivered as a sparrow from the snare of the fowlers; the snare is broken, and we are delivered.” And to grant us this benefit of liberation, divine mercy is most ready, for, as the prophet says in the psalm, “The Lord looseth the prisoners; the Lord enlighteneth the blind; the Lord lifteth up them that are cast down.” OF ONE MARTYR. God of thy martyrs, A reward and crown are obtained by them. For thee pouring forth their blood, They possess eternal gifts. Singing the praises of the martyr, For this by humble prayer We beseech thee, most loving Lord: Free us from the bond of sin. This one indeed, accounting as naught The joys of the world And its harmful blandishments, Came to heavenly things. He courageously ran the course of pains, And bore them manfully. By this triumph of the martyr Dismiss the guilt of thy servants. In this triumph of the martyr We ask thee to forgive the offense of thy servants. Praise and everlasting glory To God the Father, with the Son, And the Holy Paraclete, For ever and ever. Amen. This hymn everywhere preserves the form and rule of iambic verse, except that twice in the second position (namely, in the second carmen of the second verse, and in the third of the third) it has a spondee instead of an iamb, and a vowel standing before a vowel without elision. In it is explained the praise of any martyr: namely, that despising the splendor and glory of the world, he chose to follow Christ in tribulations and persecutions to be endured and in torments, which once passed through, he now obtains heavenly things in place of temporal, eternal in place of perishable, and celestial in place of earthly. By his prayers we too ask to be commended before God.

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HYMNORVM ciatus animi, aut per patientiam, qua præsentis vitæ sorti acerbam si eueniat leviter feramus. 3 In tertio versu. Soluta sunt iam vincula per mortem scilicet temporalem illi inflictam, quæ connexionem illam naturalem compagésque membrorum, & iuncturas vitæ necessarias disoluit. Vnde etiam consequenter & anima sacra eius, domicilio corporis soluta tanquam carcere quodam & ergastulo, nunc liberiore vitæ cælestis aura perfruitur. Ita perim[us] ipsius sancti martyris præcibus, tantum nobis dei amorem inspirari, vt soluamur à pedicis & laqueis concupiscetiarum huius mundi, quibus tanquam vinculis alligamur & implicamur, ne liberi feramur in deum. IDE VNO MARTYRE: alius hymnus. Beatæ martyr: p[ro]pera Diem triumphalem tuum. Quo sanguinis merces tibi Corona vincenti datur. 2 Hic te ex tenebris seculi (Tortore victo & iudice) Euexit ad cælum dies: Christóque ouantê reddidit 3 Nuc angeloru[m] particeps Colluces insigni stola: Quam testis indomabilis Ruius cruoris laueras. 4 Adesto nuc, & percipe Voces precatum supplices: Nostri reatus efficax Orator ad thronum patris 5 Miserere nostrarum precum. Placatus vt Christus suis Inclinent aurem prosperam, Noxas nec omnes imputet. Amen. Carminis iambici dimetri mensuram ac legem omnimode seruat hîc hymnus, præter id solum quòd in tertij versus secundo carmine spondeum habet pro iambo in secunda sede. Quòd si sententia pateretur verbum colluces in tertia poni persona: esset quidem apte dispositum carmen. Verum non debet verbi persona mutari: quòd in toto hymno ad ipsum martyrem, in cuius honorem canitur, dirigitur sermo. Author eius: Aurelius prudentius. Apud quem præsens hymnus, multo copiosior est &

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HYMN OF THE MARTYRS of an afflicted spirit, or by patience, whereby we may bear lightly whatever bitter lot of this present life may befall us. 3 In the third verse. Now the bonds are loosed, namely by temporal death inflicted on him, which dissolves that natural joining and framework of the limbs, and the necessary joints of life. Whence also, consequently, his holy soul, set free from the bodily dwelling as from a kind of prison and dungeon, now enjoys the freer breath of heavenly life. Thus by the prayers of that holy martyr may so great a love of God be inspired in us, that we may be loosed from the fetters and snares of the lusts of this world, by which we are bound and entangled as by chains, lest we be carried freely to God. OF ONE MARTYR: another hymn. Blessed martyr, hasten thy triumphal day, On which the reward of blood is given to thee as a crown, thou conqueror. 2 Here the day from the darkness of the age (having conquered the torturer and the judge) has raised thee up to heaven: and, rejoicing, has given thee back to Christ. 3 Now a sharer among the angels, you shine with a splendid robe: which, unyielding witness, you had washed in the stream of your blood. 4 Be present now, and receive the voices of our humble prayers: an effectual advocate for our guilt before the throne of the Father. 5 Have mercy on our prayers. So that Christ, being appeased toward his own, may incline his favorable ear, and may not lay to account all our offenses. Amen. This hymn here observes in every respect the measure and rule of iambic dimeter, except only that in the second line of the third verse it has a spondee in the second place instead of an iamb. But if the sense allowed the word colluces to be placed in the third person: the verse would indeed be fittingly arranged. Yet the person of the verb ought not to be changed, because throughout the whole hymn the speech is directed to the martyr himself in whose honor it is sung. Its author: Aurelius Prudentius. With him the present hymn is much fuller &

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EXPO. 365 Quæ tu martyribus munera præparat? Rubri nam fluido sanguine, laureis Ditantur bene fulgidis. 6 Te summa deitas, unaque poscimus, Vt culpas abluas, noxia subtrahas. Des pacem famulis, nos quoque gloriam Per cuncta tibi secula. Amen. Hymnus iste, choriambicus est: à pede dominatum in eo obtinête, & dicolos siue biformis: quòd duobus me trorum generibus coalescat, est & terrastrophos: quoni[n]a[m] post quatuor carmina renouato versu semper ad primum genus sit recursus. Siquidem quisque versuum eius tria prima habet carmina asclepiadæa: quartum verò glyconicum. De vtroque aute[m] horum carminum genere & eorum compositione, superius habita est mentio. Veruntamen non tam exacta vt par fuit, obseruata est hic legitimorum pedum collocatio. Nam loco choriambi, sæpius pæon quartus & conspiscitur admisus: qui tribus primis syllabis breuibus quartam subiungit longam, vt metuerent. In sexti quoque versus secundo carmine, pro choriambo ponitur in secunda sede epitritus tertius: qui primam, secundam, & quartam habet longas & tertiam breuem, vt describerét. Insuper loco pyrrhichij aut iambici: occurrit interdum in quarta sede positus spondeus. Værum hæc carminum errata potius mendosis libris & à prima synceritate metrorum vitio scriptorum prolapsis imputarim: quàm ipsi (quisquis is fuerit) authori. Nam totus hic hymnus magnam præ se fert elegantiam & gra nitatem. Celebrantur in eo egregia sanctorum martyrû[m] præconia, quòd contempto mundi fastu & flore: Christu[m] in tribulationibus securi sunt, & superatis grauissimis tormentis, vitam adepti perpetuam: in qua coronati & amplissimis sunt præmiis honorati. 1 ANNOTATIONS. In primo versu. N[ost]ri gliscit animus. Gliscere verbum neutrum: nunc crescere significat. liuius. Gliscence indies seditione. Nunc piguescerere, vt fimo per agros sparso dicimus terram hoc pabulo gliscere. N[ost]uc verò cupere signat, & ardente affectu exposcere,

Transcription: Translated (English)

EXPO. 365 What gifts does it prepare for the martyrs? For the red ones are enriched with flowing blood, with splendid laurels. 6 To Thee, highest Deity, and to Thee alone do we entreat, that Thou wouldst wash away faults, remove what is harmful. Grant peace to Thy servants, and also glory to us through all ages to come. Amen. This hymn is choriambic: and in it the dominant measure is to be retained from the foot. It is also dicolous, or of two kinds, because it is made up of two kinds of meter; it is also tetrostrophic, because after four lines, with the verse renewed, there is always a return to the first kind. For each of its lines has the first three feet as Asclepiads; the fourth, however, as Glyconic. Of both these kinds of verse and their composition mention has been made above. Nevertheless, the arrangement of the lawful feet has not here been observed as exactly as was fitting. For in place of a choriamb, a fourth paeon is more often seen admitted: this, with its first three syllables short, adds a fourth long syllable, as in metuerent. Likewise in the second line of the sixth verse, in the second place, instead of a choriamb is set the third epitrite: which has the first, second, and fourth long, and the third short, as in describeret. Moreover, in place of a pyrrhic or an iamb, a spondee sometimes occurs in the fourth place. But I would attribute these faults of the verses rather to faulty books and to scribes who had fallen away from the original purity of the meters, than to the author himself (whoever he may have been). For this whole hymn displays great elegance and dignity. In it are celebrated the outstanding praises of the holy martyrs, because, despising the pride and bloom of the world, they were secure in Christ amid tribulations, and, having overcome the most severe torments, they attained everlasting life, in which they were crowned and honored with the greatest rewards. 1 ANNOTATIONS. In the first verse. N[ost]ri gliscit animus. The verb gliscere is neuter: now it means to grow. liuius. Gliscence day by day in sedition. Now it signifies to grow eager, as when, with dung scattered over the fields, we say that the earth grows with this nourishment. But N[ost]uc signifies to desire and to demand with burning affection,

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366 HYMNORVM exposcere, vt hoc in loco: & sic infinitiuo verbo in eade[m] oratione coniungi postulat. In omnibus autem suis signi- ficatis: præterito pariter & supino caret. Eodem quoque in versu, vectoru[m] genitiuus, no[n] à victus nominatiuo par- ticipij præteriti temporis: sed à nomine verbali victor, oris, descendit. Victores nempe omnium optimi & præsta[n]tissimi sunt martyres: qui patiendo vicerunt, non resisten- do aut manum cum hostibus conserendo, moriendo itide[m] vicerunt: non victis superuiuendo, animo denique vice- runt: no[n] corporis viribus, quo nullum victoriæ genus est præstantius. 2 In secundo versu. Quos retinens mundus inhorruit. Inhorrere est cum horrore fugere quippiam tanquam vile & abiectu[m]: & accusatiuo venuste iungitur: sicut exhorrere, abhorrere, perhorrere: cognatæ si- gnificarionis pariter & originis verba. Sanctos quidem martyres secundum corporis incolatum mundus in se co[m] tinuit: eos tamen quantum ad mores & vitę institutu[m] refu < Ioan. 15> git ac odio habuit, quoniam non magnifaciebant ea quæ mundi sunt, sed Christi affectatores illum præ se feretem speciem quandam pulchri & boni, vanum tamen omnino & emarcidum aspernati sunt, quemadmodu[m] dixerat Christus discipulis: & omnibus suæ vitæ imitatoribus. Si mun- dus vos odit: scitote quia me priorem vobis odio habuit. Et rursum ad eosdem. Si de mundo fuissetis: mundus vti- que quod suum erat diligeret. Quia verò de mundo non estis, sed ego elegi vos de mudo: propterea odit vos mun- dus. Hic autem mundus pro concupiscentia rerum mun danarum: siue pro multitudine hominum secularia desideria sectantium sumitur, sicut & sæpissime in sacris literis: Porrò in tertio versus huius carmine, spreuerunt po- tius quam sprevere legendum esset: vt secundo loco po- natur choriambus. In quarto carmine, aduerbium cælitus cum verbo secuti sunt debet ordinari: quoniam no[n] ab ho- minibus sed à deo id eis indultu[m] est, quòd fuerint dei imi- tatores. Nemo (inquit dominus) potest venire ad me: nisi < Ioan. 6> pater meus qui misit me, traxerit cum. 3 In tertio ver- su. Nec carpsit penetralia. Non quidem corporis. Nam interiora etiam beatorum martyrum viscera potueru[n]t sæ uis vngulis dilacerari: & nonnunquam dissecta legu[n]tur. Sed non carpsit vngula: penetralia animi: no[n] enim potuit virtutem

Transcription: Translated (English)

366 HYMNS to demand, as here: and thus it requires to be joined in the same sentence with the infinitive verb. In all its meanings, moreover, it lacks both a perfect tense and a supine. In the same verse also, the genitive plural of vectorum does not come from the nominative victus of the past participle, but descends from the verbal noun victor, oris. For the victors, indeed, best and most excellent of all are the martyrs: who conquered by suffering, not by resisting or joining battle with the enemy; by dying likewise they conquered; not by surviving the conquered, finally they conquered in spirit; not by bodily strength, for no kind of victory is more excellent. 2 In the second verse. Quos retinens mundus inhorruit. To shudder is to flee from something with horror, as though it were vile and abject; and it is elegantly joined with the accusative, as are exhorrere, abhorrere, perhorrere: words of cognate meaning and likewise of cognate origin. The holy martyrs, indeed, so far as bodily sojourn was concerned, the world held them within itself; yet as to morals and manner of life it rejected them and hated them, because they did not set a high value on the things that are of the world, but, as lovers of Christ, they despised that seeming form of beauty and good, which was in truth altogether empty and withered, just as Christ had said to his disciples and to all the imitators of his life: If the world hate you, know that it hated me before you. And again to the same: If you were of the world, the world would indeed love what was its own. But because you are not of the world, and I have chosen you out of the world, therefore the world hates you. Here, however, the world is taken for the desire for worldly things, or for the multitude of people pursuing secular desires, as also very often in Holy Scripture. Moreover, in the third verse of this hymn, spreuerunt rather than sprevere should be read, so that a choriamb may be placed in the second position. In the fourth line, the adverb cælitus must be arranged with the verb secuti sunt; for it was not by men but by God that this was granted to them, namely, that they were imitators of God. “No one,” says the Lord, “can come to me unless my Father, who sent me, draw him.” 3 In the third verse. Nec carpsit penetralia. Not indeed of the body. For even the inward bowels of the blessed martyrs could be torn apart by savage claws, and are sometimes read of as having been cut open. But it did not tear by claw the inward recesses of the soul: for it could not the virtue

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Hymnorum videtur per quandam affinitatem hæc sententia, ad illud dictu in libro Sapientiæ de iustis: quòd in paucis vexati, <Sapien.> in multis bene disponentur: quoniam deus tentauit illos, & inuenit eos dignos se. Et vt ex contrapositione oppositorum accommodatior fiat comparatio: aptè subiungitur, < Rom. 8> quod ad maiorum sunt vocati gaudiorum præmia, quoniam vt ad Romanos scribit beatus Paulus: non sunt condigne passiones huius seculi ad futuram gloriam, quæ < 1. Cor. 4> reuelabitur in nobis. Et in secunda ad Corinthios episto la idem confirmat dicens. Id quod in præsenti est momé taneum & leue tribulationis nostræ: supra modu[m] in sublimitate æternum gloriæ pondus operatur in nobis. DE VNA VIRGINE. 1 Irginis proles, opifexq; matris: Virgo quem gessit, peperitq; uirgo. Virginis festum canimus: trophæum Accipe uotum. 2 Hæc tua uirgo duplici beata Sorte: dum gestit fragilem domare Corporis sexum, domuit cruentum Corpore seclum. 3 Vnde nec mortem nec amica mortis. Sæua pænarum genera pauescens: Sanguine fuso meruit secretum Scandere cælum. 4 Huius obtentu deus alme nostris Parce iam culpis: uitia remittens. Quo tibi puro resonemus almum Pectoris hymnum. 5 Gloria patri, genitæq; proli: Et tibi compar utriusque semper Spiritus alme: deus unus omni Tempore secli. Amen. Carminis

Transcription: Translated (English)

The same sentiment seems, by a certain affinity, to be related to that saying in the Book of Wisdom about the righteous: that, having been vexed in a few things, <Wisdom> in many things they shall be well disposed; because God tried them, and found them worthy of himself. And so that, by the opposition of opposites, the comparison may become more fitting, it is aptly added, <Rom. 8> that they are called to greater rewards of joy, because, as blessed Paul writes to the Romans: the sufferings of this present time are not worthy to be compared with the future glory, which <1 Cor. 4> shall be revealed in us. And in the second epistle to the Corinthians the same he confirms, saying: That which is at present is momentary and light in our tribulation, working in us an eternal weight of glory, surpassing measure, in height. ON A VIRGIN. 1 The child of a virgin, and the maker of the mother: The Virgin whom he bore, the virgin bore. We sing the feast of the Virgin: receive the trophy, the vow. 2 This your virgin is blessed with a double lot: while she strives to tame the frail sex of the body, she subdued the bloody world by her body. 3 Whence, fearing neither death nor the harsh kinds of punishments, the friends of death, having shed her blood, she deserved to ascend in secret to heaven. 4 By the merit of this one, O kind God, spare now our sins: forgiving our vices. So may we sound to you, in purity, the kind hymn of our heart. 5 Glory be to the Father, and to the begotten Son; and to you, O kind Spirit, equal to both always, one God, for all the time of the age. Amen. Carminis

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EXPO. 579 locatur. Hic autem, & adiectiuum est nomen, & genitiuo adiunctum. 6 In quinto versu. Et tibi compar vtriusque semper. Pronomen tibi, non ordinandum est hic cum nomine co- par, quanuis datiuum suapte natura non recuset, sed cum verbo sit, subaudito, vt iste habeatur sensus. O alme spiri- tus vtriusque, patris scilicet & filij, quoniam ab vtroque ineffabiliter procedis, compar & æqualis gloria sit etiam tibi, sicut patri & filio. Et ita compar adiectiuum, non ad substantiuum spiritus sed ad gloria coniungendum est: vt recta colligatur huius loci sententia. IDE PLVRI BVS virginibus. I I Esu corona uirginum, Quem mater illa concipit Quæ sola uirgo partiùrit: Hæc uota clemens accipe. 2 Qui pascis inter lilia: Septus choreis uirginum. Sponsas decorans gloria, Sponsisq[ue] reddens præmia. 3 Quocunque pergis uir- gines Sequuntur, atque laudibus Post te canentes cursitant: Hymnosq[ue] dulces personant. 4 Te deprecamur largi Nostris adauge sensibus, Nescire prorsus omnia Corruptionis uulnera. Amen. II Carminis iambici dimetri mensura & norma: in hoc hymno integrè seruatur in quo laudatur Christus purissimus virginum sponsus, quòd sacratissimas virgines sponsas suas ex hoc mundi ergastulo euexerit ad cælestem thalamum, vbi eas gloria & honore coronauit, & ipsas canticum nouum cantantes semper habet quocuque ierit suo-rum gressuum comites. I IANNOTATIONES. In primo versu. Quæ mater illa concipit. Non hoc loco concepit legendum est: vt sub præteriti temporis verbo exprimatur quod iampridem est

Transcription: Translated (English)

EXPO. 579 is placed. But here, because it is an adjective, it is joined with a genitive. 6 In the fifth verse. And to you, equal of both forever. The pronoun tibi is not to be arranged here with the noun copar, although in its own nature it does not refuse the dative, but it is to be taken with the verb understood, so that this sense may be obtained: O loving Spirit, equal of both, namely of the Father and the Son, since from both you proceed ineffably, let glory also be equal and alike to you, as to the Father and the Son. And so the adjective compar is to be joined not to the substance spiritus, but to gloria, so that the correct meaning of this passage may be gathered. IDE PLVRI BVS to the virgins. I Jesus, crown of virgins, Whom that mother conceives Who, a virgin alone, brings forth: Receive these vows, gracious one. 2 You who feed among the lilies: Encircled by the choirs of virgins, Adorning brides with glory, And giving rewards to brides. 3 Wherever you go, virgins Follow, and with praises They run after you, singing; And they sound sweet hymns. 4 We beseech you, bountiful one, Increase in our minds To know nothing at all Of the wounds of corruption. Amen. II The measure and rule of iambic dimeter: in this hymn it is wholly observed, in which Christ, the most pure bridegroom of virgins, is praised because he has carried his most holy virgins, his brides, out of this prison-house of the world to the heavenly bridal chamber, where he crowned them with glory and honor, and always has them singing the new song, companions of his steps wherever he goes. I IANNOTATIONES. In the first verse. Quæ mater illa concipit. Here concepit is not to be read; so that by a verb of the past tense it may be expressed what has long since been

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EXPO. 381 hoc pacto id carmen: largire nostris sensibus, & vtrunque quidem rectè. Nam & hoc & illo modo stat carmen, & per manet in sua integritate: & sententia itidem est apta. Hic enim largiri nostris sensibus id muneris petimus: quòd puritatis corruptrices peccatorum plagas non sustineant. Illic verò: hoc bonum tanquam iam adeptum adaugeri in mentibus nostris exposcimus. Et sanè vtrunque nobis est necessarium, vt scilicet indulgeatur nobis primum hoc cæ leste donum: deinde vt indultum adaugeatur. Non enim possumus esse continentes nisi de det: neque perstare aut proficere incæpta continentia, nisi eodem largiente, va- lemus. 1 DE VNA VIDVA. Ratuletur ecclesia. 4 Igne flagrabat fidei, G Nam summiregis Amore succensa dei: filia: Signis effulgens uariss, Post huius uitæ tristia Cæli potitur præmiis. Scandit ad cæli gaudia. 5 Hæc de ualle miseriæ 2 Hæc uera Christi famula In patriam lætitiæ: Inuenta sine macula: Ad summum regem gloriæ. Deum amauit sedula Læta peruenit hodie. Cum quo regnat per secula. 6 Laus uni deo & trino. 3 Nobili stirpe genita, Qui nos beatæ precibus Sed uirtutibus prædita: Peracto uitæ termino Mundi contempsit gloriam, Coniungat cæli ciuibus. Adepta Christi gratiam. Amen. II Hymnus iste speciem & formam carminis iambici dimetri præ se fert, illius tamen neque lege coercetur neque pedibus mensuratur: quòd promiscuè in anterioribus locis trochæum recipiat & pyrrhichium, & in secunda sede sæpius

Transcription: Translated (English)

EXPO. 381 by this agreement that hymn: grant to our senses, and both indeed rightly. For in this way and in that the hymn stands, and remains in its integrity; and the sense likewise is fitting. For here we ask that this favor be granted to our senses: that they may not bear the wounds of sins, which corrupt purity. But there: we ask that this good, as though already attained, may be increased in our minds. And indeed both are necessary for us, namely, that this heavenly gift be first granted to us; then that what has been granted be increased. For we cannot be continent unless he gives it; nor can we remain in or advance in continence once begun, unless by the same one granting it we are made able. 1. ON ONE WIDOW. Let the Church rejoice. 4 She was blazing with the fire of faith, For the daughter of the supreme King Inflamed with love of God: Has gone up: Shining with the brightest signs, After the sorrows of this life She is granted the rewards of heaven. She ascends to the joys of heaven. 5 From the valley of misery 2 This true handmaid of Christ, Into the homeland of joy: Found without blemish: To the highest King of glory. She diligently loved God, Happily she has come today. With whom she reigns forever. 6 Praise to the one God and three. 3 Born of noble stock, Who through the prayers of the blessed may us, But endowed with virtues: When the term of life has been completed, She despised the glory of the world, May he join us to the citizens of heaven. Having obtained the grace of Christ. Amen. II This hymn bears the appearance and form of iambic dimeter verse; yet it is bound by neither the rule of that meter nor measured by its feet; because in the earlier places it indiscriminately admits the trochee and the pyrrhic, and in the second foot more often

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HYMNORVM pius spondeum, contra huius carminis iura. Numerum tamen syllabarum illi metro debitum retinet: in vnoquoq[ue] scilicet carmine octonarium, insuper & rythmicam seruat consonantiam primi carminis ad secundum & tertij ad quartum eiusdem versus: in exitu syllabarum. Incitatur in eo ecclesia fidelium ad spirituale gaudium in domino: ob solennitatem sanctissimæ cuiusuis viduæ, cuius dies festus celebratur cum hunc modulatur hymnum. Commendatur & illa ob mundi contemptum, virtutis studium, dei famulatum, cultumque Christianæ fidei: quem hic vitam agens studiosè exercuit. Ob quæ, & miraculis coruscâtem illam reddidit deus, & gloriosam in cælestes euexit sedes. I AANNOTATIONES. In primo versu. Nam summi regis filia. Non de terreno rege hic sit sermo, nullus enim in terris est omnino summus rex: sed omne sub regno grauiore regnum est, vt ait Seneca & cunctis dominatur regibus ipse rex regum & dominus dominantium. Neque de carnali consanguinitate aut cognatione hic itidem habetur mentio: sed de spirituali & mystica: qua sancta illa vidua quæ hoc celebratur hymno: summi regis dei filia est tum per creationem: qua ipse omnium pater est, tum per regenerationem factam in baptismo: per quam ipsa ex deo nata est, & ex aqua & spiritu regenita, tum per sacram imitationem & assimilationem: in diuinis denominationibus. De qua postrema cognatione: sit dominus in euangelio. Quicunque fecerit voluntatem patris mei qui in cælis est: ipse meus frater, soror & mater est, & eadem omnino ratione: filius eius & filia, quandoquidem hæc omnia spiritualiter coincidunt, solam rationum discrepatiam abinuicem habentia. Si enim ex patre diabolo sunt per imitationem, qui desideria eius volunt complere, vt testatur euangelium: cur non magis ex deo sunt patre, qui illius præcepta studiosè laborant obseruare? Et deus ipse pro sua dignatione hoc honoratissimo filiæ nomine vnamquâque fidelem animam in psalmo compellat: dicens. Audi filia & vide & inclina aurem tuam: & obliuiscere populum tuum & domum patris tui, & concupiscet rex decorem tuum: quoniam ipse est dominus deus tuus. 2 In secundo versu. Hæc vera Christi famula. Melius hoc

Transcription: Translated (English)

HYMNORUM devoutly an iambic line, contrary to the rules of this song. Yet it retains the number of syllables due to that meter: in each song, namely, eight syllables; moreover, it preserves the rhythmic consonance of the first line with the second, and of the third with the fourth of the same verse, in the ending of the syllables. By it the church of the faithful is stirred up to spiritual joy in the Lord, on account of the solemnity of that most holy widow whose feast day is celebrated when this hymn is chanted. And she too is commended for contempt of the world, zeal for virtue, service to God, and devotion to the Christian faith, which, while living this life, she diligently practiced. For these things, and because she shone forth with miracles, God made her, and exalted her in glory to the heavenly seats. I AANNOTATIONES. In the first verse. For the daughter of the highest king. Let it not be understood here of an earthly king, for there is in the earth no king at all who is truly highest; but every kingdom is under a heavier kingdom, as Seneca says, and the King of kings himself and Lord of lords rules over all kings. Nor is mention here made of carnal consanguinity or kinship: but of spiritual and mystical kinship, by which that holy widow who is celebrated in this hymn is the daughter of the highest King, God, both by creation, in which He is the father of all, and by regeneration accomplished in baptism, through which she herself is born of God and regenerated of water and Spirit, and by sacred imitation and assimilation in divine names. Of this last kinship, let the Lord speak in the Gospel: Whoever has done the will of my Father who is in heaven, he is my brother, sister, and mother, and in exactly the same way his son and daughter, inasmuch as all these things spiritually coincide, differing from one another only in the distinction of the concepts. For if they are from the father the devil by imitation, because they wish to fulfill his desires, as the Gospel bears witness, why are they not much more from God the Father, who labor diligently to keep His commandments? And God himself, by his gracious condescension, addresses every faithful soul by this most honorable name of daughter in the Psalm, saying: Listen, daughter, and see, and incline your ear; and forget your people and the house of your father, and the king will desire your beauty, for he is the Lord your God. 2 In the second verse. This true handmaid of Christ. Better this

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CANTICORVM 90 tissimo incarnationis mysterio dei filius humanam suscepit personam: quasi prius fuerit homo perfectus, & deinde à filio dei assumptus. Id enim non modo falsum est: verum etiam impium & blasphenum. Sed humanam accepit naturam: diuinæ substantiæ in vnitate personæ ineffabiliter coniunctam. Et quoties apud sacros authores hoc loquendi genus occurrit: intelligatur in eo nomen personæ pro nomine naturæ positum, & simili modo exponatur. 17 In decimoseptimo versu. Tu deuicto mortis aculeo. Aculeo est quod pungit & penetrat, vt apes omnes aculeo dicuntur armatæ: dempto rege, diciturque ab acu vel acumine. Inde aculeatum dicitur quod habet aculeum. At verò per translationem quandam aculeus mortis appellatur ipsa vts atque violentia mortis: quæ vitam adimit & enecat viuentia. Hunc autem aculeum mortis deuicit Christo: quando mortem passus tertia die resurrexit à mortuis, & pessundata morte ad vitam rediit immortalem. Neque in seipso solum, sed & in nobis aculeum mortis deuicit: quia mortem nostram moriendo destruxit, & vitam resurgendo reparauit. Tunc etiam credentibus regna cælorum aperuit quia paradisi portam à tempore lapsus primorum parentum ad horam vsque suæ passionis occlusam, virtute preciosi sui sanguinis nobis referauit, & in gloriosa ascensione sua eam primus omnium ingressus: nobis quoque eandem ingrediendi, viam patefecit. 21 In vicesimoprimo versu. Aeterna fac cum sanctis tuis. Intelligatur ex præcedenti versu accusatiuus hoc loco, scilicet famulos tuos: vt completior sit & perfectior sententia, hoc modo. Fac famulos tuos numerari cum sanctis tuis in gloria æterna. Et consimilia grammaticâ exposcetia operam: alijs in locis suppleantur, vt in decimosexto versu iam exposito id aduertatur: quòd accusatiuus hominem, bis sumendus est ad sententiæ completionem, semel quidem cum participio suscepturus: & iterum cum gerundio liberandum, hoc pacto, tu suscepturus hominem: ad liberandum ipsum hominem. Non enim potest accusatiuus ille semel sumptus: cum vtraque dictione, participio scilicet & gerundio ordinari, neque perfecta fuerit sentetia: si gerundium illud actiuum sine accusatiuo ponatur. Sed hæc amplius discutere: grammaticorum est, In

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CANTICLES 90 in the most exalted mystery of the Incarnation, the Son of God took on human personhood: as though he had first been a perfect man, and then assumed by the Son of God. For this is not only false, but also impious and blasphemous. Rather, he took on human nature, ineffably joined to the divine substance in the unity of person. And whenever in the sacred authors this manner of speaking occurs, let it be understood that the name of person is there put for the name of nature, and let it be explained in a similar way. 17 On the seventeenth verse. You, having overcome the sting of death. A sting is that which pricks and pierces, as all bees are said to be armed with a sting; and it is so called from a needle or sharp point. Hence that is called stinging which has a sting. But by a certain metaphor the sting of death is called the very force and violence of death, which takes away life and destroys living things. Christ overcame this sting of death when, having suffered death, he rose from the dead on the third day, and, death having been cast down, returned to immortal life. Nor did he overcome the sting of death in himself alone, but also in us: because by dying he destroyed our death, and by rising he restored life. Then too he opened the kingdom of heaven to believers, because the gate of paradise, closed from the time of the fall of our first parents until the hour of his passion, he reopened for us by the power of his precious blood, and in his glorious ascension he entered it first of all, and for us also opened the way of entering the same. 21 On the twenty-first verse. “Make eternal with your saints.” Let the accusative be understood here from the preceding verse, namely “your servants,” so that the sentence may be more complete and perfect, in this way: Make your servants to be numbered with your saints in eternal glory. And such things requiring grammatical explanation must in other places be supplied, as in the sixteenth verse already explained, where it should be noted that the accusative “man” must be taken twice for the completion of the sentence, once indeed with the participle “about to take,” and again with the gerund “to free,” in this manner: “You, about to take man, for the freeing of that same man.” For that accusative, taken once, cannot be arranged with both forms of expression, namely the participle and the gerund, nor would the sentence be complete if that active gerund were placed without an accusative. But to discuss these matters further belongs to grammarians, In

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398 CANTICORVM tissimu[m] diffusione[m] euangelicæ doctrinæ ministerio ac vo- ce apostoloru[m] per vniuersum orbé celeriter facta[m]. Quoru[m] <Esa.12> omnium cõsideratione: ipse propheta ad populu[m] fidelem verba facies in principio duodecimi capitis inquit. Et di- ces in die illa. O popule (inquit) fidelis postqua[m] tot & tan- ta susceperis beneficia, per dispensatione[m] carnis suscepta[m] à Christo, quæ mihi in spiritu sunt revelata: ora tua re- solues in hoc canticu[m]: quo gratias ages deo de magnitudi ne suæ largitatis & beneficetia[m]. Et id quidé facies illa die, tèpore scilicet nouæ legis & gratiæ Christi revelatæ: quod < Rom.13> sanè tèpus in scriptura plærumque dies appellatur, vt cu[m] scribit Paulus ad Romanos, Nox præcessit: dies aute[m] ap- propinquauit. I [L]IANNOTATIONES. In primo versu. Confite- bor tibi domine. Laudabo (inquit populus fidelis) te do- mine deus meus: quoniam iratus est mihi per præuarica- < Luc.10> tionem primorum parentum, totius humani generis dam natricem, quod incidit ea culpa in latrones: & expoliatu[m] est duobus gratuitis, & diris vulneribus graviter affectu[m]. Hic tamen furor tuus post multa annorum curricula con uersus est in benignitatem & misericordiam: quando filiu[m] dei in terrâ misisti ad humanæ redemptionis opus cõsum mandum, vt salutarem medicum meorum vulneru[m], & re- conciliatorem meum. Et hac conversione iræ tuæ in man suetudine[m], consolatus es me: prius vehementer desolatu[m]. Huic autem sententiæ propheticæ: respondet illud verbu[m] psalmi Benedixisti domine terrâ tuam: auertisti captiui- < Psal.84> tatem Iacob. Remisisti iniquitatem plebis tuæ: aperuisti omnia peccata eorum. Mitigasti omnem iram tuam: auer- tisti ab ira indignationis tuæ. 2 [L]I In secundo versu. Ecce deus saluator meus. Decurrente veteris legis tempo re: multis prophetarum oraculis fuerat promissus salua- tor mundi, quòd tandem veniret ad omnium salute[m]. Nuc autem & tempore legis euangelicæ, ecce adest visibiliter in carne apparens deus saluator meus: non amplius expe- < Luc.19> ctandus vt veniat. Et saluator rectè dicitur: nomine con- gruente suo operi. Nam venit filius hominis quærere, & saluum facere: quod perierat. Et respondet id nomen illi < Matth.1> quod in euagelio impositum ipsi describitur. Vocabis (in- < Esa.62> quit angelus ad Ioseph) nomen eius Iesum. Ipse enim saluum

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398 CANTICLES most holy diffusion of the evangelical doctrine, quickly brought about throughout the whole world by the ministry and voice of the apostles. Considering all these things, the prophet himself speaks to the faithful people in the beginning of the twelfth chapter and says: And you shall say in that day. O faithful people, after you have received so many and such great benefits, through the dispensation of the flesh assumed by Christ, which have been revealed to me in the spirit: you shall open your mouth in this canticle, in which you will give thanks to God for the greatness of his generosity and beneficence. And indeed you shall do this on that day, that is, in the time of the new law and of the grace of Christ revealed: which time in Scripture is indeed for the most part called day, as when Paul գրում writes to the Romans: The night has passed; the day has drawn near. I [L] NOTES. On the first verse. I will confess to you, O Lord. I will praise you (says the faithful people), O Lord my God: because he was angry with me through the transgression of the first parents, destructive of the whole human race, by which fault it fell among robbers; and it was stripped and gravely wounded with two free and terrible wounds. Yet this wrath of yours, after many cycles of years, has been turned into kindness and mercy, when you sent the Son of God into the earth to accomplish the work of human redemption, as a healing physician of my wounds, and my reconciler. And by this conversion of your wrath into gentleness, you comforted me, who had previously been greatly desolated. To this prophetic statement corresponds that word of the psalm: You have blessed your land, O Lord; you have turned away the captivity of Jacob. You have forgiven the iniquity of your people; you have covered all their sins. You have mitigated all your wrath; you have turned away from the anger of your indignation. 2 [L] On the second verse. Behold God my Savior. As the time of the old law was running its course, the Savior of the world had been promised by many oracles of the prophets, that he would at last come for the salvation of all. But now, in the time of the evangelical law too, behold, visibly present, appearing in the flesh, is God my Savior: no longer to be awaited as one who is to come. And he is rightly called Savior: the name fitting his work. For the Son of Man came to seek and to save what was lost. And that name suits him, which in the Gospel is described as having been imposed upon him: You shall call, says the angel to Joseph, his name Jesus. For he himself will save

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CANTICORVM 400 sancti gratia significatur. A quaru[m] etia[m] nomine, hic intelli gi possunt fluenta doctrinæ euangelicæ: quę populi fide- les largiter hauserut tépore nouæ legis ex apostolis & vi- ris apostolicis, cu[m] gaudio & exultatione cordis. Siquidem per aqua[m], interdu[m] signatur doctrina in sacris literis: vt cu[m] dicit Ecclesiasticus. Cibabit illu[m] dominus pane vitæ & in- tellectus: & aqua sapientiæ salutaris potabit illu[m]. Per fon- tes verò accipiuntur nonunqua[m] apostoli, prædicatores, & doctores ecclesiastici: scatentes aquis salutaribus diuinæ doctrinæ, & aridas hominu[m] mētes illis irrigantes: vt in il- lo loco psalmi. Benedicite domino de fontibus Israel: sa- pientia eius & virtus eius in nubibus. Saluatorem aurem hic nominat propheta dominu[m] nostru[m]: quę angelus ad vir ginem missus in euangelio vocandu[m] dicit Iesum, quod in- terpretatur salvator: vt prophetia cu[m] euangelio coueniat. Hoc enim canticu[m] non solum propheticu[m] est, sed & euan- gelicum, & euangelicæ gratiæ mysteria reserans. Idcirco subiungitur in fine huius versus. O vos fideles populi: in illa die novi testamenti dicetis ad proximos vestros, inui tantes ipsos ad dei laudem: dicetis inqua[m] quod habet se- quens versus, scilicet. Confitemini domino Iesu Christo: & invocate nomen eius admirabile ac gloriosum. 6 In sexto versu. Notas facite in populis adiuentio- nes ei[us]. Exhortatio est prophetæ ad apostolos & prædica- tores euangelicos: quòd in omnibus gentibus per prædi- catione euangelicæ veritatis declarant adiuentiones do mini, id est modos admirabiles humanæ salutis: quos ad- inuenit diuina sapientia in filij dei incarnatione, prædica- tione, passione, resurrectione, & ascensione: secundu[m] alti- tudinem & profunditate sui consilij. Adiuentionu[m] enim nomen, quanuis sæpius praua agedi excogitationes & ma chinamenta significet: potissimu[m] cum hominibus attribui tur, vt in psalmo de filiis Israel dicit dominus. Et dimisi cos secu[n]dum desideria cordis eorum, ibunt in adiuen[tio]n- nibus suis: Et rursu[m] in alio psalmi loco. Et irritaueru[m] ut eu[m] in adiuen[tio]nib[us] suis: & multiplicata est i[m] eis ruina. Inter- du[m] tam e[m] in bonâ sumitur parte[m]: p[ræ]sertim cu[m] deo ascribitur, significatq[ue]; vias & modos diuinaru[m] operationu[m], quos im- mensa eius sapientia constituit ac ordinavit, vt in hoc lo- co prophetæ: & etiam in psalmo. Et meditabor in omnib[us] ope-

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SONG OF SONGS 400 the grace of the holy one is signified. By this name also can be understood the streams of evangelical doctrine, which the faithful people abundantly drew in the time of the New Law from the apostles and apostolic men, with joy and exultation of heart. For by water, in the sacred books, doctrine is sometimes signified, as when Ecclesiasticus says: “The Lord will feed him with the bread of life and understanding, and will give him to drink of the water of saving wisdom.” By fountains are sometimes understood the apostles, preachers, and ecclesiastical teachers, welling up with the saving waters of divine doctrine, and watering with them the dry minds of men, as in that passage of the psalm: “Bless the Lord, from the fountains of Israel; his wisdom and his power are in the clouds.” But the prophet here names our Lord the Savior, whom the angel sent to the virgin in the Gospel says should be called Jesus, which is interpreted Savior, so that prophecy may agree with the Gospel. For this song is not only prophetic, but also evangelical, and reveals the mysteries of evangelical grace. Therefore it is added at the end of this verse: O you faithful peoples, on that day of the New Testament you shall say to your neighbors, inviting them to the praise of God; you shall say, that is, what follows in the verse, namely: Give thanks to the Lord Jesus Christ, and call upon his admirable and glorious name. 6 In the sixth verse. Make known among the peoples his comings. This is an exhortation of the prophet to the apostles and evangelical preachers, that in all nations, through the preaching of evangelical truth, they proclaim the comings of the Lord, that is, the wonderful ways of human salvation, which divine wisdom devised in the incarnation, preaching, passion, resurrection, and ascension of the Son of God, according to the height and depth of his counsel. For the word comings, although it often signifies evil deeds, contrivances, and machinations, is especially attributed to men, as in the psalm where the Lord says of the sons of Israel: “And I gave them over according to the desires of their heart; they shall walk in their own comings.” And again in another place in the psalm: “And they provoked him in their comings, and ruin was multiplied among them.” Sometimes, however, it is taken in a good sense, especially when attributed to God; and it signifies the ways and modes of divine operations, which his immense wisdom established and ordered, as in this place of the prophet, and also in the psalm: “And I will meditate on all the works...”

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EXPO. 401 operibus tuis & in adinu[n]ctionibus tuis exercebor, Excelsum autem est nomen domini Iesu: quoniam vt scribit apostolus ad Philippéses: Exaltauit illum deus: & dedit ei nomé < Philip. 1> quod est super omne nomen, vt in nomine Iesu, omne gen[us] flectatur, cælestium, terrestriu[m], & infernoru[m], & omnis lingua co[n]fiteatur, quia dominus noster Iesus Christus, in gloria est dei patris. 7 < Ioan. 11> In septimo versu. Cantare domino, quoniam magnificè fecit: Dominus noster magnificè fecit, omnia opera nostræ redemptionis, carne pro nobis suscepit suæ deitati vnitam, morte sua nostram morte vicit, resurrectione sua vitâ nobis restituit, carnemq; suâ gloriosam in cælum vexit. Magnificè itidem fecit domin[us] miracula, suæ diuinitatis attestatoria vt mortuos suscitauit, infirmos solo attactu aut verbo sanauit, imperauit véritis & mari, dæmones corporibus obsessis expulit, idola omnia contriuit, principem huius mundi foras eiecit. Et hæc eius magnalia, operaq; magnifica: ab apostolis in viuversa terra annuiciata sunt. In omnem enim terræ exiuit sonus eoru[m]: & in fines orbis terræ verba eoru[m]. < Psal. 4> In octauo versu. Exulta & lauda habitatio Syo, Hoc in loco habitatio Syo, dicitur primu[m] ciuitas Hierusalé & mós Syo materialisque excitatur hic ad laudadu[m] Christu[m] coq[ui] in ipsa versatus sit secudum carnis præsentiâ, & in ea perfecit opera nostræ redemptionis. Fuit enim ibidem in templo præsétatus, prædicauit, miracula fecit, fuit mortuus sepultus, resurrexit. In monte etiam Syon eucharistiæ sacramé tum instituit, & super apostolos spiritum sanctum misit, & exinde tota ecclesia in vniversum orbem est diffusa, quæadmodum vaticinatus est Esaias dicens. De Syon exibit lex, & verbum domini de Hierusalem. Itaque sanctus Israel & dominus noster sanctificans omnes fideles, in medio illius Syon constitit, & secundum carnem co[n]uersatus est. Secundo loco per Syon intelligitur hic ecclesia catholica toto orbe diffusa, & coetus fidelium syncera fide deu[m] speculantium. In cuius medio etiam est Christus inuisibiliter per gratiam, operaturque nostram salutem per ecclesiastica sacramenta. Vbicunque (inquit) fuerint duo vel tres congregati in nomine meo: illic in medio eoru[m] sum. < Matth. 18> Et rursum. Ecce ego vobiscum sum in omnibus diebus, vt < Matth. 28> ue ad consummationem seculi. CAN

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EXPO. 401 I shall be exercised in your works and in your dealings; but the name of the Lord Jesus is exalted: for as the apostle writes to the Philippians: God has exalted him and given him a name <Phil. 1> which is above every name, so that at the name of Jesus every knee should bow, of things in heaven, on earth, and under the earth, and every tongue should confess that our Lord Jesus Christ is in the glory of God the Father. 7 <Ioan. 11> In the seventh verse. “Sing to the Lord, because he has done magnificently”: Our Lord has done magnificently all the works of our redemption; he took flesh for us, united to his divinity, by his death he conquered our death, by his resurrection he restored life to us, and he carried his glorious flesh into heaven. He likewise did magnificent works, miracles attesting his divinity: he raised the dead, healed the sick by a mere touch or word, commanded the winds and the sea, cast demons out of possessed bodies, crushed all idols, and drove out the prince of this world. And these his mighty deeds, and magnificent works, were proclaimed by the apostles throughout the whole earth. For “their sound went out into all the earth, and their words unto the ends of the world.” <Psal. 4> In the eighth verse. “Exult and praise, O habitation of Syon.” In this place, the habitation of Syon is first called the city of Jerusalem and Mount Syon, and this material mountain is here stirred up to praise Christ, since he himself was present in it according to the presence of the flesh, and in it accomplished the works of our redemption. For there he was presented in the temple, he preached, he worked miracles, he died, he was buried, he rose again. On Mount Syon he also instituted the sacrament of the Eucharist, and sent the Holy Spirit upon the apostles, and from there the whole Church was spread throughout the universe, just as Isaiah prophesied, saying: “Out of Syon shall go forth the law, and the word of the Lord out of Jerusalem.” Therefore the holy one of Israel and our Lord, sanctifying all the faithful, stood in the midst of that Syon, and conversed there according to the flesh. In a second sense, Syon here signifies the catholic Church spread throughout the whole world, and the company of the faithful contemplating God with sincere faith. In its midst Christ is also invisibly present by grace, and works our salvation through the ecclesiastical sacraments. “Wherever,” he says, “two or three are gathered together in my name, there am I in the midst of them.” <Matth. 18> And again: “Behold, I am with you all days, even <Matth. 28> to the consummation of the age.” CAN

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EXPO. 405 Fatetur enim ipse rex se nihil habere quid dicat deo: si- cut nec lutum quicqua[m] habet quod obiiciat figulo, & crea tura suo creatori. Neque etiam dignum esse & iustu[m]. quòd deus ei aliquid obiicieti respondeat: sicut nec figulus de- bet respondere luto expostulati cum eo, nam ipse deus fe cit & plasmauit Ezechiam: quemadmodum cæteros homines. Vnde si isto in loco verbum fecerit legitur, vt habet plæriq[ue] libri: referri debet ad nominatium deus, vt hæc habeatur sententia: quòd deus psalmauerit Ezechiam, & ergo potest pro suo nutu eundem dissoluere per mortem. Si verò fecerim verbum legatur in prima persona, vt nô- nulli habent codices: referendum est ad Ezechiam consi tentem se fecisse & commisisse, id crimen, ob quod merito ei illatus est grauis ille morbus. 11 In vndecimo versu. Domine si sic viuitur. C[uius] (in- < Iob. 14> quit) fragilis & caduca sit vita humana: miserisque plena (homo enim natus de muliere, breui viuens tempore: re- pletur multis miseris. Quì quasi flos egreditur & conteti tur, & fugit velut vmbra: & nunquam in eodem statu per- manet (& vita spiritus mei, in ærûnis & calamitatibus sit constituta: corripies me o domine tua seueritate ob culpâ meam, & viuificabis me tua misericordia, vitam & salutê mihi impartiendo. Quod nisi præstiterit deus: tunc in pa- ce tranquilla totius populi luda post percussum regé Assyriorum: erit amaritudo Ezechiæ amarissima, quoniam morte sustoletur ab hac vita: & non poterit perfrui illa pa cis tranquillitate & dulcedine, quam promisit deus popu lo futurâ. 13 In decimotertio versu. Tu aute[m] eruisti animam meam: vt non periret. Hoc in loco gratias agit Ezechias domino de vita corporis, nomine animæ hic si- gnata: sibi reddita per adauctionem & extésionem spacij vitæ eius in quindecim annos. Et de vita animæ suæ per remissionem peccatorum suorum: quæ post tergum domi ni dicit proiecta, id est obliuioni tradita: Causa aute[m] gra- tiarum actionis subnectitur: quoniam mortui qui in locis infernis perpetuæ dûnationi sunt addicti, non confitebun tur vnquam domino confessione fidei aut laudis aut pec catorum, quia ibidem non est locus poenitentiæ. Sed vi- uens vita naturæ, & viuens etiam vita animę: confitebitur domino grata confessione. Ante mortem (inquit Eccle- cc iii siasticus)

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EXPO. 405 For the king himself confesses that he has nothing to say against God: just as clay has nothing to object to the potter, nor a creature to its creator. Nor is it fitting or just that God should answer him when he objects to anything: just as the potter ought not to answer the clay when it takes issue with him, for God himself made and fashioned Hezekiah, just as he made the other men. Hence, if in this place the reading is fecerit [“he has made”], as most books have it, it should be referred to God by the nominative, so that this meaning is obtained: that God fashioned Hezekiah, and therefore can at his will dissolve him by death. But if fecerim [“I have made”] is read in the first person, as some manuscripts have, it must be referred to Hezekiah, admitting that he committed and did that crime because of which that grave sickness was justly brought upon him. 11 In the eleventh verse, “Lord, if it is thus that one lives.” Of what frailty and transience human life is, and how full of miseries it is (for man, born of woman, living a short time, is filled with many miseries. He comes forth like a flower and withers, and flees like a shadow, and never remains in the same state), and “my spirit’s life” is established in hardships and calamities: O Lord, you will correct me with your severity because of my fault, and you will give me life through your mercy, granting me life and salvation. Unless God has granted this, then amid the peaceful tranquility of the whole people of Judah, after the Assyrian king has been struck down, the bitterness of Hezekiah will be most bitter, since he will be taken away from this life by death and will not be able to enjoy that peace and tranquility and sweetness which God had promised to the people for the future. 13 In the thirteenth verse, “But you have delivered my soul, that it should not perish.” In this place Hezekiah gives thanks to the Lord for the life of the body, here signified by the name of soul, restored to him by the granting and extension of the span of his life by fifteen years. And he gives thanks for the life of his soul through the remission of his sins, which, he says, have been cast behind God’s back, that is, handed over to oblivion. The cause of the thanksgiving is added: because the dead who are in the places below are subject to perpetual condemnation, they will never confess the Lord with the confession of faith or of praise or of sins, because there is no place for repentance there. But one who is living the life of nature, and also living the life of the soul, will confess the Lord with grateful confession. “Before death,” says Ecclesiasticus...

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CANTICORVM < Psal.112.> vsque in eor[um] occiduamque plagam: etiam in australem & boream cæli partem, vt à solis ortu vsque ad occasum: laudent nomen domini. Iti autem cardines terræ: sunt ipsius domini Iesu Christi, nam & ipsos primum condidit: & confessioni sui nominis ac fidei subiectos tenet, vt completum sit illud quod propheta dicit in psalmo de Christo. Et dominabitur à mari vsque ad mare: & à flumine vsque ad terminos orbis terrarum. Mysticè autem, cardines terræ dicu[n]tur prædicatores & pastores: super quos orbis, id est ecclesia eorum fide stabilita, reponitur ac consistit. < Psal.91.> 14 In decimoquarto versu. Pedes sanctorum suorum seruabit. Pedes sanctorum Christi: sunt opera apostoloru[m], prædicatorum, pastorum & rectorum ecclesiæ sanctæ: atque affectus eorum. Et huiusmodi pedes sanctorum suoru[m] seruabit Christus in rectitudine: vt ritè seipsos dirigant, & ecclesiam sibi creditam in scientia & moribus. Impij aute[m], Iudæi scilicet & tyranni persecutores ecclesiæ, in tenebris ignorantiæ ac infidelitatis conticescent: confusi ac victi per sapientiam & constantiam sanctorum, & demùm in tenebris exterioribus inferiorum v[erò] i erit fletus ac stridor dô tium etiam conticescent: cessabuntque ab insolentia & ob locutione in ecclesiam Christi. Quòd autem obmutescant impij & cessent ab oblatratione in sanctos: non proprijs sanctorum viribus est ascribendum sed dei virtuti, qui pugnat & vincit in sanctis suis, quia non in virtute propria robusti sunt viri: certantes contra impios: sed in diuina fortitudine, suggerente illis vires. 15 In decimoquinto versu. Dominum formidabunt aduersarij eius. Aduersarij Christi: sunt Iudæi, reges, principes, tyranni, qui prædicatione apostolorum & præconum Christi sæpius induci sunt in timorem dei: ob minas ignis æterni, damnationisque perpetuæ illis prædicatas: vnde & multi eorum sæpe conuersi sunt. Et super ipsos impios in cælis id est apostolis detonuit dominus: quia sonus & tonitruum legis euangelicæ intonuit super omnes populos mundi, per prædicationem apostolorum: quare etiam super Christi aduersarios, vnde propheta in psalmo. Vox tonitrui tui in rota. Alluxeruut coruscationes tuæ orbiter ræ: commota est & contremuit terra. Nomine autem cælorum, apostolos accipi: in scripturis & præsertim psalmis frequen-

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CANTICLES < Ps. 112 > as far as their western region: even to the southern and northern part of heaven, that is, from the rising of the sun to its setting: let them praise the name of the Lord. But the ends of the earth are His, of the Lord Jesus Christ, for He first created them also; and He holds them subject to the confession of His name and faith, so that what the prophet says in the psalm about Christ may be fulfilled: And He shall rule from sea to sea, and from the river to the ends of the earth. Mystically, however, the ends of the earth are called preachers and pastors: upon whom the world, that is, the Church, established in their faith, is set and stands. < Ps. 91 > 14 In the fourteenth verse. He shall preserve the feet of His saints. The feet of Christ’s saints are the works of the apostles, preachers, pastors, and rulers of the holy Church; and also their affections. And Christ shall preserve the feet of His saints of this kind in uprightness, so that they may rightly direct themselves, and the Church entrusted to them in knowledge and morals. But the wicked, that is, the Jews and tyrannical persecutors of the Church, shall be silenced in the darkness of ignorance and unbelief, confounded and overcome by the wisdom and constancy of the saints, and at last in outer darkness, where there shall be weeping and gnashing of teeth, they too shall be silenced; and they shall cease from insolence and abuse against the Church of Christ. But that the wicked should be made mute and cease from slander against the saints is not to be attributed to the saints’ own strength, but to the power of God, who fights and conquers in His saints; for men are not strong in their own power when contending against the wicked, but in divine strength, which supplies them with power. 15 In the fifteenth verse. The adversaries of Him shall fear the Lord. The adversaries of Christ are the Jews, kings, princes, tyrants, who by the preaching of the apostles and heralds of Christ have often been brought into fear of God, because of the threats of eternal fire and everlasting damnation proclaimed to them; whence also many of them have often been converted. And over those wicked men in heaven, that is, in the apostles, the Lord thundered: because the sound and thunder of the evangelical law rang out over all the peoples of the world through the preaching of the apostles; wherefore also over Christ’s adversaries, whence the prophet says in the psalm: “The voice of Thy thunder in the wheel. Thy lightnings enlightened the world all around; the earth was moved and trembled.” Now by the name of the heavens, the apostles are understood in the Scriptures, and especially in the psalms, frequently

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EXO. 541 22 Dominus regnabit in æternum: & ultra. 23 Ingressus est enim eques Pharaocum curribus & e- quitibus eius in mare: & reduxit super eos domi- nus aquas maris. 24 Filij autem Israel ambulauerunt per siccum: in me- dio eius. Hoc canticum in laudibus matutinis feriæ quintæ can- tari solitum: describitur Exodi decimoquinto capite conti netque actionem gratiarum populi Israelitici de sua libe- ratione à manibus Aegyptiorum: & de ipsorum hostium Pharaonis scilicet & equitum eius submersione. Comple- ctitur etiam deinceps futuras victorias quas ille populus erat habiturus postea de Philisteis & Moabitis & Chan- neis, in ingressu terræ promissionis: prædicitque possessionem illius terræ & ædificationem templi futuram in ea ter ra. Et hic sensus ad literam: clarus est & lucid[us]. Veru[m] quia per liberationem Israel de Aegypto: significata est mysti- cè liberatio generis humani à tyránide dæmonis: per Chri stum postea exhibenda: Et per rubri maris aquas: virtus baptismi purgantis animam & abstergentis peccata, immò demergntis totam dæmonum cohortem, vt populus fide- lis per baptismum liberatus sit: & deductus de captiuitate diaboli in libertatem Igratæ, quemadmodum populus Is- raeliticus per transitum maris rubri: ereptus est de serui- tute Pharaonis. Ingressus autem terræ promissionis, & subiectio eiusdem, & victoria habita de Chananeis & Phi listeis: præsignabat quòd apostoli erant ingressuri regio- nes gentium, populumque gentile superaturi gladio ver- bi dei: traducturique à cultu idolorum ad veram vni[us] dei religionem, eundemque subiecturi iugo fidei Christi. Ae- dificatio verò templi in terra promissionis, quę hic etiam prænunciatur: significabat ecclesiam sanctam demùm ædi- ficandam & multiplicandam in populo gentili. Idcirco hunc sensum mysticum & spiritualem potissimum atten- dit ipsa ecclesia catholica: in huius cantici decantatione, in noua lege facta, & ipsum etiam præsertim prosequemur in hac nostra explanatione: quod nouæ legis mysteriis sit admodum accommodus. AN-

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EXO. 541 22 The Lord shall reign for ever: and beyond. 23 For the horse of Pharaoh entered with his chariots and horsemen into the sea: and the Lord brought back upon them the waters of the sea. 24 But the children of Israel walked through the dry place: in the midst of it. This canticle, customarily sung in the morning praises of Thursday, is described in the fifteenth chapter of Exodus, and contains the thanksgiving of the people of Israel for their liberation from the hands of the Egyptians, and for the drowning of their enemies, namely Pharaoh and his horsemen. It also embraces, afterward, the future victories which that people was to have later over the Philistines and Moabites and Canaanites, in the entrance into the land of promise; and it foretells the possession of that land and the building of the temple to be in that land. And this sense, in the literal sense, is clear and plain. But because by the liberation of Israel from Egypt there was mystically signified the liberation of the human race from the tyranny of the devil, to be brought about later through Christ; and by the waters of the Red Sea, the power of Baptism, cleansing the soul and washing away sins, nay rather drowning the whole host of demons, so that the faithful people may be freed by Baptism and brought out from the captivity of the devil into the liberty of grace, just as the Israelite people through the passage of the Red Sea were rescued from the servitude of Pharaoh. And the entrance into the land of promise, and its subjugation, and the victory won over the Canaanites and Philistines, signified that the apostles were to enter the regions of the gentiles, and overcome the gentile people by the sword of the word of God, and bring them from the worship of idols to the true religion of the one God, and subject them to the yoke of the faith of Christ. But the building of the temple in the land of promise, which is also here foretold, signified that the holy Church was at last to be built up and multiplied among the gentile people. For this reason the Catholic Church itself especially attends to this mystical and spiritual sense in the singing of this canticle, made in the new law, and we too shall especially follow it in this our explanation, because it is very suited to the mysteries of the new law. AN-

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CANTICORVM 1 CANNOTATIONES. In primo versu. Gloriosè enim magnificatus est. Dominus noster Iesus Christus magnificentiam suæ gloriæ & potestatis ostendit: quando infernum spoliauit, & patres veteris testamenti inde eduxit, quod per spoliationem Aegypti & exitum Israel de Aegypto: signatum est. Tunc etiam declaravit suæ gloriæ magnitudinem: quando submerlit daemonem cum tota vitiorum caterua aquis baptismi, & populum etiam infidelem cui insidebat & dominabatur princeps huius mundi, quod per Pharaonem & equos eius demersos figurabatur. Infidelem autem populum demersit Christus: non aquis suffocando, sed infidelitatem ab eis tollendo, quemadmodum Christus spiritu labiorum suorum interfecturus impium dicitur: quoniam ab impietate illum conuerret ad pietate, virtute & gratia suorum verborum. Vnde sicut viriboni dicuntur equi mansuerti: & ascensor eorum est Christus, dirigens eos freno suæ disciplinæ in viam salutis. Ita pravi homines sunt equi feroces: & ascensor eorum est diabol[us] præcipitans eos suæ malitiæ instimulatione in varia scelera, Itaque in adventu suo Christus omnem superstitionem gentilitatis in cultu idolorum, omnemque Iudaicam æmulationem in pertinaci suarum cæremoniarum obseruatione subuertit: & cum principe eorum daemon demersit in profundum lacus inferni. Idcirco populus fidelis per Christum liberatus fateatur quòd ipse dominus est eius fortitudo contra hostiles impetus, & eius laudario pro susceptis beneficijs, denique eiusdem salus atque saluatio: ad consequendam vitam æternam. Et hic secundus versus omnino idem est cum tertio versus cantici feriæ secundæ: supra explicati. 3 In tertio versus. Deus patris mei: & exaltabo eum, populus fidelis: hic fateatur dominum Iesum Christum esse deum patris sui: id est patrum suorum Abraham Isaac & Iacob, quorum per fidem & imitationem ipse Christianus populus est filius. Dicitur quasi vir pugnator: quoniâ in carne visibilis apparuit dominus fortis & potens, domin[us] potens in prælio. Neque id mirum, quòd sit propugnator noster, hostes visibiles & invisibiles expugnans pro nobis, na[m] omnipotentis appellatio est illi sure congruens: eoque no mine, omnipotetis scilicet, rectè insignituri, est enim verè deus

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CANTICORVM 1 CANNOTATIONS. In the first verse. For gloriously has our Lord Jesus Christ shown the magnificence of his glory and power: when he despoiled hell and led out from there the fathers of the Old Testament, which was signified by the despoiling of Egypt and the خروج of Israel from Egypt. Then also he declared the greatness of his glory: when he drowned the devil with the whole crowd of vices in the waters of baptism, and also the unbelieving people in whom the prince of this world dwelt and ruled, which was figured by Pharaoh and his drowned horses. The unbelieving people Christ drowned: not by suffocating them with water, but by taking unbelief away from them, just as Christ is said to kill the wicked by the spirit of his lips; because from ungodliness he turns him to piety, by the power and grace of his words. Hence, as good horses are called gentle: and their rider is Christ, guiding them with the bridle of his discipline into the way of salvation. Thus evil men are fierce horses: and their rider is the devil, driving them by the goading of his malice into various crimes. Therefore at his coming Christ overthrew all the superstition of the Gentiles in the worship of idols, and all the Jewish zeal in the stubborn observance of their ceremonies: and with their prince he drowned the devil in the depth of the infernal lake. Therefore let the faithful people, freed by Christ, confess that he himself is their strength against hostile assaults, and their praise for the benefits received, and finally their salvation and deliverance: for the attainment of eternal life. And here the second verse is altogether the same as the third verse of the canticle of Monday, explained above. 3 In the third verse. God of my father: and I will exalt him. Let the faithful people here confess that the Lord Jesus Christ is the God of his father, that is, of his fathers Abraham, Isaac, and Jacob, whose son the Christian people are by faith and imitation. He is spoken of as a warrior; because in the flesh the strong and mighty Lord appeared, the Lord mighty in battle. Nor is it surprising that he should be our champion, overcoming visible and invisible enemies on our behalf, for the title of omnipotent is fittingly ascribed to him: and therefore by that name, namely omnipotent, he is rightly distinguished; for he is truly God

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EXO. 417 deus: cuius potentiæ nemo resistere potest, cuius potestas nulla tenetur mensura. Vnde mystica illa quatuor anima- lia: assidua laude deo concinunt. Sanctus, sanctus, sanctus: dominus deus omnipotes. Porrò currus Pharaonis hic di cuntur infideles & praui: in quibus fertur & equitat dia- bolus, & præcipites illos agit in vitia: quemadmodum edi- verso boni simul ad virtutum opera mutuo consensu nexi sunt currus dei, de quibus dicit propheta. Quadrigæ tuæ < Abach. 4> saluatio. Exercitus verò Pharaonis: sunt prauorum homi- num turba & cohors: ad fidelium persecutionem descuiés. Et quoniam aduentu suo dominus omnem superstitionem idolorum ritusque nefandos, omnem etiam obstinatione Iudæorum & tyrannorum violentiam deiecit in mare ig- nis inferni, & prostrauit per apostolorum prædicationem: aptè hic dicitur currus Pharaonis & exercitum eius in ma re proiecisse. 5 In quinto versu. Electi principes eius. Electi princi- pes Pharaonis, sunt principes sacerdotum qui Christu[m] cru cisixerunt, & apostolos sunt persecuti, reges item & prin- cipes gentium: qui in sanctos martyres sunt debacchati, & quicunque alij tyranni ecclesiæ persecutores. Qui omnes submersi sunt in mari rubro & igneo inferni: abyssiq[ue] in- ferni operuerunt eos & descenderunt quasi lapis in pro- fundum lacus infernalis: eò depressi, graui pondere suoru[m] peccatorum. Quoniam enim cor habuerunt malitia obdu- ratum instar silicis, & iniquitates eorum sicut onus graue super eos grauatæ fuerunt: aptè quasi lapis in profundum descendisse dicuntur. 6 In sexto versu. Dextera tua domine. Dextera dei pa- tris est filius eius, dominus noster Iesus Christus quia per ipsum facta sunt omnia, sicut & dextera manus hominis ad operandum valida est & efficax. Vnde propheta in psal- < Psal. 117.> mo. Dextera domini fecit virtutem dextera domini exal- tauit me: dextera domini fecit virtutem. Illa autem magni ficata est in fortitudine: quia suam ostendit fortitudinem in spoliatione inferni, prostratione diaboli, nostri inimici, & in deiectione dæmunum adversariorum nostrorum: per Pharaonem & Aegyptios significatorum. Et quemadmo- dum in liberatione populi Israel, ira dei vindex malorum quæ perpetraverunt Aegyptij: illos absumpsit sicut ignis stipulam.

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EXO. 417 God: whose power no one can resist, whose might is bounded by no measure. Hence those mystical four animals sing to God with constant praise: “Holy, holy, holy: Lord God Almighty.” Moreover, Pharaoh’s chariots are here said to be the unbelievers and the wicked, in whom the devil is carried and rides, and drives them headlong into vices; just as, on the other hand, the good are together joined by mutual consent to works of virtue, like the chariots of God, of which the prophet says: “Thy chariots are salvation” < Abach. 4> Pharaoh’s army, however, is the crowd and company of wicked men, marshaled for the persecution of the faithful. And because by his coming the Lord cast down into the sea of hell-fire all superstition, the rites of idols, and also every stubbornness of the Jews and the violence of tyrants, and by the preaching of the apostles overthrew them: rightly is it here said that he cast Pharaoh’s chariots and his army into the sea. 5 In the fifth verse. His chosen captains. Pharaoh’s chosen captains are the chief priests who crucified Christ and persecuted the apostles, and likewise the kings and princes of the nations who raged against the holy martyrs, and all other tyrants and persecutors of the Church. All of these were submerged in the Red and fiery sea of hell, and the abysses of hell covered them, and they went down like a stone into the depths of the infernal lake, weighed down by the heavy burden of their sins. For since they had hearts hardened in malice like flint, and their iniquities were laid upon them like a heavy load, they are rightly said to have descended like a stone into the depths. 6 In the sixth verse. Thy right hand, O Lord. The right hand of God the Father is his Son, our Lord Jesus Christ, because through him all things were made; just as a man’s right hand is strong and effective for working. Hence the prophet in the psalm < Psal. 117.> says: “The right hand of the Lord hath wrought strength; the right hand of the Lord hath exalted me: the right hand of the Lord hath wrought strength.” And it was magnified in power, because he showed his might in the plundering of hell, the overthrow of the devil, our enemy, and in the casting down of the demons, our adversaries, signified by Pharaoh and the Egyptians. And just as in the liberation of the people of Israel, God’s wrath, avenging the evils which the Egyptians had committed, consumed them like fire consumes straw.

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418 CANTICORVM stipulam. & in vehementia indignationis diuinæ contra malos: aquæ sunt congregatæ ad vnam partem extremam & alteram, vt relinquueretur iter mediu[m] filijs Israel ad tran situm: & aqua suapte natura liquida, hinc atque hinc im- mota consisteret. Ita etiam deus misit iram suam peccato- rum punitoriam super Iudæos & gentiles in malo obdura- tos: quæ deuorauit eos. Siquidem Titus cum Romanis mi litibus: Iudæos exterminauit, bella verò, pestes ac subitæ mortes: sustulerunt gêtiles, ecclesiæ Christi persecutores. 9 In nono versu. Dixit inimicus, persequar & compre hendam. Domestica sibi temeritate & superbia diabolus apud se cogitauit atque constituit: quòd totum genus hu- manum persequeretur ac inuaderet, spolia toti[m] mundi di- uideret: in singulis eius partibus regnando per cultum ido lorum, & ita suam exploreret voluntatem. Et certè hoc mo- do: totius ferè mundi plagas sibi occupauerat. Nam in Ae gypto colebatur Serapis, in Libya: Ammon, in Græcia Pal las, in Italia Saturnus, & Romæ Mars. Sed spiritus prædi- cationis Christi, euangelicæque doctrinæ ventus aposto- lorum ministerio emissus: flauit super mare huius mundi, submersitque vniuersa idola atque comminuit. Spiritus etiam diuinæ indignationis flauit super Iudæos & gentiles impios: qui tanquam plumbum ob grauedinem & pondus peccatorum, submersi sunt aquis infernalibus. Et ita ma- num suam extendit dominus: ad inferendam punitionem malorum, à qua cum cessat: videtur eius manus esse con- tracta. Haud aliter quàm ferire quempiam volens: exten- dit manum suam ad ictum incutiendum, at vbi percussio- nem non vult cuiquam inferre: manu[m] habet cum brachio complicatam. Demùm cum dicitur terra deuorasse Aegy- ptios: nomine terræ intelligitur aqua, terræ in naturalibus affectionibus cognata, illi proxima, & vndique terra con- tenta. Cum verò impios dæmones & eorum sectatores di- citur ipsa terra deuorasse: terræ nomine locus infernus in- telligitur, in terræ meditullio (vt multorum est sententia) collocatus. 14 In decimoquarto versu. Dux fuisti in misericordia tua. Per beneficia populo Israelitico post transitum maris rubri collata, quæ hic commemorantur: accipienda sunt spiritualia munera quæ Christus impendit populo fideli post

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418 SONGS straw. And in the vehemence of the divine indignation against the wicked: the waters were gathered to one extreme side and to the other, so that a middle way was left for the children of Israel to cross; and the water, by its own nature liquid, stood unmoving here and there. In like manner also God sent his punitive wrath for sins upon the Jews and the Gentiles hardened in evil: which devoured them. For Titus with the Roman soldiers destroyed the Jews; but wars, plagues, and sudden deaths took away the Gentiles, the persecutors of Christ’s church. 9 In the ninth verse. The enemy said, I will pursue and overtake. Through domestic rashness and pride the devil thought within himself and resolved that he would pursue and invade the whole human race, divide the spoils of the whole world, and reign in each of its parts by the worship of idols, and thus carry out his will. And indeed in this way he had occupied the plagues of nearly the whole world. For in Egypt Serapis was worshiped, in Libya Ammon, in Greece Pallas, in Italy Saturn, and at Rome Mars. But the spirit of Christ’s preaching and of evangelical doctrine, sent forth by the wind through the ministry of the apostles, blew over the sea of this world and submerged and shattered all idols. The spirit also of divine indignation blew over the impious Jews and Gentiles, who, like lead because of the heaviness and weight of their sins, were submerged in the waters of hell. And thus the Lord stretched out his hand to bring punishment upon the wicked; when he ceases from this, his hand seems to be withdrawn. Not otherwise than one who wishes to strike someone: he extends his hand to inflict the blow; but when he does not wish to bring a strike upon anyone, he keeps his hand folded with his arm. Finally, when it is said that the earth devoured the Egyptians: by the name of earth is understood water, related to the earth in natural qualities, close to it, and holding the earth on every side. But when it is said that the earth itself devoured the impious demons and their followers: by the name of earth the infernal place is understood, situated in the midst of the earth (as is the opinion of many). 14 In the fourteenth verse. Thou hast led in thy mercy. By the benefits bestowed upon the people of Israel after the crossing of the Red Sea, which are here commemorated: are to be understood the spiritual gifts which Christ granted to the faithful people after

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EXPO. 419 post suam incarnationem & passionem. Tunc enim dux illi fuit per solâ suâ misericordiam: vt educeretur à morte ad vitam perpetuam, sicut & antiquos patres eduxit infernis locis, & introduxit in gloriam cælestem. Quod autem illis tunc præstitit: hoc & toti (quantum ad gratiæ sufficientiam) contulit humano generi: quod precio suo sanguine redemit. Nam vinculis peccati & mortis exemptu: trâs-tulit in ipsum ecclesiæ sanctæ gremium, & demùm in terram viuentium gloriamque cælestem. Vtrunque autem, & ecclesia sancta & mystica promissionis terra: sanctum est domini habitaculum. 16 In decimosexto versu. Ascenderunt populi & irati sunt. Amalechitarum populi ascenderunt contra Israel in deserto ad prælium, & victi sunt, vt decimum septimum Exodi caput ostendit. Philistei etiam ex ingressu filiorum Israel in terram promissionis: conterriti sunt, ingenti que dolore affecti. Tunc etiam conturbati sunt principes Edô siue I dumeorum dum transiret populus Israel per terminos eorum vt vicesimum Numeri caput refert. <Num. 20.> Robusti quoque Moabitarum vsque adeò tremore sunt concussi cum viderent tentoria Israelitatum: vt vocauerint Balaam <Num. 21.> ariolum ad maledicendum illi populo. Demùm omnes habitatores Chanaan occupantes terram promissionis audito aduentu populi Israel in eam regionem: magno stupore sunt correpti, vt liber Iosue latius enarrat. Per omnes <Ios. 5.> autem istos populos adversarios filijs Israel: intelliguntur nationes gentium, & omnes reges terræ prius idolorum cultui dediti, qui audientes prædicationem apostolorum, videntesque signa & miracula quæ faciebant: magno primùm timore fuerunt attoniti, & demùm iugo Christi subiecti per susceptionem fidei. 18 In decimo octauo versu. Irruat super eos formido. Sicut super populos prius enumeratos cecidit formido: cù audiret magnitudine diuinæ virtutis pro filijs Israel pugnantis, fueruntq; immobiles quasi lapis sua duritie obri gescés, neq; nativâ habés mobilitate, donec populus Israel trâsmisso Iordane transiuerit in terrâ promissionis: quæ sanè populum sibi peculiarem delegerat deus. Ita super reges gentium, & principes terræ irruit grauissimus timor: audita apostolorum prædicatione visisque miraculis ni- dd ij mioque

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EXPO. 419 after His incarnation and passion. For then He was their leader, by His sole mercy, that they might be brought from death to everlasting life, just as He also brought the ancient fathers out of the lower regions and introduced them into heavenly glory. And what He then granted to them, this also He conferred upon the whole human race, as far as the sufficiency of grace is concerned, which He redeemed with the price of His blood. For, freed from the bonds of sin and death, He transferred them into the very bosom of holy Church, and finally into the land of the living and into heavenly glory. And both, namely holy Church and the mystical land of promise, are the holy dwelling place of the Lord. 16. On the sixteenth verse. The peoples rose up and were angry. The peoples of the Amalekites rose up against Israel in the desert to battle, and were defeated, as the seventeenth chapter of Exodus shows. The Philistines also, upon the entrance of the children of Israel into the land of promise, were terrified and afflicted with great sorrow. Then also the princes of Edom, or Idumea, were troubled when the people of Israel passed through their borders, as the twentieth chapter of Numbers relates. The mighty men of the Moabites were likewise shaken with such trembling when they saw the tents of the Israelites, that they called Balaam the soothsayer to curse that people. Finally, all the inhabitants of Canaan, occupying the land of promise, when they heard of the coming of the people of Israel into that region, were struck with great astonishment, as the book of Joshua recounts more fully. Per all these peoples, however, who were adversaries to the children of Israel, are understood the nations of the Gentiles, and all the kings of the earth formerly devoted to the worship of idols, who, hearing the preaching of the apostles and seeing the signs and miracles they performed, were at first struck with great fear, and finally subjected to the yoke of Christ through the reception of the faith. 18. On the eighteenth verse. Let fear rush upon them. As fear fell upon the peoples previously enumerated, when they heard of the greatness of the divine power fighting for the children of Israel, and they became immovable as a stone, becoming hardened by their own stiffness, and having no natural mobility, until the people of Israel, having crossed the Jordan, had passed into the land of promise, which indeed God had chosen as a people peculiarly His own. So upon the kings of the Gentiles and the princes of the earth there rushed a most grievous fear, when the preaching of the apostles was heard and the miracles were seen, ni-

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CANTICORVM mioque metu perculsi obriguerunt instar lapidis: cum populus gentilis transiret de infidelitate ad fidem, & cultu idolorum ad veram Christi religionem. Hunc autem populum ex gentilitate conuersum possedit Christus: quia precioso suo sanguine redemptum sibi vt proprium vendicauit. 20 In vigesimo versu. Introduces eos & plantabis. Populum Israel introduxit dominus in terram promissionis tanquam sibi hæreditariam: quæ sanè terra, excelsa est & montuosa: cæterisque regionibus sinitimis elevatior acceditior: vbi constructum est in monte Syon templum: diuino opificio, & Salomonis ministerio. Et illud fuit sanctuarium domini, extractum specialiter ad eius cultum: illiusque manibus & virtute firmatum. < Psal. 47. Eph. 2.> Ita populum fidelem introduxit Christus & stabiliuit in monte hæreditatis suæ: vtpote in hac ecclesia catholica per gratiam quæ mons dei sanctus dicitur in psalmo, & infirmissimo habitaculo suo, scilicet templo huius ecclesiæ: fundato super fundamentu[m] apostolorum & prophetarum. De quo canit ecclesiasticum officium. Hæc est domus domini firmiter ædificata: bene fundata est supra firmam petram, scilicet Christum. Et hoc spirituale habitaculum operatus est dominus: per suum in carnem aduentum, Institutionem sacramentorum, & prædicationem apostolorum. < Psal. 47. Col. 2.> Item etiam sanctuarium ecclesiæ sanctæ firmaverunt manus eius: hic per gratiam, & in futuro seculo per gloriam, quoniam ecclesia militans ad finem vsque mundi durabit: & triumphans nullo vnquam sine claudetur. Nempe de ea dicit propheta in psalmo: quòd deus fundauit eam in æternum. Sunt etiam nonnulli graves authores, qui hoc in loco per sanctuarium domini intelligunt sacratissimam eius humanitatem: in qua vt templo sancto habitat omnis plenitudo diuinitatis corporaliter. Et illud sanctuarium firmaverunt diuinæ manus non hominis: quia non humano opere formata est Christi humanitas, sed spiritus sancti virtute. 21 In vicesimosecundo versu. Dominus regnabit in æternum: & vltra. Æternum hic dicitur: totum tempus mundanæ durationis. Quippe id nomen interdum pro diuturno sumitur durationis spacio: quamvis principum habeat aut finem, sicut perpetuum, sempiternum, & similia id ge- nus

Transcription: Translated (English)

CANTICORVM and struck with fear, they stood rigid like a stone: when the gentile people passed from unbelief to faith, and from the worship of idols to the true religion of Christ. But this people, converted from paganism, Christ possessed: because by His precious blood He redeemed it and claimed it as His own. 20 In the twentieth verse. “He brings them in and plants them.” The people of Israel the Lord brought into the land of promise as into an inheritance belonging to Himself: and that land is indeed high and mountainous, and more elevated and accessible than the neighboring regions: where on Mount Sion was built the temple: by divine workmanship and by the ministry of Solomon. And that was the sanctuary of the Lord, set apart especially for His worship, and established by His hands and power. <Psal. 47. Eph. 2.> So also Christ brought in the faithful people and established them on the mountain of His inheritance: namely in this Catholic Church by grace, which in the psalm is called the holy mountain of God, and in His most humble dwelling place, namely the temple of this Church, founded upon the foundation of the apostles and prophets. Of which the church office sings: This is the house of the Lord firmly built; it is well founded upon the firm rock, namely Christ. And this spiritual dwelling the Lord has made: through His coming in the flesh, the institution of the sacraments, and the preaching of the apostles. <Psal. 47. Col. 2.> Likewise also the sanctuary of the holy Church His hands have made firm: here by grace, and in the future age by glory, because the militant Church will endure until the end of the world: and the triumphant one shall never be shut out without it. Indeed the prophet says of it in the psalm that God founded it forever. There are also certain grave authors who in this place understand by the sanctuary of the Lord His most sacred humanity: in which, as in a holy temple, dwells all the fullness of divinity bodily. And that sanctuary the divine hands made firm, not man's: because Christ's humanity was not formed by human work, but by the power of the Holy Spirit. 21 In the twenty-second verse. “The Lord shall reign forever: and beyond.” “Forever” is here said to mean the whole time of the world's duration. For indeed that word is sometimes taken for a long span of duration, although it has a principle or an end, as do perpetual, everlasting, and similar words of that kind

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Transcription: ATR-1

EXPO. 421 Ez. 17. Gen. 17. nus vocabula in sacris literis sum[m]utur, & potissimu[m] in p[er]e- tateuco: vbi ritus & cærimoniæ legales dicuntur esse legi- timu[m], æternu[m], siue sempiternu[m] ipsis, hoc est tandiu duraturu[m], quædiu stat illius legis perstabit ac p[er] durabit. Vltra æternu[m] verò hoc modo acceptum: est curriculum durationis cuius nullus habetur finis. Itaque dominus Christus regnabit in æternum: quia per totum mundani procursus spacium ha- bebit regnum in cælo, & hic in sancta ecclesia. Regnabit etiam vltra æternum: quoniam post seculi consummatio- nem regnum eius erit in cælo perpetuum vt enim (inquit) angelus ad sacratissimam virginem: regni eius non erit fi- nis. Demùm vt circulari quadam concinitate finis huius carminis iungatur principio, quantum ad sententiæ con. < Luc. 1.> formitatem: duo postremi versus eundem continent sen- sum & replicant, quem continebant versus circa princi- pium cantici huius positi, quare noua expositione non in- digen. CANTICVM ABACHVC prophetæ. D Omine audiui auditionem tuam: & timui. 2 Domine opus tuum: in medio annorum uiui- fica illud: 3 In medio annorum notum facies: cum iratus fueris, misericordiæ recordaberis. 4 Deus ab austro ueniet: & sanctus de monte Pharam. 5 Operuit cælos gloria eius: & laudis eius plena est terra. 6 Splendor eius ut lux erit: cornua in manibus eius. 7 Ibi abscondita est fortitudo eius, ante faciem eius ibit mors. 8 Egreditur diabolus ante pedes eius: stetit & mensus est terram: 9 Aspexit & dissoluit gentes, & contriti sunt montes seculi. dd iij Incur-

Transcription: Translated (English)

EXPO. 421 Ez. 17. Gen. 17. those words are taken in sacred writings, and especially in the Pentateuch: where rites and legal ceremonies are said to be legitimate, eternal, or everlasting to them, that is, to endure so long as the force of that law shall stand and continue. Beyond eternal, however, taken in this way: it is the course of a duration that has no end. Thus the Lord Christ shall reign forever: because throughout the whole span of the world’s course he shall have a kingdom in heaven, and here in the holy church. He shall also reign beyond eternal: for after the consummation of the world his kingdom shall be everlasting in heaven, as indeed (says the angel to the most sacred Virgin) of his kingdom there shall be no end. Finally, so that by a certain circular correspondence the end of this song may be joined to its beginning, as to the agreement of the sense, the last two verses contain the same meaning and repeat what the verses placed near the beginning of this canticle contained, and therefore they need no new exposition. CANTICLE OF THE PROPHET HABACUC. O Lord, I have heard thy report: and I was afraid. 2 O Lord, thy work: in the midst of the years quicken it: 3 In the midst of the years thou shalt make it known: when thou art angry, thou wilt remember mercy. 4 God shall come from the south: and the Holy One from mount Pharan. 5 His glory covered the heavens: and the earth is full of his praise. 6 His brightness shall be as light: horns in his hands. 7 There is his strength hidden, before his face death shall go. 8 The devil goes forth before his feet: he stood and measured the earth: 9 He looked and dissolved the nations, and the mountains of the world were crushed. dd iij Incur-

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CANTICORVM 10 Incuruati sunt colles mundi: ab itineribus æternitatis eius. 11 Pro iniquitate uidi tentoria Æthiopiæ: turbabuntur pelles terræ Madiæ. 12 Nunquid in fluminibus iratus es domine: aut in flumi nibus furor tuus, uel in mari indignatio tuæ? 13 Qui ascendes super equos tuos: & quadrigæ tuæ saluatio. 14 Suscitans suscitabis arcum tuum: iuramenta tribubus quæ locutus es. 15 Fluuios scindes terræ, uiderunt te & doluerunt montes: gurges aquarum transijt. 16 Dedit abyssus uocem suam, altitudo manus suas leuauit. 17 Sol & luna steterunt in habitaculo suo, in luce sagittarum tuarum ibunt: in splendore fulgurantis hastæ tuæ. 18 In fremitu conculcabis terram: & in furore obstupesacias gentes. 19 Egressus est in salutem populi tui, in salutem cum Christo tuo. 20 Percussisti caput de domo impij, denuodasti fundame[n]tum eius usque ad collum. 21 Maledixisti sceptris eius, capiti bellatorum eius, ue-nientibus ut turbo ad dispergendum me. 22 Exultatio eorum, sicut qui deuorat pauperem in ab-scondito. 23 Viam fecisti in mari equis tuis: in luto aquarum mul tarum. 24 Audiui & conturbatus est uenter meus: à uoce contremuerunt labia mea. 25 Ingrediatur putredo in ossibus meis: & subter me scateat.

Transcription: Translated (English)

CANTICLES 10 The hills of the world were bowed down: from the ways of eternity. 11 For iniquity I saw the tents of Ethiopia: the curtains of the land of Midian shall be troubled. 12 Wast thou angry, O Lord, in the rivers: or is thy wrath in the rivers, or thy indignation in the sea? 13 Who shalt go up upon thy horses: and thy chariots are salvation. 14 Raising thou wilt raise thy bow: the oaths to the tribes which thou hast spoken. 15 Thou wilt cleave the rivers of the earth; the mountains saw thee and were grieved: the deep of waters passed away. 16 The abyss gave forth its voice, the deep lifted up its hands. 17 The sun and moon stood still in their habitation; in the light of thy arrows they shall go: in the brightness of the glittering spear of thy lance. 18 In a rushing sound thou shalt tread the earth: and in wrath thou shalt astonish the nations. 19 Thou wentest forth for the salvation of thy people, for salvation with thy Christ. 20 Thou hast struck the head from the house of the wicked; thou hast stripped the foundation of it even to the neck. 21 Thou hast cursed his scepters, the head of his warriors, coming as a whirlwind to scatter me. 22 Their joy is like that of him who devoureth the poor in secret. 23 Thou madest a way in the sea for thy horses: in the mud of many waters. 24 I heard, and my belly was troubled: at the voice my lips trembled. 25 Let rottenness enter into my bones: and let it spread beneath me.

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EXO. 423 26 Vt requiescam in die tribulationis: ut ascendam ad populum accinctum nostrum. 27 Ficus enim non florebit: & no[n] erit germe[n] in uineis. 28 Mentietur opus oliuæ: & arua non afferent cibum. 29 Abscidetur de ouili pecus: & non erit armentum in præsepibus. 30 Ego autem in domino gaudebo: & exultabo in deo Iesu meo. 31 Deus dominus fortitudo mea: & ponet pedes meos quasi ceruorum. 32 Et super excelsa mea deducet me victor: in psalmis ca[n] nentem. Hoc canticum in laudibus matutinis serix sextæ canitur, & in tertio prophetæ Abachuc capite describitur: præcæteris canticis intellectu difficile, ob varias metaphoras quibus respergitur, & sublimia mysteria quæ complectitur. Sanè dicunt hebræi quatuor esse partes scripturæ sacra: reliquis ad intelligendum difficiliores, quarum lectionem aggredi non debent nisi prouecti ætate viri: & eruditione insignes. Prima est: primum, secundum, & tertium ca[n] put libri geneseos. Secunda: liber canticorum Salomonis. Tertia: liber Ezechiellis prophetæ in primo capite: & à quadragesimo capite vsque in finem illi[us] libri. Quarta est illud c[æ]ticum Abachuc prophetæ: mysterijs novi testamenti arcanisque sacramentis refertissimum, quæ & si no[n] pro rei dignitate: tamen pro nostra tenuitate exilitateque vi- rium referare tentabimus, exposcentes lectorem: rudi & planè expositione in re tam ardua & sublimi velle abire contentum. In eo fidelis populus expetit saluatorem mun di in carnem mitti: qui omnium redemptionem suo aduen tu compleat. Illius quæ facturus sit opera admiranda præ- dicit: victoriam contra mortem & demone[n] per suâ passio- nem, & euangelicæ prædicationis officio mundi torius ad deum conversionem, ac reliqua in procursu expositionis particulatim explicanda. Vnde beatus Augustinus in deci < Augustinus> mioctaui libri de ciuitate dei capite tricesimo secundo: to tum hoc c[æ]ticu[m] exponit de mysterijs humanæ redéptionis, dd iiij per

Transcription: Translated (English)

EXO. 423 26 But I will rest in the day of tribulation: that I may go up to the people appointed with us. 27 For the fig tree shall not blossom: and there shall be no fruit in the vines. 28 The work of the olive shall fail: and the fields shall yield no food. 29 The flock shall be cut off from the fold: and there shall be no herd in the stalls. 30 But I will rejoice in the Lord: and will exult in God my Jesus. 31 The Lord God is my strength: and he will make my feet like those of deer. 32 And upon my high places he will lead me, the victor: singing in psalms. This canticle is sung in the morning praises of the sixth hour, and is described in the third chapter of the prophet Habakkuk: among the other canticles, difficult of understanding, because of the various metaphors with which it is covered, and the lofty mysteries which it contains. Surely the Hebrews say that there are four parts of Holy Scripture that are more difficult to understand than the rest, the reading of which ought not to be undertaken except by men advanced in age and distinguished in learning. The first is: the first, second, and third chapter of the book of Genesis. The second: the book of the Canticles of Solomon. The third: the book of the prophet Ezekiel, in the first chapter, and from the fortieth chapter to the end of that book. The fourth is that canticle of the prophet Habakkuk, most full of the mysteries of the New Testament and hidden sacraments, which, though not according to the dignity of the matter, yet according to our meagerness and weakness of strength, we shall attempt to expound, begging the reader to be content to depart with a plain and simple exposition in so difficult and lofty a matter. In it the faithful people ask that the Savior of the world be sent in the flesh, who by his coming may bring to completion the redemption of all. It foretells the wonderful works he is to perform: victory against death and the demon through his passion, and by the office of evangelical preaching the conversion of the whole world to God, and the rest, to be explained in detail in the course of the exposition. Whence blessed Augustine in the thirty-second chapter of the twenty-seventh book of the City of God: he explains this whole canticle as referring to the mysteries of human redemption, dd iiij per

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CANTICORVM per Christu co[m]pletis & exhibitis, à cui intelligetia & mé- te, quam minimu[m] poterim[ur], in hac explanatio[n]e discedem[ur] IANOTATIONIS In primo versu. Audiui audi- tione tuam. Hic auditione domini vocat propheta respo- sionem illam siue locutionem internam, quam super in <Abach. 2> secundo huius prophetæ capite reddidit illi dominus de aduentu saluatoris mundi in carnem, cum ait. Et aparebit in finem, & non mentietur. si moram fecerit expecta illum quia veniens veniet & non tardabit. Itaque dicit hic pro- pheta, quòd audiuit ac intellexit revelationem sibi factâ à domino, quod redemptor humani generis sit tandem vê turus in mundum. Et quoniam illud, altum est & sublime mysterium quòd deus fiat homo mortalique corpore cir- cundetur idcirco se timuisse dicit & tremore correptum, ob admirandam sacramenti illius altitudinem & profun- diratem. Hoc autem arcanum & ineffabile commertium suscceptionis carnis à filio dei, opus est domini singulare & præcipuum, quia eo solo authore: & no[n] humana virtu- te, completum est. Quod sane opus, in medio annorum, id est plenitudine temporis petit ipse propheta viuificari & exhiberi secundum rei veritatem, vt viuum appareat hu- manis conspectibus, ac obulum. At verò medium annoru[m] hic dicitur temporis aliquod spacium ac curriculu[m], quod principio ac fini totius temporis est interstes. secundum eam medij rationem, qua dicitur id medium, quod extre- mis intercipitur. Et quoniam Christus venit in hunc mun dum non in principio mundanæ durationis neque in eius fine, sed intermedio téporis interuallo, vt pote post quin- quæ milia annorum & ferè ducentos, & nunc post eius aduentum fluxerunt anni mille quingenti & viginti, con- stat vtique id verè completum esse quod mox subiungit propheta, scilicet quòd in medio annorum dominus opus suum dominicæ incarnationis notum faceret. Et posquam iratus fuerit humano generi propter præuaricationem primorum parctum, demum misericordiæ recordaretur mittendo redemptorem, qui illius peccati tolleret op- probrium ac reatum. Porrò traductio septuaginta interpretum, hunc locum sic habet. Domine audiui auditum tuum & timui, consideravi opera tua & ex- paul: in medio duorum animalium cognosceris. Et ita

Transcription: Translated (English)

OF THE CANTICLES fulfilled and shown through Christ, from whose understanding and mind we will depart as little as possible in this explanation. ANNOTATION ON THE FIRST VERSE. “I heard by hearing.” Here by the hearing of the Lord the prophet means that response, or inward speech, which the Lord gave to him above, in the second chapter of this prophet , concerning the coming of the Savior of the world in the flesh, when he said: “And it shall appear at the end, and shall not lie; if it delays, wait for it, because it will surely come and will not tarry.” Therefore the prophet says here that he heard and understood the revelation made to him by the Lord, namely, that the redeemer of the human race was at last to come into the world. And because that is a lofty and sublime mystery, that God should become man and be clothed in a mortal body, he says that he was afraid and seized with trembling on account of the admirable height and depth of that sacrament. But this hidden and ineffable union of the Son of God taking flesh is the Lord’s singular and chief work, because it was accomplished by him alone as author, and not by human power. This work, indeed, in the midst of the years, that is, in the fullness of time, the prophet himself asks to be made alive and shown according to the truth of the matter, so that it may appear living before human eyes and not hidden. But “the midst of the years” here is said to mean some span or course of time that stands between the beginning and the end of the whole duration of time, according to that way of reckoning the middle by which that is called middle which is enclosed by the extremes. And because Christ came into this world not at the beginning of the world’s duration, nor at its end, but in the intermediate interval of time, namely after about five thousand and two hundred years, and now after his coming one thousand five hundred and twenty years have passed, it is certainly evident that what the prophet immediately adds is truly fulfilled, namely that in the midst of the years the Lord would make known the work of his incarnation. And after he had been angry with the human race because of the transgression of the first parents, he would at last remember mercy by sending the Redeemer, who would take away the disgrace and guilt of that sin. Moreover, the translation of the Seventy interpreters has this passage thus: “Lord, I heard thy report and was afraid; I considered thy works and was terrified: in the midst of two animals thou shalt be known.” And so

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EXPO. 425 <August.> ita canitur hic versus, sublata eius vltima dictione: in officio ecclesiastico natiuitatis dominicæ. Quam literam & textum Augustinus ita interpretatur. Domine audiui auditionem tuâ & timui, consideraui opera tua & expaui. Quid enim hoc est: nisi præcognitæ nouæ ac repétinæ salutis hominum ineffabilis admiratio? In medio duoru[m] animalium cognosceris, quid est, nisi aut in medio duoru[m] testamentorum, aut in medio duorum latronum, aut in medio Moysi & Holie cum eo in monte sermocinantiu[m] hæc Augustinus. At verò eiusdem literę secundo loco adductę postrema sententia, à nonnullis in hunc sensum exponitur, quòd Christus esset cognoscendus à Iudæis & gentibus hinc inde eum cingentibus, eiusque fidem amplectentibus, vel inter duo testamenta nouum & vetus: vitalé sensum spirantia, & mystica animalia, vel demu[m] noscedus in Bethleem in medio duorum animalium, scilicet bouis & asini: cum iaceret reclinatus in præsepio, quod aliqui ex primo cap. Esaiæ astruere nituntur: vbi ait. Cognouit hos possessorem suum: & asinus præsepe domini sui. Israel autem me non cognouit: & populus meus no[n] intellexit. Verùm illius dicti prophetici alia potius videtur esse intelligentia, illic exactius disquirenda. <Esai. 1> 4 In quarto versu. Deus ab austro veniet. Duplicé Christi natiuitatem secundum geminam eius intelligentiam hic versus innuit. Diuinam quidem: cum ait. Deus & dominus noster Iesus Christus, deus verus, & verus homo: secudum diuinitatem & æternâ generationem veniet ab austro & à meridie, id est ab æternitate patris, quæ tota semper est simul in meridie non habens mane nec vespere, nec principium nec finem, sed semper in meridiana diuinæ lucis statione. Humanâ verò natiuitatem insinuat hic locus: cum subnectit quòd idem Christus qui est sanctus sanctorum ac sine macula, secundum humanam & poralem natiuitatem veniet de monte Pharam (quod interpretatur vmbrosum & codensum, cuius rei id argume[n]to est. Nam in officio aduentus dominici hic versus ita in vsum assumitur. Deus ab austro veniet, & sanctus de mo[n]te vmbroso & condenso) id est de humana propagine ipsius Adam & cæterorum patrum, vmbrosa per peccati caliginem, & condêsa per malorum congeriem, sine tamen vmbra

Transcription: Translated (English)

EXPO. 425 <August.> Here this verse is sung, with its final word omitted, in the ecclesiastical office of the Nativity of the Lord. Augustine interprets this letter and text thus: “Lord, I have heard thy hearing and was afraid; I considered thy works and was astonished.” For what is this, except the ineffable wonder of men, who have foreknown a new and sudden salvation? “In the midst of the two living creatures thou shalt be known” — what does this mean, except either in the midst of the two Testaments, or in the midst of the two thieves, or in the midst of Moses and Elijah speaking with him on the mountain, etc. Augustine. But indeed, the final sentence of the same letter, cited in second place, is explained by some in this sense: that Christ was to be recognized by Jews and Gentiles on either side surrounding him and embracing his faith; or between the two Testaments, new and old, breathing life-giving sense and mystical living creatures; or, finally, to be found in Bethlehem in the midst of the two animals, namely the ox and the ass, when he lay reclined in the manger — which some strive to establish from the first chapter of Isaiah, where it says: “The ox knoweth his owner, and the ass the manger of his lord. But Israel hath not known me, and my people hath not understood.” Yet it seems that there is rather another understanding of that prophetic saying, to be investigated there more exactly. <Esai. 1> 4 In the fourth verse: “God shall come from the south.” The verse indicates the twofold Nativity of Christ according to its double meaning. The divine, indeed: when it says, “God and our Lord Jesus Christ, true God and true man,” according to divinity and eternal generation shall come from the south and from the south, that is, from the eternity of the Father, which is always wholly in the south, having neither morning nor evening, neither beginning nor end, but always in the midday station of divine light. But the human nativity is suggested by this place, when it adds that the same Christ, who is the Holy of Holies and without blemish, according to his human and temporal nativity shall come from Mount Pharan, which is interpreted “shady and thick,” of which this is the proof. For in the office of the Advent of the Lord this verse is taken up thus in use: “God shall come from the south, and the Holy One from the shady and thick mountain,” that is, from the human stock of Adam himself and of the other fathers, shady through the darkness of sin and thick through the accumulation of evils, yet without shadow

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CANTICORVM 416 vmbra & densitate peccati, nam omnis sanctus est & semper sanctus, vt ait angelus ad sacratissimam virginem. < Lucæ 1> Quod enim ex te nascetur sanctum: vocabitur filius dei. Cæterum beatus Augustinus vtranque præsentis versus particulam exponit (& multum congruenter) de códitio- ne natiuitatis Christi secundum carnem quòd vtrobique futuri temporis verbum ponatur. Per id (inquit) quod ab austro dicitur vel africo: significatur meridies, id est fer- uor charitatis & splendor veritatis. Motem verò vmbro- sum atque condensum, quanuis multis modis possit intel- ligi: libentius acceperim scripturarum altitudinem diui- narum. quibus prophetatus est Christus. Multa ibi quippe vmbrosa atque condensa sunt: quæ mentem querentis e- xerceant. Inde autem venit; cum ibi eum qui intelligit in- uenit. Hæc Augustinus in supradicto loco sui libri de ciui- tate dei: vbi hoc canticum strictim & breuiter interpreta- tur. 5 In quinto versu. Operuit cælos gloria eius. In aduentu Christi: omnia repleta sunt gloria. vnde angeli in eius natiuitate dulcem hunc hymnum concinuerunt. Glo- ria in excelsis deo & in terra pax hominib[us] bonæ volun- tatis. Apparuit etiam in cælo noua stella, quæ magos per- duxit ad incunabula Christi. & è cælo descendit angelus ætherea claritate refulgens, natiuitatis ipsius ad pa- stores nuncius. Et deinceps in toto vitæ Christi decursu, multa in cælis gloriosa signa facta sunt. Et ideo laudis eius plena est terra. quoniam per euangelicæ legis prædicationem ab apostolis factam, admirabile redditum est nomen domini Iesu in vniuersa terra, & à solis ortu vs que ad occasum, laudatum est eius nomen, vt nulla fuerit natio quæ laudem domino non personuerit, nomenque eius non coluerit. Splendor etiam eius qui sol est iustitiæ, scilicet virtus ac fulgor miraculorum ac doctrina euangelica, fuit vt lux, monstrans omnibus iter vitæ, & desas pec- catorum effugias tenebras. Et cornua triumphi, insignisq[ue] trophis in manibus eius. quoniam ipse conclauat & affi- xus cornibus crucis, expugnauit ac prostrauit diabolum: præclarâmque de eo tulit victoriam effusione sui sangui- nis & morte gloriosa quâ in cruce pertulit, infernûq[ue] spo- liauit, vt in manibus ei[us] cruci co[n]fixis, liquido co[n]spiciantur cornua

Transcription: Translated (English)

shadow and density of sin, for every saint is and always has been holy, as the angel said to the most sacred virgin. < Luke 1> For that which shall be born of you shall be called holy: the Son of God. However, blessed Augustine explains both parts of the present verse, and very fittingly, about the condition of Christ’s birth according to the flesh, because in both places the verb is placed in the future tense. By that which is said from the south or from Africa, he says, is signified midday, that is, the heat of charity and the brightness of truth. But the shadowy and dense mountain, although it may be understood in many ways, I have more readily taken to mean the height of the divine Scriptures, in which Christ was foretold. For there are many shadowy and dense things there, which may exercise the mind of the seeker. And from there it comes; when he who understands finds him there. This is Augustine in the aforesaid passage of his book On the City of God, where he interprets this canticle briefly and succinctly. 5 In the fifth verse: His glory covered the heavens. At the coming of Christ, all things were filled with glory; wherefore the angels at his birth sang this sweet hymn: Glory to God in the highest, and on earth peace to men of good will. Also there appeared in the sky a new star, which led the Magi to the cradle of Christ. And from heaven there descended an angel, shining with ethereal brightness, messenger of his birth to the shepherds. And thereafter, throughout the whole course of Christ’s life, many glorious signs were done in the heavens. And therefore the earth is full of his praise, since through the preaching of the evangelical law, carried out by the apostles, the name of the Lord Jesus was made admirable throughout the whole earth, and from the rising of the sun even to its setting his name was praised, so that there was no nation which did not resound with praise to the Lord and did not honor his name. His brightness also, who is the sun of justice, namely the power and radiance of miracles and evangelical teaching, was as light, showing to all the way of life and the darkness of sins to be driven away. And the horns of triumph, and the trophies in his hands, for he, nailed and affixed to the horns of the cross, overthrew and cast down the devil, and won a glorious victory over him by the shedding of his blood and by the glorious death which he endured on the cross, and he plundered hell too, so that in the hands fixed to the cross, the horns are clearly seen

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EXPO. 427 cornua victoriæ, singularisque palmæ. 7 < Matth. 27> In septimo versu. Ibi abscondita est fortitudo eius. In cornibus crucis, & ipsa passionis hora, abscondita fuit fortitudo domini, quoniâ suæ diuinitatis potestatem non exercuit in Iudæos, quos solo nutu potuisset subuertere, cum pateretur in cruce, sed solâ humanæ naturæ fragilitatem foris tunc p[er]didit, mortis extrema perferens. Et ergo Iudæis occulta ta fuit tunc virtus diuinitatis eius, insultatib[us] illi lingua vi perea. Si filius dei est: descédat nûc de cruce, & credemus in e[ss]e. Eius tamen fortitudo: in abdito & secreto nô desit operari, suâque vim exercere in mortem & diabolu[m], nam tunc ante faciem eius mors victa fugit: quòd mortem nostram moriendo destruxit, quem admodum per Ose[m] prophetu[m] prædixerat. Ero mors tua è mors: morsus tuus ero inferne. Egressus ité est diabolus & fugit ante pedes eius: virtute passionis dominicæ prostratus & conterritus. Nâ < Psal. 8> princeps mundi huius eiectus est foras: & fortem armatu[m] custodientem atrium suum fortior superueniens deturbauit antiquo domicilio. Ipse aute[m] Christus dominus quando cum hominibus conuersatus est: constitit in Iudæa, & totam illam terram simul & Galilæam emensus est ac perlustrauit, prædicando euangelium regni & miracula operando. Deinde per apostolos suos missos ad opus prædicationis, etiam inuisibili virtute constitit in mundo: & totam terram permensus est. Nam in omnem terram exiuit sonus eorum & in fines orbis terræ verba eorum. 9 < Psal. 65> In nono versu. Aspexit & dissoluit gêtes. Christus dominus oculo misericordiæ suæ aspexit gêtes: vocûs eas & ducés ad sui agnitione[m] per apostoloru[m] prædicatione[m] quê- admodu[m] in psalmo prædixerat propheta. Oculi eius super gêtes respiciunt. Dissoluit etia[m] gentes à vinculo diaboli & idolatriæ, quo fuerat arctius co[n]strictæ: conuertitq[ue]; eas in libertatem euangelicæ gratiæ. Tunc montes seculi, reges, principes, & imperatores in fastigio ac sublimitate dominatus co[n]stituti: sunt contriti, na[m] aut per martyrum constantiam indomabilem victi sunt: aut fidei iugo submiserunt colla & subiecti sunt. Colles item mundi scilicet philosophi & sapiêres huius seculi: incuruati sur & humilitati ad catholicæ fidei susceptione[m]: ab itinerib[us] æternitatis Christi, ab ingressu eius q[ui] ætern[us] est corda coru[m] & populoru[m]: qui

Transcription: Translated (English)

EXPO. 427 horns of victory, and the singular palm. 7 < Matth. 27> In the seventh verse. There his strength was hidden. In the horns of the cross, and at the very hour of the Passion, the strength of the Lord was hidden, because he did not exercise the power of his divinity against the Jews, whom by a mere nod he could have overthrown, when he suffered on the cross, but then he openly lost only the frailty of human nature, enduring the utmost of death. And therefore the power of his divinity was hidden from the Jews at that time, while the tongue of the revilers mocked him, saying, If he is the Son of God, let him now come down from the cross, and we will believe in him. Yet his strength did not cease to work in secret and in hiddenness, nor to exercise its power over death and the devil, for then death fled, conquered, before his face: because by dying he destroyed our death, just as through the prophet Hosea he had foretold. I will be your death, O death; I will be your destruction, hell. And the devil likewise went out and fled before his feet, struck down and terrified by the power of the Lord’s Passion. For < Psal. 8> the prince of this world was cast out: and the stronger one came upon the strong armed man guarding his court and drove him from his ancient dwelling. But Christ the Lord himself, when he conversed with men, remained in Judea, and traversed and visited that whole land together with Galilee, preaching the gospel of the kingdom and working miracles. Afterwards, through his apostles sent to the work of preaching, he also remained in the world by invisible power: and traversed the whole earth. For into all the earth has their sound gone forth, and to the ends of the world their words. 9 < Psal. 65> In the ninth verse. He looked and dissolved the nations. Christ the Lord, with the eye of his mercy, looked upon the nations: calling them and bringing leaders to the knowledge of himself through the apostles’ preaching, as the prophet had foretold in the psalm. His eyes look upon the nations. He also dissolved the nations from the bond of the devil and of idolatry, by which they had been more tightly bound: and he turned them to the freedom of evangelical grace. Then the mountains of the age, kings, princes, and emperors, established in the height and sublimity of dominion, were crushed; for either they were conquered by the unconquerable constancy of the martyrs, or they bowed their necks under the yoke of faith and were made subject. Likewise the hills of the world, namely the philosophers and wise men of this age, were bent down and humbled for the reception of the Catholic faith: from the paths of Christ’s eternity, from the entrance of him who is eternal, the hearts of them and of the peoples: who

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CANTICORVM 428 qui ministerio apostolorum conuersi sunt ad fidem: < Act. 1 Es. 40> & aperuerunt iter Christo, vt spiritualiter introiret penetralia cordis eorum. Siquidem Constantinus imperator & multi alij principes: sacræ fidei signacula susceperut. Beatus etiam Dionysius Areopagita philosophus insignis, & aliis præstantes eruditione viri: Christianam fidem sunt amplexi, vt completum in eis videatur quod prædixerat Esaias omnis mons & collis humiliabitur. 11 In vndecimo versu. Præ iniquitate vidi tentoria Aethiopiæ. Dæmones vitiis tetri: dicuntur Aethiopes & homines vitiis dediti potissimum superstitionibus gentilitiis, sunt Aethiopiæ tentoria, iidem etiam sunt pelles siue tabernacula Madianitarum, quoniam habitacula dæmoniorum. Huiusmodi autem tentoria expauerut & turbata sunt: quoniam gentes in quibus habitabat Sathanas per nefandos idololatriæ ritus: audito præconio euægelli Christi repente sunt perterritæ, abiectoque prioris vitæ statu addictæ sunt Christiano populo & fidem Christi confessæ. In sequente autem versu nomine Aluminum intelliguntur diuersarum nationum populi, secundum illud dictum in Apocalypsi, a quæ multæ, populi multi. Nomine verò maris accipiendus est vniuersus totius mundi populus, quòd maris appellatione totus hic mundus frequenter insinuatur. In Aluminibus igitur nô est iratus dominus, nec in mari est indignatio eius, quoniam nô venit in suo primo aduentu Christus vt iudicet mundum, sed vt saluetur mundus per Ipsum. 13 In decimotertio versu. Qui ascedes super equos suos. Equi Christi sunt Apostoli. in quibus sedens totum obequitauit orbem. Quadrigæ verò ipsius sunt euangelistæ: per quos vehitur in vniuersum mundum. Itaque asce[n]dit Christus super equos suos, quia per apostolos in omnem locu[m] est delatus. Et quadrigæ eius saluatio sunt, quia euangelium Christi salus est iis qui credunt illi. In sequête verò versu per arcum domini intelliguntur verba & eloquita sacræ scripturæ: quæ percutiunt corda audientiu[m], & infidelitatem in eis occidunt. Hunc arcu[m] suscitauit Christus, quando prædicationem euangelij in totum orbæ trahit misit, secundum illud verbum psalmi. Sagittæ tuæ acutæ (populi sub te cadent) in corda inimicorum regis. Suscitauit

Transcription: Translated (English)

CANTICORUM 428 who, converted to the faith by the ministry of the apostles: < Act. 1 Es. 40> & opened the way for Christ, that He might spiritually enter the innermost recesses of their hearts. Indeed, the emperor Constantine and many other princes received the tokens of the sacred faith. Blessed also was Dionysius the Areopagite, a distinguished philosopher, and other men outstanding in learning; they embraced the Christian faith, so that in them might be fulfilled what Isaiah had foretold: every mountain and hill shall be brought low. 11 In the eleventh verse. “Because of iniquity I saw the tents of Ethiopia.” Demons, foul with vices, are called Ethiopians; and men devoted to vices, especially to Gentile superstitions, are the tents of Ethiopia; they are also the skins or tabernacles of the Midianites, because they are dwelling places of demons. Such tents indeed were terrified and troubled, because the nations in which Satan dwelt through impious rites of idolatry, hearing the proclamation of the gospel of Christ, were suddenly struck with fear, and, casting aside the former state of life, they were joined to the Christian people and confessed the faith of Christ. In the following verse, by the name “Aluminum” are meant the peoples of different nations, according to that saying in the Apocalypse: “to whom many, many peoples.” By the name of the sea, however, is to be understood the whole people of the entire world, since by the term sea the whole world is often indicated. Therefore the Lord is not angry in the “Alumina,” nor is there indignation in the sea, because Christ did not come in His first coming to judge the world, but that the world might be saved through Him. 13 In the thirteenth verse. “Who goest upon thy horses.” The horses of Christ are the Apostles, on whom seated He rode throughout the whole world. His chariots, however, are the Evangelists, through whom He is carried into the whole world. Thus Christ ascended upon His horses, because through the apostles He was brought into every place. And His chariots are salvation, because the gospel of Christ is salvation to those who believe in Him. In the following verse, by the bow of the Lord are meant the words and eloquence of Sacred Scripture, which pierce the hearts of hearers and kill unbelief in them. Christ raised this bow when He sent forth the preaching of the gospel to the whole world, according to that word of the psalm: “Thy arrows are sharp; the peoples shall fall under thee, in the hearts of the king’s enemies.” He raised up

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EXPO. 429 tauit etiam Christus iuramenta tribubus quæ locutus est, quia compleuit iuramenta antiquis patribus promissa de mittendo redemptore totius mundi, quod & sacratissima dei mater in suo cantico, & Zacharias identidem in suo: < Luc.1> plane contestatur. 15 [I] In decimoquinto versu. Fluuios scindes terræ. Fluuij terræ, reges & tyranni, fluctus persecutionum excitantes contra ecclesiam Christi de quibus propheta in psalmo < Psal.92> Pleuaueru[n]t Alumina fluctus suos, à vocibus aquarum, mirabiles elatio[n]es maris. Hos discidit dominus, quia persecutorum rabiem repressit vimque retudit, diuidens atque dispergens eos. Môtes verò hic dicuntur potentes seculi, fastu elati, qui viso per apostoloru[m] prædicatione & signa Christo, doluerunt nomen & fidem eius vbique dilatari. Et gurges aquarum transit: quoniam impetus & persecutio illorum montium & stuuiorum demùm cessauit. Præterea abyssus hic dicitur profunditas inferni, quæ dedit vocem suam, quoniam contestata est licet inuita virtutem & potestatem Christi: quam duriter sensit. Altitudo etiam sanctorum angeloru[m]: leuauit manus suas in laudem sui conditoris, quoniam & ab inferis & à cælestibus ipse Christus agnitus est esse triplicis machinæ princeps ac dominus. 17 [I] In decimoseptimo versu. Sol & luna steterunt in < Matth.4> habitaculo suo. Sol, Christus est, à propheta dictus sol iustitię, luna, ecclesia, in nocte huius mundi viatores dirigés & à Christo lumen ac directionem susciplens. Ambo aute[m] in suo habitaculo firmiter steterunt quia nec dimouerit suo loco potuerunt, nec pessundari à persecutoribus annitentibus in vtriusque exitium, immo nec portæ inferi præualere potuerunt aduersus ecclesiam. Apostoli verò < Matth.16> & martyres iueru[n]t sine offendiculo in luce sagittaru[m] Christi verborumque euangelicorum: quæ docuerunt & operæ compleuerunt. Iuerunt etiam primi illi ecclesiæ milites in splendore hastæ Christi & fortitudinis euangelicæ: fulgurantis & effundentis radios euangelicos in totu[m] orbé, quibus apostoli ipsi sunt illustrati, gentiles verò & infideles conterriti, cum perstringerentur eorum oculi claritate signorum & miraculorum. Cæterum primam huius versus particulam: septuaginta interpretes ita traduxerunt.

Transcription: Translated (English)

EXPO. 429 Christ also fulfilled the oaths which he spoke to the tribes, because he completed the oaths promised to the ancient fathers concerning the sending of the redeemer of the whole world, which the most holy mother of God plainly bears witness to in her song, and Zacharias likewise in his: < Luc.1> 15 [I] On the fifteenth verse. “You will split the rivers of the earth.” The rivers of the earth are kings and tyrants, stirring up waves of persecutions against the church of Christ, about whom the prophet in the psalm < Psal.92> says: “The floods have lifted up their voices, because of the voices of the waters,” marvelous liftings of the sea. The Lord divided these, because he restrained the fury of the persecutors and checked their violence, dividing and scattering them. But the mountains here are called the powerful ones of the age, lifted up in pride, who, seeing Christ through the preaching of the apostles and signs, grieved that his name and faith were being spread everywhere. And the rushing of the waters passed away: for the attack and persecution of those mountains and rivers finally ceased. Moreover, the abyss here is said to be the depth of hell, which gave forth its voice, because unwillingly it acknowledged the power and authority of Christ: which it felt very harshly. The height also of the holy angels lifted up their hands in praise of their creator, because Christ was acknowledged both by the infernal regions and by the heavenly ones to be the prince and lord of the threefold realm. 17 [I] On the seventeenth verse. “The sun and the moon stood in < Matth.4> their dwelling.” The sun is Christ, called by the prophet the sun of righteousness; the moon is the church, directing travelers in the night of this world and receiving light and guidance from Christ. Both therefore stood firmly in their dwelling, because they could not be removed from their place, nor could they be overthrown by the persecutors striving for the destruction of both; indeed, not even the gates of hell could prevail against the church. But the apostles < Matth.16> and martyrs went without stumbling in the light of Christ’s arrows and the words of the Gospel: which they taught and fulfilled by their works. Those first soldiers of the church also went in the splendor of Christ’s spear and of evangelical courage, flashing and pouring forth evangelical rays into the whole world, by which the apostles themselves were illuminated, but the Gentiles and unbelievers were struck down, when their eyes were dazzled by the brightness of signs and miracles. Otherwise, the first part of this verse the seventy interpreters translated thus.

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EX PO. 531 vt turbo ad dispergendum quemque hominem: quoniam vehementi impetu adoriuntur eos, quos concussione ten tationum nituntur subuertere. Illorum verò bellatoru[m] & dæmonum exultatio cum prævalent alicui quem impugnant: est sicut illorum latronum qui pauperis viri substantiam in abscondito prædantur, & deinde vitam illi adimunt. Nam quemadmodum sicarij illi gaudent capta præda: cum spolia pauperis inter se diuidunt, ita dæmones siquis in eorum manus inciderit: gaudent de illius ruina & præcipitio, vel quando contra ecclesiam Christi possunt aliquem tribulationis motum excitare. Atqui ad strenue debellandu[m] hos improbos hostes, Christus equis suis vt pote apostolis & prædicatoribus (quoru[m] ministerio quasi vehiculo per totum orbem est deuectus) fecit viam in mari huius mundi & in aquis lutosis, quoniam id illis præstitit: quòd per terram via pedestri, & per aquas transfretando maria & transmittendo flumina, ipsi totum mundu[m] libero transitu peragrauerint: vt omnibus gentibus annunciarent regnum dei. Quemadmodum in actis apostolicis de beato Paulo legimus, quòd maria & terras, insulas & regiones varias: nunc terrestri itinere nunc nauigio pererrauerit. 24 < Act. 16> In vicesimoquarto versu. Audiui: & co- < Act. 18> turbatus est vêter meus. Loquête ad internas prophetę au res domino, intellexit ipse imminêtes ecclesiæ tribulationes, & quâta passuri erant equi spirituales ipsius Christi. Quoru[m] auditione, co[n]turbata est més ac intima prophetæ præcordia: vêtris appellatione signata, & huiusmodi turbatione redundante in corpus ob vehementiu[m] affectus: la bia ipsius etia[m] tremore sunt affecta, vt ipse mentis pauor, ore quoq; sit signatus. Deinde à domino co[n]fortatus propheta, optat fieri particeps passionu[m], & tribulationu[m] imminentium sectatoribus Christi: vt tandem eorum annumeretur consortio ac cætui. Nô solum (inquit) in carne sed & in medullis ossium meorum ingrediatur putredo, ac ia cens in sterquilinio vermibus scateam cum beato Lob: vt subter me sternatur vermis, quo in die tribulationis ac dâ nationis malorum (qui in consummatione seculi immine bit terribilis ac calamitosus iniustis) requiesca[m] cu[m] electis, ac iustis: ascribarque societati & numerum iustorum fidelisque populi, ascendamque raptus obuiam Christo in

Transcription: Translated (English)

EX PO. 531 with a swift rush to scatter every man; for with violent onset they attack those whom, by the shaking of temptations, they strive to overthrow. And the exultation of those warriors and demons, when they prevail over anyone whom they assail, is like that of those robbers who secretly plunder a poor man’s substance and then take his life from him. For just as those cutthroats rejoice at the booty taken, when they divide among themselves the spoils of the poor man, so do the demons, if anyone should fall into their hands: they rejoice at his ruin and downfall, or whenever they can stir up some movement of tribulation against the Church of Christ. Yet in order bravely to overcome these wicked enemies, Christ made a way through the sea of this world and through muddy waters for his horses, that is, for the apostles and preachers (by whose ministry, as by a vehicle, he has been conveyed through the whole world), since he granted them this: that by land, by foot travel, and by water, crossing seas and passing over rivers, they themselves might traverse the whole world with free passage, in order to announce the kingdom of God to all nations. As we read in the Acts of the Apostles concerning blessed Paul, that by sea and land, islands and various regions, now by a land journey and now by ship he wandered through them. 24 < Act. 16> In the twenty-fourth verse. I heard: and my inner self was troubled. Speaking to the inward ears of the prophet, the Lord made him understand the tribulations soon to come upon the Church, and what the spiritual horses of Christ himself were to suffer. At the hearing of these things, the mind and the most inward heart of the prophet were troubled: the designation of the “inner self” being marked, and such agitation overflowing into the body because of the force of his feelings; even his lips were affected with trembling, so that the fear of the mind itself might also be shown by the mouth. Then the prophet, strengthened by the Lord, desires to become a partaker of the passions and tribulations impending for the followers of Christ, so that at last he may be numbered among their fellowship and company. “Not only,” he says, “in my flesh, but even in the marrow of my bones let corruption enter, and as one lying in a dung heap let me swarm with worms, with blessed Job: let a worm be laid beneath me, so that on the day of tribulation and of the condemnation of evils—which in the consummation of the age will be impending, terrible and calamitous for the unjust—I may rest with the elect and the righteous, and be enrolled among the society and number of the righteous and faithful people, and may be carried up to meet Christ in

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CANTICORVM in aera ad populum nostrum (qui & domini est populus: & ab eo ad beatitudinem electus) accinctum ac præparatum ad ambulandum in lege euangelica, accinctum etiam ad pugnam contra diabolum & inimicos fidei. Ac si plane dicat. Paratus sum omnia per ferre tormenta ac suppli- plicia pro veritate ac iustitia, dummodo tandem ascendâ ad sortem ac statum beatorum. 27 In vicelimoseptimo versu. Ficus enim non florebit. < Matth. 21> Per sicu hic intelligitur gens Iudæorum, figurata per siculneam in qua dominus noster quæsivit fructum & inuenit folia tantum, & ergo maledixit illi & statim arefacta est. Quo significatum est, ipsum dominum quæsuisse fructum iustitię in populo Iudæorum, & quoniam no[n] inuenit, maledicto illum perculisse & statim exarescentia est se percussum. Idcirco dicit hic propheta, quòd sicus illa mystica non florebit. Idem etiam populus dicitur apud < Esai. 5> prophetas vinea vt in Esai. Vinea domini exercitu[m] domus Israel est, & viri Iuda germe eius delectabile. Et expectauit vt faceret vuas, & fecit labruscas. Et in Hieremia. Ego plantaui te vineam electam, omne semen veru[m]. Quomodo ergo conuersa es mihi in prauum, vinea aliena? Et quoniam in populo Iudæorum postquam reprobarunt Christum, nullum fuit germe[m] bonorum operu[m], prædicit hic propheta quòd non erit germen in vineis. Dicitur < Hier. 2> tertio idem populus oliua in sacris literis vt apud Hieremiam. Oliuam vberem, pulchram, fructiferam, speciosam: vocauit dominus nomen tuum. Et dominus exercituum qui plantauit te: locutus est super te malum. Illius autem oliuæ fracti sunt rami per [con]fidelitatem: & ex oleastro gentilitatis desumpti rami noui, inserti sunt oliuæ: & < Rom. 12> participes facti pinguedinis illius, vt scribit apostolus ad Romanos. Quare opus oliuæ mentitum est domino, quoniam non protulit vberem fructum iustitiæ, sed stirilescens exaruit. Sic corda populi Iudæorum, spiritualia sunt arua: assiduo excolenda exercitio, vt bonam afferant frugem. Sed postquam negaverunt Christum: non attuleru[n]t amplius fructum virtutis & bonitatis. Denique populus Iudæorum, pecus est & ovis vocata à bono pastore ad suu[m] ouile. Verum quia renuit audire vocem pastoris ipsumq[ue]; sequi abscisum est & resecatum illud pecus de ouili Chri- sti,

Transcription: Translated (English)

CANTICORVM in aera to our people (who are the Lord’s people: and by Him chosen unto blessedness) girded and prepared to walk in the evangelical law, girded also for battle against the devil and the enemies of the faith. As if he plainly says: I am prepared to endure all torments and punishments for truth and justice, provided that at length I may ascend to the lot and state of the blessed. 27 In the twenty-seventh verse. “For the fig tree shall not blossom.” < Matth. 21> By the fig tree is here understood the Jewish nation, figured by the fig tree in which our Lord sought fruit and found leaves only, and therefore cursed it and it was immediately withered. By which it was signified that the Lord himself had sought the fruit of righteousness in the people of the Jews, and because he did not find it, he struck them with a curse and immediately they were withered as if struck by the same. Therefore the prophet says here that the fig tree so mystical shall not blossom. The same people is also called in < Esai. 5> the prophets a vine, as in Isaiah: “The vineyard of the Lord of hosts is the house of Israel, and the men of Judah his delightful plant. And he expected that it would bring forth grapes, and it brought forth wild grapes.” And in Jeremiah: “I planted you a noble vine, wholly a right seed. How then have you turned to me into a strange vine?” And since in the people of the Jews, after they rejected Christ, there was no seed of good works, this prophet here foretells that there shall be no sprout in the vines. The same people is also called in the sacred writings a olive tree, as with Jeremiah: “A leafy, beautiful, fruitful, comely olive tree: the Lord called your name. And the Lord of hosts, who planted you, has spoken evil against you.” But the branches of that olive tree were broken off through faithlessness; and from the wild olive tree branches taken from the gentiles were inserted into the olive tree; and < Rom. 12> made partakers of its fatness, as the apostle writes to the Romans. Therefore the work of the olive tree has lied to the Lord, because it did not bring forth abundant fruit of righteousness, but becoming barren it dried up. Thus the hearts of the people of the Jews are spiritual fields: to be continually cultivated by effort, so that they may bear good crops. But after they denied Christ, they did not bring forth any longer the fruit of virtue and goodness. Finally the people of the Jews are cattle and a sheep called by the good shepherd to his fold. But because it refused to hear the voice of the shepherd and to follow him, that sheep was cut off and severed from the fold of Christ,

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EXPO. 433 sti, quemadmodum dixit eis aperte. Sed vos non creditis: < Ioan. 10> quia non estis ex ouibus meis. Postremum idem populus: armenium est & de grege domini: si primam eius condi- tionem & dei ordinationem spectas. Sed quoniam pabulum doctrinę evangelicę & verborum domini sumere re- cusavit: non habuit amplius locum in præsepibus nouę le gis & gratiæ, neque ex illis pabulum doctrinæ aut sacra- mentorum ferculum suscepit: sed fame contabuit. Vnde trium iam dictorum versuum sententiam explicans Au- gustinus sermone compendiario: in loco iam adducto ait. Vidit propheta eam gentem quæ Christum fuerat occisura, < Ioan. 12> vbertatem copiaru spiritualium perdituram: quas per terrenam foecunditatem more prophetico figurauit. 30 In trigesimo versu. Ego autem in domino gaude- bo. Hæc verba sunt fidelis populi, qui post intellectam Iu- dæorum reprobatione & abscisione ab ouili Christi pro- pter suam incredulitatem: ita exultabundus domino ca- dit. Ego autem admissus ad ouile Christi & gratia eius ad hoc vocatus: gaudebo in domino, non in iis quæ huius sunt mundi, & exultabo toto spiritu & animo in deo Iesu meo: id est saluatore ac salutis authore. Quoniam domi- nus deus est fortitudo & virtus mea contra hostiles incur sus, & constitues pedes meos expeditos & agiles quasi cer uorum ad currendum sine offendiculo in lege evangeli- ca, & ad ascendendum in supernam Hierusalem. Et ipse dominus deus victor (quoniam primus in agone vicit: di xitque discipulis suis. In mundo pressuram habebitis: sed confidite, quia ego vici mundum) deducet me gratia sua: super excelsa mea, fastigia scilicet & taberca cælestia mi hi promissa: me inquam in psalmis canentem: prædicantemque triumphum eius & victoriam in psalmis æternæ gloriæ. Porrò nonnulli libri in tricesimo versu ita habet. & exultabo in deo salutari meo: sed minus aptè quàm no stri codices: nomen Iesu apertè exprimentes. Quod his verbis confirmat Augustinus in fine prædicti capitis. Me- lius autem mihi videntur quidam codices habere. Gau- debo in deo Iesu meo, quam ij, qui volentes id latinè po- nere: nomen ipsum non posuerunt, quod est nobis ami- citius & dulcius nominare. CAN.

Transcription: Translated (English)

EXPO. 433 ... just as he said to them openly. But you do not believe: because you are not of my sheep. Finally, the same people: is Armenian and of the Lord’s flock, if you consider its first condition and God’s ordering. But since it refused to take the pasture of evangelical teaching and the words of the Lord, it no longer had a place in the cribs of the new law and grace, nor did it receive from them the nourishment of doctrine or the provision of the sacraments: but it wasted away with hunger. Hence, explaining the sense of the three verses mentioned above, Augustine in a brief discourse, in the place already cited, says: “The prophet saw that nation which was to kill Christ, and was to lose the abundance of spiritual supplies, which he figuratively represented by earthly fertility in prophetic manner.” 30 In the thirtieth verse. But I will rejoice in the Lord. These are the words of the faithful people, who after understanding the Jews’ reprobation and exclusion from the sheepfold of Christ because of their unbelief, thus jubilantly fall before the Lord. But I, admitted to the sheepfold of Christ and called to this by his grace, will rejoice in the Lord, not in the things that belong to this world, and will exult with all spirit and soul in God my Jesus: that is, my Savior and author of salvation. For the Lord God is my strength and power against hostile attacks, and you will set my feet free and nimble, like those of deer, for running without stumbling in the evangelical law, and for ascending into the heavenly Jerusalem. And the same Lord God, the victor, since he first conquered in the contest and said to his disciples, “In the world you will have tribulation; but take courage, because I have conquered the world,” will lead me by his grace: to my heights, that is, to the lofty and heavenly dwellings promised to me, I say, as I sing in psalms and proclaim his triumph and victory in the psalms of eternal glory. Moreover, some books in the thirtieth verse read thus: “And I will exult in God my savior”; but this is less fitting than our codices, which clearly express the name of Jesus. Augustine confirms this with these words at the end of the chapter mentioned above. Yet it seems to me that some codices have better: “I will rejoice in God my Jesus,” than those which, wishing to put it in Latin, did not set down the very name, which is more friendly and sweeter for us to name. CAN.

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CANTICORVM CANTICVM MOYSI. A Vdite cæli quæ loquor audiat terra, uerba oris mei. 2 Concrescat in pluuiam doctrina mea: fluat ut ros eloquium meum. 3 Quasi imber super herbam, & quasi stillæ super gra mina: quia nomen domini inuocabo. Date magnificentiam deo nostro: dei p[er] efecta sunt opera, & omnes uiæ eius iudicia. 5 Deus fidelis & absque ulla iniquitate: iustus & rectus. 6 Peccauerunt ei: & non filij eius: in sordibus. 7 Generatio praua atque peruersa: hæccine reddis do- mino, popule stulte & insipiens? 8 Nunquid no[n] ipse est pater tuus qui possedit te: & fe cit & creauit te? 9 Mem[em]eto dieru[m] atiquoru[m]: cogita generatio[n]es singulas. 10 Interroga patrem tuum, & annunciabit tibi: maio- res tuos, & dicent tibi. 11 Quando diuidebat altissimus gentes: quando separa- bat filios Adam. 12 Constituit terminos populorum: iuxta numerum fi- liorum Israel. 13 Pars autem domini: populus eius, Iacob: funiculus hæ reditatis eius. 14 Inuenit eum in terra deserta: in loco horroris & uæ stæ solitudinis. 15 Circunduxit eum & docuit: & custodiuit quasi pu- pillam oculi sui. 16 Sicut aquila prouocans ad uolandum pullos suos, & super eos uolitans, expandit alas suas & assum- psit eum, atque portauit in humeris suis. 17 Domin[us] sol[us], dux ei[us] fuit, et no[n] erat cu[m] eo de[us] alien[us]. 18 Constituit eum super excelsam terram, ut comederet fructus agrorum.

Transcription: Translated (English)

CANTICLES THE SONG OF MOSES. A Hear, O heavens, what I say; let the earth hear the words of my mouth. 2 Let my doctrine gather as the rain; let my speech flow as the dew. 3 As rain upon the grass, and as drops upon the herbs: because I will call upon the name of the Lord. Give greatness to our God: the works of God are perfect, and all his ways are judgments. 5 God is faithful, and without any iniquity: just and right. 6 They have sinned against him: and are not his sons, in their filth. 7 A crooked and perverse generation: is this the return you make to the Lord, O foolish and unwise people? 8 Is not he thy father, that hath possessed thee, and made and created thee? 9 Remember the days of old: consider the generations one by one. 10 Ask thy father, and he will declare it to thee: thy elders, and they will tell thee. 11 When the Most High divided the nations: when he separated the sons of Adam. 12 He appointed the bounds of the people according to the number of the children of Israel. 13 But the Lord's portion is his people, Jacob: the lot of his inheritance. 14 He found him in a desert land: in a place of horror and of waste solitude. 15 He led him about, and taught him: and kept him as the apple of his eye. 16 As an eagle provoking her young to fly, and hovering over them, he spread his wings and took him up, and carried him on his shoulders. 17 The Lord alone was his leader, and there was no strange god with him. 18 He established him upon a high land, that he might eat the fruits of the fields.

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EXPO. 437 57 Videte quòd ego sum solus: & nō sit alius deus præ- ter me. 58 Ego occidam & ego uiuere facia[m], percutia[m] & ego sanabo: & non est qui de manu mea possit eruere. 59 Leuabo ad cælum manum meam, & dicam: uiuo ego in æternum. 60 Si acuero ut fulgur gladium meum: & arripuerit iudicium manus mea. 61 Reddam ultionem hostibus meis: & iis qui oderunt me retribuam. 62 Inebriabo sagittas meas sanguine: & gladius meus deuorabit carnes. 63 De cruore occisorum: & de captiuitate nudati imi- micorum capitis. 64 Laudate gentes populum eius: quia sanguinem ser- uorum suorum ulciscetur. 65 Et uindictam retribuet in hostes eorum: & propi- tius erit terræ populi sui. Hoc canticu[m] laudibus matutinis diei sabbati assigna- tum: Deuteronomij tricesimo secundo cap. describitur. Et à Moyse compositum est, præcepto domini in præcedente ca- pite expresso: vbi ait. Nunc itaque scribite vobis canticu[m] < Deus. 31> istud, & docete filios Israel: vt memoriter teneant & ore decantent, & sit mihi carme istud pro testimonio inter fi- lios Israel. Et paulo post. Postqua[m] autem inuenerint eum mala multa & afflictiones: respondebit ei canticum istud pro testimonio, quod nulla delebit obliuio ex ore seminis tui. Deinde subiungit eode[m] loco. Scripsit ergo Moyses cæ- ticum: & docuit filios Israel. In eo commemorantur plu- rima & maxima beneficia populo Israelitico collata à do mino: in speciali illius electione, per desertum, & introdu ctione in terram promissionis vberem & fructiferam. De- inceps ingratitudo eiusdem populi declaratur & graviter increpatur: quòd derelicto suo authore deo pariter & gu bernatore, ad idolorum cultum declinauerint: & illis ho- stias immolauerint: postqua[m] terram sibi repromissam posse- ce iij derunt.

Transcription: Translated (English)

EXPO. 437 57 See now that I, even I, am he, and there is no other god beside me. 58 I kill, and I make alive; I wound, and I heal: and there is none that can deliver out of my hand. 59 I will lift up my hand to heaven, and I will say: I live forever. 60 If I sharpen the lightning of my sword: and my hand take hold on judgment. 61 I will render vengeance to my enemies: and I will repay them that hate me. 62 I will make my arrows drunk with blood: and my sword shall devour flesh. 63 From the blood of the slain, and from the captivity of the naked enemies' head. 64 Praise his people, O nations: because he will avenge the blood of his servants. 65 And he will render vengeance to their enemies: and he will be merciful to the land of his people. This canticle, assigned to the morning praises of the Sabbath day, is described in the thirty-second chapter of Deuteronomy. And it was composed by Moses, by the command of the Lord expressed in the preceding chapter, where he says: Now therefore write you this canticle and teach it to the children of Israel: that they may keep it in memory and sing it with their mouth, and that this song may be to me for a testimony among the children of Israel. And a little later: But after they shall have found many evils and afflictions, this song shall answer for a testimony to him, which no oblivion shall erase from the mouth of your seed. Then he adds in the same place: Moses therefore wrote the canticle, and taught the children of Israel. In it are commemorated very many and very great benefits granted to the people of Israel by the Lord: in his special election, through the desert, and in the bringing of them into the promised land, rich and fruitful. Afterwards the ingratitude of the same people is declared and sharply reproved: because, abandoning their author and God as well as their ruler, they inclined to the worship of idols, and sacrificed victims to them, after they had possessed the land promised to them.

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EXO. 439 retribuit & malis mala. & vt quisque meritus est: illi mercedem constituit. Semel (ait diuinus psaltes) locutus est de duo hæc audiu: quia potestas dei est, & tibi domine misericordia, quia tu reddis vnicuique iuxta opera sua. 6 < Psal. 61> In sexto versu. peccauerut ei, & non filij eius, in sordibus. Id postremum dati versus, referendum est ad verbum in principio eiusde positum. Filij enim Israel deo peccaverunt in sordibus, id est idolis quæ sordes & abominationes in scriptura dicuntur. aut in sordibus, in peccatis. nihil etenim sordidum suapte natura nisi peccatum, nam cætera naturaliter bona sunt & pulchra. Qui autem peccauerut deo, non sunt filij eius per gratiam & adoptionem, quia deo patre suo degenerauerunt & malignum securi sunt < Ioann. 8> p[ro]pter quod ipsis à domino dicitur. Vos ex parre diabolo estis, & desideria patris vestri vultis implere. Sanè omnes homines, filij sunt dei per creatione & originem, no[n] tamen per imitationem & assimilationem, sed illii tantum de quibus dicit evagelista. Dedit ets potestatem filios dei fient: iis qui credunt in nomine eius. 8 < Ioann. 1> In octavo versu. Qui possedit te: & fecit, & creauit te. Præposterus ordo hic nominando servatur. Prius enim fecit & creauit deus populum Israel: formando cuiusque corpus animamque inspirando ad imaginem & similitudinem suam. Deinde eundem possedit, quoniam per fidem expulsis erroribus vendicauit sibi & populum peculiarem delegit. Idcirco illius populi deus est pater, tam creatione quam gubernatione atque administratione. Vt autem posterior illa paternitatis ratio habeatur exploratior, admonet propheta in memoriam reuocandos esse dies antiquos, quibus elegit deus patres hebræorum in populum sibi hæreditarium & proprium. Cogitandas etiam esse singulas generationes vetustorum patrum, Abraham, Isaac, & Iacob, cæterorumque patriarcharum, ex quibus ipse populus est p[er]genitus. Monet item interrogandos esse patres illius populi, id est preceptores, magistros, & legis doctores, qui facile annuntiabunt opera dei quæ pro gente Iudæorum fecit. Demum & à maioribus ætate siue antecessorib[us] hor < Iob 11> tatur perquirédam huiusce rei veritatem: quoniam in antiquis est sapientia & in multo tempore prudentia. 11 < 11> In vndecimo versu. Quando diuidebat altissim[us] gêtes. ce 111j Atri-

Transcription: Translated (English)

EXO. 439 recompenses evil with evils, and according as each man has deserved: he appoints his reward. “Once,” says the divine psalmist, “has he spoken of these two things I heard: that power belongs to God, and mercy belongs to you, O Lord, because you render to each according to his works.” 6 < Psal. 61> In the sixth verse: “they sinned against him, and not his children, in filth.” This latter part of the verse must be referred to the word placed at the beginning of the same. For the children of Israel sinned against God in filth, that is, in idols, which in Scripture are called filth and abominations; or “in filth,” that is, in sins. For nothing is filthy by its own nature except sin, since all other things are naturally good and beautiful. But those who have sinned against God are not his children by grace and adoption, because they have degenerated from God their Father and have become attached to the evil one. < Ioann. 8> For this reason the Lord says to them: “You are of your father the devil, and you want to do the desires of your father.” Truly all men are children of God by creation and origin, but not by imitation and assimilation; only those of whom the evangelist says: “He gave them power to become the children of God,” to those who believe in his name. 8 < Ioann. 1> In the eighth verse. “Who possessed you, and made you, and created you.” Here the order of naming is reversed. For God first made and created the people of Israel, forming each person’s body and inspiring the soul in his own image and likeness. Then he possessed them, since, by faith and after the errors had been driven out, he claimed them for himself and chose them as a special people. Therefore God is the father of that people, both by creation and by governance and administration. But so that that later reason for fatherhood may be understood more clearly, the prophet warns that the ancient days should be called to mind, when God chose the fathers of the Hebrews as a people for himself, his own inheritance. The individual generations of the ancient fathers, Abraham, Isaac, and Jacob, and the other patriarchs, from whom that people itself was brought forth, should also be considered. He likewise advises that the fathers of that people, that is, their teachers, masters, and doctors of the law, should be questioned, who will easily proclaim the works of God that he performed for the Jewish nation. Finally, the truth of this matter is to be sought even from the elders in age, or from the predecessors; for < Iob 11> he exhorts that in the ancient is wisdom, and in length of time prudence. 11 < 11> In the eleventh verse. “When the Most High divided the nations.” ce 111j Atri-

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CANTICORVM <Gen.10> A tribus filij Noe post diluuium exorti populi: per Esaiâ, Aphricam, & Europâ diuisi sunt in septuaginta nationes. <Gen.11> Et cum ante ædificationem turris Babel omnes regiones essent vnius linguæ & idiomatis: post confusione linguarum à domino inducta, diuisi sunt in septuaginta linguas. <Gen.46> At Geneseos quadragesimu[m] sextum caput meminit quòd omnes animæ liberorum Iacob quæ ingressæ sunt Aegyptum cum patre suo: fuerunt septuaginta Constat itaque quòd in diuisione filiorum Noe & confusione linguaru[m], dominus tot constituit singulas gentes: quot singulæ personæ populi Israel ingressæ sunt Aegyptum: Alia autem æditio hoc loco habet. Statuit terminos gentium: iuxta numerus angeloru[m] dei. Vbi insinuat scriptura: super singulas gentes, custodiam & ministeria angelorum à deo est se ordinata, & quemadmodum angeli prouinciarum præsides, certo sùt numero vt septuagenario determinati: ita & gentes terræ ac regiones, eodem sunt numero à deo constitutæ. Præter hanc tamen angelorum præsidentiam ac præsulatu[m], populus Israeliticus à deo peculiariter est electus, tanquam possessio hæreditatis eius ac sors: quæ sua cognitione signis & miraculis præcipuè glorificabit. 14 In decimoquarto versu. Inuenit eum in via deserta. Populum Israel inuenit primum dominus in terra Aegypti deserta à vero dei cultu: & in loco horroris ob superstitiones diuersosq; ritus idolatriæ, deinde eundem inuenit in deserto Arabiæ post transitum maris rubri: qui locus erat vastæ solitudinis, sine domibus & agrorum fructibus: quemadmodum dominus per Hieremiam increpi tans ingratitudinem Iudæorum: ait. Et non dixerunt: vbi est dominus qui ascendere nos fecit de terra Aegypti: <Hiere.2> qui traduxit nos per desertum, per terrâ inhabitabilem & inuiam, per terram sitis & imaginem mortis, per terram in qua non ambulauit vir neque habitauit homo. Illic tamen in monte Sina dominus pactum cum illo populo iniit: dans illi legem ac præcepta, manna de cælo contulit, aquam de petra produxit, conturnices ministrauit, & <Exod.10> in eadem eremo per quadraginta annos eundem circunducêdo, cærimonias & mâdata sua edocuit. 16 In decimo sexto versu. Sicut aquila prouocâs ad volâdu[m]. Aquila plumescêtes suos pullos alis verberat: vt ad volâdum eos prouocet,

Transcription: Translated (English)

CANTICORVM <Gen.10> From the three sons of Noah, the peoples arose after the flood: by means of Asia, Africa, and Europe they were divided into seventy nations. <Gen.11> And although before the building of the tower of Babel all regions were of one language and one speech: after the confusion of tongues brought in by the Lord, they were divided into seventy languages. <Gen.46> But the forty-sixth chapter of Genesis mentions that all the souls of the children of Jacob who entered Egypt with their father were seventy. It is therefore evident that in the division of the sons of Noah and the confusion of languages, the Lord established as many single nations as there were single persons of the people of Israel who entered Egypt. Another edition, however, has here: He fixed the boundaries of the nations according to the number of the angels of God. Where Scripture suggests that over each nation, the guardianship and ministries of angels were appointed by God to be ordered, and just as the angels, presidents of provinces, are fixed by a certain number, namely seventy, so also the nations of the earth and the regions were established by God in the same number. Besides this however, angelic presidency and prelacy, the people of Israel was chosen by God in a special way, as the possession of His inheritance and His lot: which by its own knowledge He will chiefly glorify by signs and miracles. 14 In the fourteenth verse. He found him in a desert land. The Lord first found the people of Israel in the land of Egypt, a wilderness devoid of the true worship of God: and in a place of horror on account of superstitions and various rites of idolatry; then He found the same people in the desert of Arabia after the crossing of the Red Sea: which place was a vast solitude, without houses and without the fruits of the fields: as the Lord, through Jeremiah, rebuking the ingratitude of the Jews, says: And they did not say: Where is the Lord who brought us up out of the land of Egypt, <Hiere.2> who led us through the desert, through an uninhabited and trackless land, through a land of thirst and the shadow of death, through a land where no man passed through nor dwelt. Yet there on Mount Sinai the Lord made a covenant with that people, giving them the law and precepts, He brought down manna from heaven, produced water from the rock, provided quails, and <Exod.10> in the same wilderness, leading them around for forty years, He taught them His ceremonies and commandments. 16 In the sixteenth verse. As the eagle provoketh to flight. The eagle beats its fledgling chicks with its wings, so as to provoke them to fly.

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CANTICORVM 442 derelicto eius cultu declinauerunt ad idola adoranda, li- baruntque sacra dæmoniis (nam omnes dij gentium: dæ- monia) & non deo. Thura etiam incenderunt diis: quos ig norabant qui & quales essent. Quippe putantes illos habe re aliquid diuini numinis: ignorabant ipsos esse pessima dæmonia. Insuper noui & recentes dij venerunt, ac intro- ducti sunt à populo Israel: vt colerentur ab eo, quos pa- tres eorum antiqui Abraham, Isaac, & Iacob, Moyses, & Iosue non coluerunt: immò prohibuerunt eorum cultum. Hanc autem nouorum deorum introductionem & multi- plicationem: innuit Hieremias dicens. Secundum nume- rum quippe ciuitatum tuarum: erant dij tui Iuda, & secun dum numerum viarum tuarum, Hierusalem, posuisti aras confusionis: aras ad libandum Baalim. < Hiere.2. Hiere.11. > 21 In vicesimo octauo versu. Vidit dominus & ad ira- cundiam. Quos in filios & filias elegerat dominus, & in populum peculiarem ac primogenitum: sæpius idolorum spurcitiis ipsum ad iracundiam concitarunt. Nempe tem- < Iudicum 4. Iudicum 6. 3. Reg. 12. 4. Reg. 17. 4. Reg. 25. > pore iudicum Israeliticorum sæpe traditus fuit ille popu- lus domini in manus regum alienigenaru[m] sinitimorumve populorum, à quibus grauiter opprimebatur: potissimum ob nefarium idolorum cultum quibus sacra faciebant. Propter idem scelus à Salomone perpetratum: regnum fi- lij eius discissum est in duas partes. Cumque in regno Is- rael reges omnes & populus persecuerarent in cultu vitu- lorum aureorum Hieroboam: à Salmanasar rege Assyrio rum traducti sunt in terram alienam: nec vnquam redie- runt in natale solum. Regnum quoque Iuda ob idem cri- men demùm excisum est à Caldaëis: & populus in Babylo na adductus. Ideò per prophetam hic denunciat dominus se proposuisse atque constituisse, quòd abscondet faciem suam ab ipsis filijs Israel: subtrahendo ipsis auxilium & adiutorium, quodque nouissima eoru[m] opera, obstinationem scilicet in sordibus idolorum & impoenitentiam, in quibus vitam suam finient: considerabit, vt puniat eos ob suam peruersitatem & infidelitatem. 31 In tricesimoprimo versu. Ipsi me prouocauerunt. Se cundum diuinæ iustitiæ rectitudinem: modo delicti respo- dere solet modus supplicij & poenę. Quia igitur filij Isra- el contempserunt deum in idolis suis & diis alienis, quo- < rum >

Transcription: Translated (English)

CANTICORVM 442 having abandoned his worship, they turned to adore idols and offered sacred rites to demons, for “all the gods of the nations are demons” and not God. They also burned incense to gods whom they did not know, nor what or what kind they were. Indeed, thinking that they had something of divine majesty, they were unaware that they themselves were most wicked demons. Moreover, new and recent gods came and were introduced by the people of Israel, to be worshiped by them, gods whom their ancient fathers Abraham, Isaac, and Jacob, Moses, and Joshua did not worship; indeed, they forbade their worship. This introduction and multiplication of new gods is indicated by Jeremiah, saying: “According to the number of your cities were your gods, O Judah; and according to the number of your streets, O Jerusalem, you have set up altars of confusion, altars to pour out libations to Baalim.” < Jer. 2. Jer. 11. > 21 In the twenty-eighth verse. “The Lord saw and was provoked to anger.” Those whom the Lord had chosen as sons and daughters, and as a peculiar and firstborn people, they very often stirred him to anger by the foulness of idols. Indeed, in the time of the judges of Israel, that people of the Lord was often handed over into the hands of neighboring foreign kings and peoples, by whom they were gravely oppressed, especially because of the impious worship of idols with which they made sacred rites. < Judges 4. Judges 6. 3 Kings 12. 4 Kings 17. 4 Kings 25. > Because of the same crime committed by Solomon, his son’s kingdom was cut into two parts. And when in the kingdom of Israel all the kings and the people persisted in the worship of the golden calves of Jeroboam, they were carried off by Salmanasar, king of the Assyrians, into a foreign land, nor did they ever return to their native soil. The kingdom of Judah also was at last destroyed by the Chaldeans because of the same offense, and the people were led away to Babylon. Therefore, through the prophet the Lord here declares that he has proposed and decreed to hide his face from those sons of Israel, withdrawing from them help and aid, and that he will take into account their latest works, namely their obstinacy in the filth of idols and their impenitence, in which they will end their lives, in order to punish them for their perversity and faithlessness. 31 In the thirty-first verse. “They have provoked me.” According to the rectitude of divine justice, the measure of punishment and penalty is usually matched to the measure of the offense. Since, therefore, the sons of Israel despised God in their idols and foreign gods, the measure of punishment follows in like manner the measure of the sin, for their own… >

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EXPO. 443 rum nullus vere est deus: ideò prædicit hic quòd ipsos Pu- niet per eam gentem quæ verè non est populus dei, sed o- mnino à deo alienus, vtpote gentem Babylonicam. Aut simpliciter id intelligi potest, quòd affliget ipsos dominus per eam nationem quæ non est populus: quoniam nihil ha bet humanitatis & commiserationis in afflictos, sed crude liter in eos desquiens: ferinos potius aut beluinos præsert mores ac ritus. Et hunc sensum confirmare videtur quod proxime sequitur, scilicet quòd in gente stulta, inhumana ac immani irritabit eos: permittendo quòd debacchentur sine vllò modo ac ratione in ipsos. Quòd & completum est: cum euastata ciuitate Hierusalem, templum quoque exustum est. 33 In tricesimotertio versu. Ignis accensus est in furo- re meo. Per ignem: ira & indignatio domini succensa ad inferendam vltionem pro peccatis populi Iuda rectè intel ligitur, quæ in præsenti quidem vita inchoata est: & vsque in[n]eternu[m] puniendo durabit apud inferos, in iis qui nô ege runt poenitentiam in temporali sua afflictione. Et ignis il le, reprobos; Iudęos terrena amantes cum suis operibus deuorabit, & vanam superborum Iudęorum fiduciam ac spem æternis flammis absumet. Potest etiam hic versus in- telligi de igne materiali: qui deo permittente immissus est à, Caldeis ciuitati Hierusalem, & fossas inferiores templi ac domorum in quibus iacta sunt fundamenta absurpsit, deuorauitque totam terram Iudęc cum arboribus, vineis & segetibus: prædiâque & possessiones quêerant in radi- cibus montium tanquam eorum fundamenta, consumpsit in obsidione Hierusalem ac destructione. Deinde prædi- cit etiam dominus: quòd super ipsos Iudæos congeret in vindictam scelerum ipsorum multa mala vt prælia, sedi- tiones, famem, pestem, & cætera, id genus flagella: & iram indignationis ac vltionis acutæ (vt etiam animam pene- tret & vitam auferat) complebit in eis, per varia tormen- ta. Per sagittas siquidem domini: graues plagæ quas homi nibus immittit, hic rectè accipiuntur, quoniam vt tela ex improuiso feriunt & enecant hominem: sic flagella à deo inficta sternunt percussos. 36 In tricesimum sexto versu. Et deuorabu[n]t eos aves mor- su amarissimo. Hæc ad litera[m] de auib & bestiis irrationalib intelligi

Transcription: Translated (English)

EXPO. 443 there is truly no god: therefore he here predicts that he will punish them through that nation which is truly not the people of God, but altogether alien from God, namely the Babylonian nation. Or it can simply be understood that the Lord will afflict them through that nation which is not a people: because it has no humanity or compassion toward the afflicted, but rages cruelly against them, showing rather savage or beastlike customs and practices. And this sense seems to be confirmed by what follows next, namely that in a foolish, inhuman, and savage nation he will provoke them, allowing them to run riot upon them without any moderation or reason. And this was fulfilled when the city of Jerusalem was laid waste, and the temple also burned. 33 In the thirty-third verse. Fire has been kindled in my wrath. By fire is rightly understood the anger and indignation of the Lord kindled to inflict vengeance for the sins of the people of Judah, which in the present life indeed began, and will continue in punishing unto eternity among the dead, in those who did not exercise repentance in their temporal affliction. And that fire will devour the reprobate, the Jews who loved earthly things together with their works, and will consume in eternal flames the vain confidence and hope of proud Jews. This verse can also be understood of material fire, which, God permitting, was sent by the Chaldeans upon the city of Jerusalem, and consumed the lower vaults of the temple and of the houses in which the foundations were laid, and devoured the whole land of Judea with its trees, vineyards, and crops; and the fields and possessions which they sought in the roots of the mountains, as though their foundations, it consumed in the siege of Jerusalem and its destruction. Then the Lord also foretells: that upon those Jews he will heap, in vengeance for their crimes, many evils, such as wars, seditions, famine, pestilence, and other scourges of that kind; and he will fulfill upon them the wrath of indignation and sharp vengeance (so that it even penetrates the soul and takes away life), through various torments. For by the arrows of the Lord are rightly understood the severe blows which he sends upon men, since, just as missiles strike and kill a man unexpectedly, so scourges inflicted by God lay low those struck. 36 In the thirty-sixth verse. And the birds shall devour them with a very bitter bite. This is to be understood literally of birds and irrational beasts

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EXPO. 441 imprecatur illis propheta: optare se dicens quòd Iudæi no uissima aut tormenta aut præmia prouiderent, quæ pro suis operibus sunt recepturi: Nempe illa nouissimorum co[n] sideratio absterreret ipsos sæpius à malo perpetrando, quemadmodum dicit Ecclesiasticus. < Eccl. 7.> Memorare nouissima tua: & in æternum non peccabis. Deinde ostendit propheta, populi Iudaici destructionem non ex hostium virtute profectam esse: sed dei nutu ac voluntate, qui suum populum deseruit & destituit præsidio suo in punitionem peccati ipsius. Quòd v[er]nus (inquit) hostium persequebatur mille Iudæos, & duo Caldæi fugauerint decem milia Iudæorum: ea tantu causa factum est, quia dominus deus dereliquit eos ac tradidit Iudæos in manus hostium, eosdemque conclusit in manibus inimicorum propter scelera populi sui. 45 In quadragesimoquinto versu. Non enim est deus noster vt dij eorum. Dij gentium: vani sunt, falsi, & mendaces. Deus autem noster: iustus, rectus, & verax. Præterea dij gentium vltionem exercere non possunt in suos contęptores: nisi quantum deus noster permittit, & ergo victi plærunque leguntur ac impotentes. Vnde est id poetæ. Llium in Italiam portans victosque penates. Deus autem noster omnipotens, quando vult exercet vindictam in malos: etiam per malos homines tanquam suæ iustitiæ executores, neque à quopiam prohiberi potest. Et quoniam ab hoste sumptum, firmum esse solet testimonium: ipsi inimici nostri sunt iudices ac testes potentiæ ac virtutis dei nostri. < Exod. 14 Dan. 3. 1. Esdræ. 1.> Vt Pharao dicens. Fugiamus Israelem: dominus enim pugnat pro eis. Et Nabugodonosor contestans: quòd non est alius deus super terram nisi deus Hebræorum. Demùm Cyrus relaxans captiuitatem Babylonicam: ingenuè etiam profitetur dei nostri inuictam virtutem ac immensam maiestatem. Et multi alij hostes diuinæ legis: idem confessi sunt. 46 In quadragesimosexto versu. De vinea Sodomoru[m] vinea eorum. Iudæorum vinea tempore aduentus Christi in carnem: proferre debuit opera fidei & iustitiæ, sed produxit labruscas, odium scilicet & inuidiam in Christum ipsis missum, ideò fuisse dicitur de vinea Sodomorum & Gomorræ. Vua itidem ipsorum debuit continere suauitatem obedientiæ & venerationis in Christum: sed illius loco co[n]tinuit

Transcription: Translated (English)

EXPO. 441 the prophet pronounces a curse against them, saying that the Jews should consider their last things, namely either torments or rewards, which they are to receive according to their works: for surely that consideration of their last end would have restrained them more often from doing evil, as Ecclesiasticus says: <Eccl. 7.> “Remember your last things, and you will never sin.” Then the prophet shows that the destruction of the Jewish people did not arise from the strength of the enemies, but from the nod and will of God, who abandoned his people and deprived them of his protection as punishment for their own sin. For why (he says) did one enemy pursue a thousand Jews, and two Chaldeans put ten thousand Jews to flight? This was done for no other cause than because the Lord God forsook them and delivered the Jews into the hands of their enemies, and shut them up in the hands of their foes because of the crimes of his people. 45 In the forty-fifth verse. “For our God is not like their gods.” The gods of the nations are vain, false, and deceitful. But our God is just, upright, and true. Moreover, the gods of the nations cannot exact vengeance on those who despise them, except insofar as our God permits; and therefore they are commonly found defeated and powerless. Hence that line of the poet: “Carrying Troy into Italy and the conquered household gods.” But our God, being omnipotent, when he wills, executes vengeance on the wicked, even through wicked men as the executors of his justice, nor can he be prevented by anyone. And since a thing taken from an enemy is usually reliable testimony, our own enemies are judges and witnesses of the power and virtue of our God. <Exod. 14 Dan. 3. 1. Esdr. 1.> As Pharaoh says: “Let us flee from Israel, for the Lord fights for them.” And Nebuchadnezzar testifies that there is no other god over the earth except the God of the Hebrews. Finally Cyrus, releasing the Babylonian captivity, also openly confesses the invincible power and immense majesty of our God. And many other enemies of the divine law confessed the same. 46 In the forty-sixth verse. “Their vine is of the vine of Sodom.” The vine of the Jews, at the time of Christ’s coming in the flesh, ought to have produced the works of faith and justice, but it produced wild grapes, namely hatred and envy toward Christ sent to them; therefore it is said to be of the vine of Sodom and Gomorrah. Likewise their grape ought to have contained the sweetness of obedience and reverence toward Christ; but in place of that it contained

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CANTICORVM 446 tinuit in se ac emisit fel mendacij, falsi testimonij, & blas- phemiæ contra ipsum, idcirco hic dicitur vua fellis & bo- trus amarissimus. Demùm vinum eoru[m] habere debuit dul- cedinem bonorum operum: ac receptionis nouæ legis per Christum inductæ. Verùm illius loco habuit venenum ho- mici dij & crucifixionis Christi, persecutionem nominis eius ac obstinationem in malo etiam ad hæc vsque tempo ra. Rectè igitur vinum eorum, fel est draconum, & vene- num aspidum insanabile. Virus autem aspidis, insanabile hic dicit propheta: alludens ad rei ipsius proprietatem. Aspis enim serpens est exiguus mole corporis, nocendi ta men virtute magnus, exitialis & perniciosus: quandoqui- dem veneno suo viuentia queque repente occidit, & que- cunque percutit protinus enecat, nisi præsens remediu[m] ad- hibeatur. Author autem est Plinius: venenum aspidis ace- to epoto repelli, & aspide percussum si acetum concite bi berit: nihil sensurum nocum[m]eti tabiferique veneni. Quo- niam igitur suapte natura curari non potest ictus aspidis, aut vix vnquam curatur rectè venenum eius hic insanabi le dicitur. 49 In quadragesimonono versu. Nonne hæc condita sunt apud me. Prædicitur hic punitio supradicti peccati Iu dæorum, scilicet negationis Christi: quæ facta est per Ti- rum in destructione secundi templi. Dicit itaque dominus hic per prophetam: quòd hæc scelera apud ipsum alta men te iacent reposita & condita in thesauro divinæ memoriæ, vt suo tempore acerbè puniantur. Ad ipsum enim pertinet vltio tantorum scelerum: quam retribuet eis tandem, dif- feret tamé aliquantulum illationem illius punitionis: ex- pectans eos ad poenitentiam, & ex illa prorogatione labe- tur pes eorum in graviora scelera, ac demùm completa ma litiæ eorum mensura infligetur vltio. Siquidè quadragin- ta duos annos expectauit dominus conversionem Iudæo- rum: post suam passionem, sed quoniam semper in deteri- sunt prolapsi: tandem per Romanos locum illum & genté sustulit. Et quia modicum erat id temporis spacium, quo differebatur punitio Iudæorum: dicit hic dominus per prophetam quòd iuxta est dies perditionis Iudæorum per Romanos: & adesse festinant tempora. Quicquid enim fi- nitur: brevissimum est & exiguu[m], si æternitati comparatur. In

Transcription: Translated (English)

CANTICORVM 446 contained in itself and gave forth the poison of lies, false testimony, and blasphemy against him; therefore here it is called the gall of dragons and the most bitter cluster. In the end their wine ought to have had the sweetness of good works and of the reception of the new law introduced through Christ. But in its place it had the poison of the murder and crucifixion of Christ, the persecution of his name, and obstinacy in evil even to these times. Rightly, therefore, their wine is the gall of dragons and the incurable poison of asps. The prophet here says that the venom of the asp is incurable, alluding to the nature of the thing itself. For the asp is a serpent small in bodily size, yet great in power to do harm, destructive and pernicious; since with its poison it suddenly kills all living things, and whatever it strikes it immediately destroys, unless a present remedy is applied. But Pliny is the authority: the poison of the asp is repelled by drinking vinegar, and if one struck by an asp quickly drinks vinegar, he will feel nothing of the noxious and deadly poison. Since therefore by its own nature the wound of the asp cannot be cured, or is scarcely ever cured, rightly is its poison here called incurable. 49 In the forty-ninth verse. “Are not these things laid up with me?” The punishment of the aforesaid sin of the Jews is foretold here, namely the denial of Christ, which was carried out through Titus in the destruction of the second temple. Thus the Lord here says through the prophet that these crimes lie hidden and stored up in his own deep mind, in the treasury of divine memory, so that at the proper time they may be bitterly punished. For vengeance for so great crimes belongs to him alone: he will repay them at last, though he will delay the infliction of that punishment for a little while, awaiting their repentance; and from that postponement their foot will slip into graver crimes, and finally, when the measure of their wickedness is complete, vengeance will be inflicted. Indeed, the Lord waited forty-two years for the conversion of the Jews after his passion, but since they always fell into worse things, at last through the Romans he removed that place and nation. And because the span of time by which the punishment of the Jews was delayed was small, the Lord says here through the prophet that the day of the destruction of the Jews by the Romans is near, and that the times are hastening. For whatever is brought to an end is very brief and small if compared with eternity. In

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EXO. 447 52 In quinquagesimosecundo versu. Iudicabit dominus populum suum. Qui de populo dei erant & sceleribus in- quinati ipsum offenderant: duro iudicio sunt ab eo percus si. Serui verò dei & immunes scelerum: misericordiam ei- us senserunt & benignitatem. Nam in vtroque civitatis excidio præseruati sunt divina gratia: vt non occiderentur, & hostiles manus euaderent. De malis verò & peruersis Iudæis id compertum est in vtraque obsidione: quòd infirmata fuit manus suorum militum & bellatorum: quòd ipsi obsidione clausi defecerunt fame, peste, & gladio, quodque residui qui mortem euaserunt: in captiuitatem & diversas nationes sunt dispersi. Tunc hostes excisam videntes ciuitatem, & Iudæorum populum eis succubuisse: cum acerba ironia improperabant ipsis fiduciam in diis vanis & falsis repositam, amare insultantes quòd non potuerint illis esse præsidio. Porrò id locum habuit poti[us]: in prima ciuitatis Hierusalem euersione. Nam in secunda Iudæi nequaquam leguntur idolis sacra libasse: sed ob occisum ab ipsis crudeliter Christum tam grauia perpessi sunt mala, quanta ipsis leguntur inflicta. Simile quiddam apud Hieremiam legitur cum ait dominus de Iudæis. Verterunt ad me tergum & non faciem: & in tempore afflictionis suæ dicent, surge & libera nos. Vbi sunt dij tui: quos fecisti tibi? Surgent & liberent te: in tempore afflictionis tuæ. 57 In quinquagesimo septimo versu. Videte quòd ego sum solus. Hic solus dicitur deus, ad excludendum deoru[m] pluralitatem: non divinarum personarum trinitatem. Na[m] pater, & filius, & spiritus sanctus: sunt vnus deus, vt deitatis solitudo & vnitas nullo pacto præiudicet superbeataru[m] hypostascon triadi atque ternario. Et hanc intelligentiam sequens sententia satis aperit & approbat. Se deinde dominum vitæ & mortis esse protestatur: & tantæ potestatis, quòd eam nullus possit effugere. Cum verò subiugit leuabo ad cælum manum meam: humano more loquitur. Apud homines enim, iuramentum præstituri: manum leuare solent & attollere in altum. Quòd in altera editione clarius explicatur: quæ ita habet. Tollam in cælum manum meam, & iurabo per dexteram meam: & dicam. Viuo ego in æternum. Quo iuramento se vitam esse perem uem, principij finisque expertem deus clarè proficetur. Et

Transcription: Translated (English)

EXO. 447 52 In the fifty-second verse. “The Lord will judge his people.” Those who belonged to the people of God and had defiled themselves with crimes had offended him: by a severe judgment they were struck down by him. But the servants of God, and those free from crimes, experienced his mercy and kindness. For in both destructions of the city they were preserved by divine grace, so that they would not be killed and might escape hostile hands. But as for the wicked and perverse Jews, this was evident in both sieges: that the strength of their soldiers and warriors was broken; that they themselves, shut up within the siege, perished by hunger, pestilence, and the sword; and that the survivors who escaped death were scattered into captivity and among different nations. Then the enemies, seeing the city destroyed and the people of the Jews laid low before them, with bitter irony reproached them for having placed their trust in vain and false gods, bitterly mocking them because they had not been able to be a defense for them. Moreover, this happened especially in the first destruction of the city of Jerusalem. For in the second the Jews are by no means said to have poured out sacred libations to idols; but because they cruelly killed Christ, they suffered evils as grievous as those recorded as inflicted upon them. Something similar is read in Jeremiah, when the Lord says of the Jews: “They turned their backs to me and not their face; and in the time of their affliction they will say, Rise up and save us. Where are your gods, which you made for yourself? Let them arise and save you in the time of your affliction.” 57 In the fifty-seventh verse. “See that I am alone.” Here God is said to be alone, to exclude the plurality of gods, not the Trinity of divine persons. For the Father, and the Son, and the Holy Spirit are one God, so that the solitude and unity of the Godhead in no way prejudice the triad of the blessed hypostases and the number three. And the following sentence sufficiently explains and confirms this understanding. He then declares that he is the Lord of life and death, and of such power that no one can escape it. But when he adds, “I will lift up my hand to heaven,” he speaks in human fashion. For among men, when they are about to take an oath, they are accustomed to lift and raise up their hand. This is made clearer in another edition, which reads thus: “I will raise my hand to heaven, and I will swear by my right hand; and I will say: I live forever.” By this oath God clearly declares that he is the giver of life, without beginning or end. And

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CANTICORVM Et ita sentetiam suam contra populum Iudæorum, immobile, stabilem, & firmam esse subinsinuat: quam sequenti- bus quoquo versibus comprobat. 60 In sexagesimo versu. Si exacuero vt fulgur gladiu[m] meum. Fulgur repentinum est & inevitabile iis. in quosvi bratur, ita dei iudicium in Iudæos: & subito futurum hic denunciatur, & ab ipsis deuitari non posse. Quando (in- quit) gladium meæ seueritatis distrinxero in Iudæos & ce- leriter & inopinatò: & iudicium punitionis exercuero in totum Iudæorum populum per Romanos exterminandu[m], secundum sententiam apud me decretam, tunc reddam vln dictam scelecu[m] suorum Iudæis hostibus meis: qui me sunt hostiliter persecuti, & illis ipsis qui oderunt me, negantes coram Pilato Christum ad salutem ipsis missum: retribuâ vltionem immittendo exercitum Romanorum in fines co- <Leui.19.> rum qui omnia exterminent. Inebriabo etiam tunc sagit- tas meas (quæ ex improuiso & repente feriunt incautos) ipsos scilicet Romanos à me ad excidium Iudæorum exci- tatos: sanguine Iudæorum, & gladius meus vtpote virtus Romanorum, qua vt gladio in Iudæos vtar: decorabit carnes inimicorum meorum. Et ita satiabitur gladius me: partim cruore occisorum, partim captiuitate inimicorum, nudata capita habentium, quod postremum adiecit pro- pheta. Nam apud antiquos captiuvorum capita radebâtur: qui distrahebantur, & sub corona vendi dicebantur. Alij censent hunc fuisse morem antiquorum: quòd captiui du- cebantur nudatis capitibus ad grauiorem ipsorum igno- miniam, & clariorem victoriæ declarationem. Et hæc om- nia: in excidio Iudæorum per Romanos completa sunt. Nam tunc partim occisi sunt Iudæi: partim verò in capti- uitatem ducti & diuenditi. 64 In sexagesimoquarto versu. Laudate gentes popu- lum eius. Hoc in loco prædicit Moyses conversionem po- puli gentilis ad Christum & eius ecclesiam, quæ facta est post reprobationem synagogæ propter suam incredulita- tem. Et exhortatur gentes ipsas: vt audito evangeli præ- conio laudent populum domini, scilicet Christianum, cui professioni & fidei sese ocyus adiungant socias. Et hic sen- sus apertior est in translatione septuaginta interpretum: quæ sic habet, lætamini gentes: cum plebe eius. Et hoc pa-

Transcription: Translated (English)

CANTICORVM And thus he intimates that his judgment against the people of the Jews is immovable, stable, and firm, which he proves in the following verses. 60 In the sixtieth verse. “If I shall sharpen my sword like lightning.” Lightning is sudden and unavoidable to those at whom it is hurled; so is the judgment of God against the Jews: and here it is announced as coming suddenly, and as unable to be avoided by them. When, he says, I shall draw the sword of my severity against the Jews, both swiftly and unexpectedly, and shall exercise the judgment of punishment upon the whole people of the Jews, to be destroyed through the Romans, according to the sentence decreed by me, then I shall repay the vengeance of their wickedness to the Jews, my enemies, who have persecuted me hostily, and to those very ones who hated me, denying Christ before Pilate, sent to them for their salvation: I shall repay vengeance by sending the army of the Romans against their borders, <Leui.19.> that they may destroy everything. I will also then intoxicate my arrows, which strike the unsuspecting and suddenly, namely the Romans themselves, stirred up by me for the destruction of the Jews: with the blood of the Jews; and my sword, that is, the power of the Romans, by which I shall use them as a sword against the Jews, shall devour the flesh of my enemies. And thus my sword shall be satisfied: partly with the blood of the slain, partly with the captivity of the enemies, whose heads have been shaven, which the prophet added last. For among the ancients the heads of captives were shaved: those who were sold off were said to be sold under the crown. Others think this was the custom of the ancients: that captives were led with bare heads for their greater humiliation and a clearer showing of victory. And all these things were fulfilled in the destruction of the Jews by the Romans. For then some Jews were slain; others indeed were led into captivity and sold. 64 In the sixty-fourth verse. “Praise ye the Lord, O ye nations, his people.” In this place Moses predicts the conversion of the Gentile people to Christ and his Church, which took place after the rejection of the synagogue because of its unbelief. And he exhorts the nations themselves: that, having heard the proclamation of the Gospel, they should praise the people of the Lord, namely the Christian people, to whose profession and faith they should quickly join themselves as companions. And this sense is more clearly expressed in the translation of the Seventy interpreters: which has it thus, “Rejoice, O nations, with his people.” And this pa

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EXPO: hæ bonitatis laudem. Propheta magnus surrexit in nobis: & quia dominus visitavit plebem suam. Visitauit autem tanquam medicus ægrotos: & diuturno confectos morbo ad sanitatem reduxit. < Lucæ. 7.> 2 In secundo versu. Cornu salutis nobis. Cornu salutis est Iesus Christus: cui virtute, fortitudine, & efficacia per cornu significata (nam in cornigeris animalibus cornua in munimentum sunt, & tutamen ac robur indicant) salus humani generis est facta, & in aliis quoque scripturæ locis: hic loquendi mos obseruatus conspicitur, vt in psalmo. Illuc producam corru David, id est Christum dominum. Et alio in loco. Confessio eius super cælum & terram: & exaltauit cornu populi sui, id est Christum: qui est fortitudo & virtus populi sui. Rursum in Esaia vinea facta est dilecto meo in cornu, filio olei, id est in Iesu Christo: vt exponit Origenes. Subiungitur autem in hoc versu. In domo David pueri sui, quoniam de stirpe David secundum carnem natus est Christus: ex diuina pollicitatione prius illi facta. Iurauit (inquit) dominus David veritatem & non frustrabitur eum: de fructu ventris tui ponam super sedem tuam. Vocat autem hic ipsum David puerum domini: quoniam secundum cor domini electus est in regem, & in viis mandatorum eius ad finem vsque vitæ ambulauit. < Psal. 131. Psal. 148. Esang.> 3 In tertio versu. Sicut locutus per os sanctorum. Locutus esse dominus per prophetas dicitur: quoniam præcipuus est author propheticæ locutionis: mouens corda prophetarum & illis tanquam organis vtens, perinde atque mens humana vt primaria causa: dirigit linguam ad loquendum. Et consimilis ferè sententia in actis habetur apostolicis: vbi Petrus ad populu[m] dicit de Christo. Quem oportet quidem cælum suscipere vsque in tempora restitutionis omnium: quæ locutus est deus per os sanctoru[m] suorum à seculo prophetarum. Quòd si quis obiiciat, omnes quidem prophetæ à Samuele & deinceps locuti sunt de aduentu CHRISTI: quinimmo ante Samuelem, & Moyses, & Iacob. Verum non videntur ante Iacob aliqui locuti fuisse prophetæ de Christo. Quomodo ergo hic dicitur deus esse locutus per os sanctorum prophetarum, qui sunt à seculo (id est mundi exordio cum quo incoept seculum réporale) de ista visitatione redemptione- < Actu. 1.> ff ij que

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EXPO: the praise of goodness. A great prophet has risen among us: and because the Lord has visited his people. And he visited them as a physician visits the sick: and those worn down by a long disease he restored to health. < Luke 7.> 2 In the second verse. A horn of salvation for us. The horn of salvation is Jesus Christ: in whom, by the power, strength, and efficacy signified through the horn (for in horned animals horns serve for defense and indicate protection and strength), salvation has been wrought for the human race, and in other places of Scripture as well: this manner of speech is seen to be observed here, as in the Psalm, “There I will bring forth the horn of David,” that is, Christ the Lord. And in another place: “His confession is over heaven and earth: and he has exalted the horn of his people,” that is, Christ: who is the strength and power of his people. Again in Isaiah, a vineyard was made for my beloved into a horn, a son of oil, that is, into Jesus Christ: as Origen explains. There is added in this verse, “In the house of David his servant,” because from the line of David according to the flesh Christ was born: by the divine promise formerly made to him. “The Lord,” he says, “has sworn truth to David and will not frustrate him: of the fruit of your womb I will set upon your throne.” But here he calls David himself the servant of the Lord: because he was chosen as king according to the heart of the Lord, and in the ways of his commandments he walked to the end of his life. < Psalm 131. Psalm 148. Esang.> 3 In the third verse. As he spoke by the mouth of the holy ones. The Lord is said to have spoken through the prophets: because he is the chief author of prophetic speech, moving the hearts of the prophets and using them as instruments, just as the human mind, as the primary cause, directs the tongue to speak. And a similar meaning is found in the Acts of the Apostles: where Peter says to the people concerning Christ, “Whom heaven must indeed receive until the times of the restoration of all things, which God has spoken by the mouth of his holy ones from the age of the prophets.” But if anyone objects that all the prophets from Samuel onward spoke of the coming of CHRIST; indeed before Samuel Moses and Jacob also. Yet it does not seem that before Jacob any prophets spoke of Christ. How then is it said here that God spoke through the mouth of the holy prophets, who are from the age—that is, from the beginning of the world, with which the temporal age began—concerning this visitation of redemption- < Acts 1.> ff ij que

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EXPO. 433 Iudæorum quidem patrem secundum carnem, fidelium autem omnium & credetium patrem secundum fidem & spiritu[m], sicut dictu[m] est ei à domino: quia patre[m] multaru[m] gentiu[m] constitui te. Iusiurandu[m] aut illud (cuius hic meminit) id est promissio firma & haud dubiè complenda: Gene. 22. cap. exprimitur. Vbi & inter cætera ipsi Abrahæ facta est promissio: quòd in semine eius omnes gentes terræ essent benedicendæ. < Gene. 22.> Hoc aute[m] in nullo descendente ab Abraham locum habuit & veritatem: quàm in solo Christo, de quo idé præconiu[m] in psalmo deinde dictu[m] est. < Ps. 71.> Et benedicentur (inquit) in ipso omnes tribus terræ: omnes gentes magnifica-bunt eum. Quare eo iuramento planè promisit deus Abrahæ: quòd Christus secundum carnem esset ex ipso nasciturus. Atqui Christus, est verus deus & dei patris vni genit: sicut & verus homo. Eodem igitur iuramento, quo gentes omnes asseruit in semine Abrahæ benedicendas: promisit etiam deus Abrahæ quòd seipsum nobis daret, & corporali vestitum forma præsentem exhiberet, quod & fecit. In nono vers. Et tu puer, propheta altissimi vocaberis. Non id mirum videri debet, quòd Zacharias alloquitur infantem octo dierum, quia qui in vtero matris salutationem Mariæ audiuit: iam natus patris vocem agnouit, & vt inquit Ambrosius: habebat intelligendi sensum, qui exultandi habebat affectum. Vel propter instruendos illos qui aderant: futura filij munera quæ per angelum didicerat depromit. Quòd autem propheta dictus sit Ioannes: ex testimonio domini in euangelio dilucidum est, quòd ite[m] præcesserit faciem domini ob parandum vias eius: etiam ex euangelica narratione & oraculis Esaiae & Malachiæ prophetarum in euangelio adductis, est perspicuum. In decimo versu. Ad dandam scientiâ salutis. < Matth. 11.> Hoc loco, quare præcursor domini præcessurus erat faciem eius, ostendit Zacharias: idque faciendum dicit, vt daret scientiam salutis plebi eius. Sanè salus etiam totius mundi: est dominus noster Iesus Christus. Non enim est (vt ait Petr) in aliquo alio salus, neque sub cælo est aliud nomen datu[m] hominibus: in quo oporteat nos saluos fieri. < Act. 4. Ioan. 1.> Data est itaq[ue] plebi scientia salutis, id est Christi à Ioanne: qui testimoniu[m] perhibuit de Christo dicens. Ecce agnus dei: ecce qui tollit peccata mundi, populumque admomuit: quod in eum cre

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EXPO. 433 Indeed, the father of the Jews according to the flesh, but of all the faithful and believers the father according to faith and the Spirit, as it was said to him by the Lord: because I have appointed you the father of many nations. And that oath, which he here mentions, that is, a firm promise and certainly to be fulfilled, is expressed in Gen. 22. cap. Where also, among other things, a promise was made to Abraham himself: that in his seed all the nations of the earth would be blessed. < Gen. 22.> But this had truth and fulfillment in none descended from Abraham, except in Christ alone, concerning whom the same proclamation was afterward spoken in the psalm. < Ps. 71.> And, he says, in him all the tribes of the earth shall be blessed: all nations shall magnify him. Therefore by that oath God plainly promised Abraham that Christ according to the flesh would be born from him. Yet Christ is true God and the only-begotten Son of God the Father, as well as true man. By the same oath, then, by which he asserted that all nations would be blessed in the seed of Abraham, God also promised Abraham that he would give himself to us, and show himself present clothed in bodily form, which indeed he did. In the ninth verse: And you, child, shall be called the prophet of the Most High. Nor should it seem surprising that Zacharias addresses an infant eight days old, because he who in his mother’s womb heard Mary’s greeting now, when born, recognized his father’s voice; and, as Ambrose says, he had the sense of understanding who had the feeling of exulting. Or, for the instruction of those who were present, he sets forth the future gifts of his son, which he had learned through the angel. But that John was called a prophet is clear from the testimony of the Lord in the Gospel, since he also went before the face of the Lord to prepare his ways; this is also plain from the Gospel narrative and from the oracles of the prophets Isaiah and Malachi cited in the Gospel. In the tenth verse: To give knowledge of salvation. < Matth. 11.> In this place Zacharias shows why the forerunner of the Lord was to go before his face; and he says that this was to be done in order to give the people of the Lord the knowledge of salvation. Indeed, the salvation of the whole world is our Lord Jesus Christ. For there is no salvation in anyone else (as Peter says), nor is there any other name under heaven given to men in which we must be saved. < Act. 4. Ioan. 1.> Thus knowledge of salvation, that is, of Christ, was given to the people by John, who bore witness concerning Christ, saying: Behold the Lamb of God; behold him who takes away the sins of the world, and he exhorted the people that in him cre

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crederent qui post se venturus esset. Ne autem tempora- lem salutem quis promitti putaret: subiungit continuò, in remissionem peccatorum eorum, vt eo etiam indicio co- gnosceretur Christus esse deus. Solius enim dei est: pecca ta dimittere. 11 11 In vndecimo versu. Per viscera miseri- cordiæ dei nostri Quomodo peccatorum remissionem ol- tineamus à deo: planius hic aperit, perhibens id fieri nô ex meritis hominum, sed ex sola dei misericordia. Vnde visce ra misericordiæ det vocat intimam & profundam eius be- nignitatem atque miseratricem clementiam: quia nobis post lapsum ad se redeuntibus clementer ignoscit. Et in il- lis misericordiæ visceribus nos visitauit: quoniam vt scri- bit Paulus ad Titum, non ex operibus iustitiæ quæ fecim nos, sed secundum misericordiam suam saluos nos fecit. Adiungit autem Zacharias, quòd sit oriens ex alto de no ster: id est descendens de cælo per assumptionem nostræ substantiæ. Non tamen idcirco alta relinquens: sed semper in illis permanens, & tamen ad ima se inclinans, quoniam sicut ante susceptionem carnis: ita & deinceps cælum ac ter ram implet. 12 11 In duodecimo versu. Illuminare iis qui in tenebris & vmbra mortis sedent. Hic etiam verbum infinitium pro gerundio accusatiui casus ponitur: vt sensus sit, quod visitauit nos deus oriens ex alto ad illuminandum iis: qui tenebris ignorantia & errorum, excitateque peccatorum (quæ mortem inferunt) depressi iacent. Illis enim illuxit Christus suo aduentu in mundum: quemadmodum prædi- xerat Esaias. Populus (inquit) gentium qui ambulabat in tenebris: vidit lucem magnam, habitantibus in regione vmbræ mortis: lux orta est eis. Insuper visitauit nos deus oriens ex alto: ad dirigendos pedes nostros in viam pacis. Via quidem pacis est via iustitiæ: quia pax multa diligen- tibus legem domini, de qua dictum est. Omnia mûdata tua æquitas, & ad illam viam pacis direxit dominus pedes no stros: id est affectus animorum nostrorum (qui nomine pe dum in scriptura sancta signantur: quòd illis ferimur ad res expetendas aut refugiendas) quoniam docuit imprimis Christus viam mandatorum domini ambulare: dicens. Si vis ad vitam ingredi: serua mandata. Et rursum legem ad- ducenti ait, hoc fac & viues. CAN-

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that they might believe in him who was to come after him. But lest anyone should think that temporal salvation was being promised, he adds immediately: for the remission of their sins, so that by this sign also Christ might be recognized as God. For it belongs to God alone to forgive sins. 11 11 In the eleventh verse. Through the tender mercy of our God: how we obtain the remission of sins from God, he here explains more plainly, showing that this is done not by the merits of men, but by the sole mercy of God. Therefore he calls the tender mercies of mercy the inmost and deepest goodness and compassionate kindness of God; because he mercifully forgives us when we return to him after our fall. And in those tender mercies of mercy he has visited us; because, as Paul writes to Titus, not by the works of righteousness which we have done, but according to his mercy he has saved us. Zacharias adds, moreover, that he is the dayspring from on high, that is, descending from heaven through the assumption of our substance. Yet not on that account leaving the heights: but always remaining in them, and nevertheless inclining himself to the lowly, since, just as before the taking of flesh, so also thereafter he fills heaven and earth. 12 11 In the twelfth verse. To enlighten those who sit in darkness and the shadow of death. Here too the infinitive is used instead of a gerund in the accusative case: so that the sense is that God, the dayspring from on high, visited us in order to enlighten those who lie oppressed by the darkness of ignorance and of errors, and by the weight of sins, which bring death. For Christ shone upon them by his coming into the world, just as Isaiah had foretold. “The people,” he says, “who walked in darkness have seen a great light; to those dwelling in the region of the shadow of death, a light has arisen.” Moreover, God, the dayspring from on high, visited us to direct our feet into the way of peace. The way of peace is indeed the way of righteousness, because “great peace have they that love the law of the Lord,” concerning which it is said: “All your commands are righteousness.” And the Lord directed our feet, that is, the affections of our minds—which in Holy Scripture are signified by the name of feet, because by them we are carried toward things to be sought or avoided—into that way of peace, since Christ first taught us to walk in the way of the Lord’s commandments, saying: “If you want to enter into life, keep the commandments.” And again, to one bringing up the law, he said: “Do this and you will live.” CAN-

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EXPO. 451 1 CANTICVM ATHANASI. Q Vicunque uult saluus esse: ante omnia opus est ut teneat catholicam fidem. 2 Quam nisi quisque integram, inuiolatamq; seruauerit: absque dubio in æternum peribit. 3 Fides autem catholica hæc est: ut unum deum in trinitate, & trinitatem in unitate ueneremur. 4 Neque confundentes personas: neque substantiam separantes. 5 Alia est enim persona patris: alia filij, alia spiritus sancti. 6 Sed patris & filij & spiritus sancti una est diuinitas: æqualis gloria, coæterna maiestas. 7 Qualis pater: talis filius, talis spiritus sanctus. 8 Increatus pater, increatus filius, increatus spiritus sanctus. 9 Immensus pater, immensus filius, immensus spiritus sanctus. 10 Æternus pater, æternus filius, æternus spiritus setu[m]. 11 Et tamen non tres æterni: sed unus æternus. 12 Sicut non tres increati, nec tres immensi: sed unus increatus, & unus immensus. 13 Similiter omnipotens pater, omnipotens filius, omnipotens spiritus sanctus. 14 Et tamen non tres omnipotentes, sed unus omnipotens. 15 Ita deus pater, deus filius, deus spiritus sanctus. 16 Et tamen non tres dii: sed unus est deus. 17 Ita dominus pater, dominus filius, dominus spiritus sanctus. 18 Et tamen non tres domini: sed unus est domi- nus. ff iiiij Qvia

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EXPO. 451 1 THE ATHANASIAN CANTICLE. Whoever wishes to be saved: before all things it is necessary that he hold the catholic faith. 2 Which faith unless everyone keeps whole and undefiled, without doubt he will perish eternally. 3 Now the catholic faith is this: that we worship one God in Trinity, and Trinity in Unity. 4 Neither confounding the persons: nor dividing the substance. 5 For there is one person of the Father, another of the Son, another of the Holy Spirit. 6 But the Godhead of the Father, and of the Son, and of the Holy Spirit is one: equal glory, coeternal majesty. 7 Such as the Father is: such is the Son, such is the Holy Spirit. 8 Uncreated is the Father, uncreated the Son, uncreated the Holy Spirit. 9 Infinite is the Father, infinite the Son, infinite the Holy Spirit. 10 Eternal is the Father, eternal the Son, eternal the Holy Spirit. 11 And yet not three eternals: but one eternal. 12 As also not three uncreated, nor three infinite: but one uncreated, and one infinite. 13 Likewise omnipotent is the Father, omnipotent the Son, omnipotent the Holy Spirit. 14 And yet not three omnipotents, but one omnipotent. 15 So the Father is God, the Son is God, the Holy Spirit is God. 16 And yet not three Gods: but one God. 17 So the Father is Lord, the Son is Lord, the Holy Spirit is Lord. 18 And yet not three Lords: but one is the Lord. ff iiiij Why

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CANTICORVM 19 Quia sicut singullatim unamquanque personam: deu[m] aut dominum consiteri: Christiana ueritate com- pellimur. 20 Ita tres deos ac dominos dicere: catholica religione prohibemur. 21 Pater à nullo est factus, nec creatus, nec genitus. 22 Filius à patre solo est, non factus, nec creatus, sed ge- nitus. 23 Spiritus sanctus à patre & filio, non factus, nec crea- tus, nec genitus: sed procedens. 24 Vnus ergo pater: non tres patres, unus filius: non tres filij, unus spiritus sanctus: non tres spiritus sancti. 25 Et in hac trinitate, nihil prius aut posterius, nihil ma- ius aut minus: sed totæ tres personæ, coæternæ sibi sunt & coæquales. 26 Ita ut per omnia (sicut iam supra dictum est) & uni- tas in trinitate: & trinitas in unitate, ueneran- dasit. 27 Qui uult ergo saluus esse: ita de trinitate sentiat. 28 Sed necessarium est ad æternam salutem: ut incarna- tionem quoque domini nostri Iesu Christi unus- quisque fideliter credat. 29 Est ergo fides recta, ut credamus & consiteamur: quia dominus noster Iesus Christus, dei filius: deus & homo est. 30 Deus est, ex substantia patris ante secula genitus: & homo est, ex substantia matris in seculo na- tus. 31 Perfectus deus, perfectus homo: ex anima rationali & humana carne subsistens. 32 Aequalis patri secundum diuinitatem: minor patre se cundum humanitatem. Qui

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CANTICLES 19 For just as we are compelled by Christian truth to confess each person individually to be God or Lord, 20 so by the catholic religion we are forbidden to say there are three gods or lords. 21 The Father is made by no one, nor created, nor begotten. 22 The Son is from the Father alone, not made, nor created, but begotten. 23 The Holy Spirit is from the Father and the Son, not made, nor created, nor begotten; but proceeding. 24 Therefore there is one Father, not three Fathers; one Son, not three Sons; one Holy Spirit, not three Holy Spirits. 25 And in this Trinity, nothing is before or after, nothing greater or smaller; but all three persons are coeternal with one another and coequal. 26 So that in all things, as has already been said above, both unity in Trinity and Trinity in unity is to be worshipped. 27 Whoever therefore wishes to be saved: let him thus think about the Trinity. 28 But it is necessary for eternal salvation that each one also faithfully believe the incarnation of our Lord Jesus Christ. 29 Therefore the right faith is that we believe and confess that our Lord Jesus Christ, the Son of God, is God and man. 30 He is God, begotten from the substance of the Father before the ages; and he is man, born from the substance of his mother in the world. 31 Perfect God, perfect man: subsisting from a rational soul and human flesh. 32 Equal to the Father according to divinity, less than the Father according to humanity. Who

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EXO. 457 33 Qui licet deus sit & homo: nô duo tamen, sed unus est Christus. 34 Vnus autem, non conuersione diuinitatis in carnem: sed assumptione humanitatis in deum. 35 Vnus omnino non conuersione substantiæ: sed unita- te personæ. 36 Nam sicut anima rationalis & caro, unus est homo: ita deus & homo, unus est Christus. 37 Qui passus est pro salute nostra, descedit ad inferos: tertia die resurrexit à mortuis. 38 Ascendit ad cælos, sedet ad dexteram dei patris om- nipotentis: indè uenturus est iudicare uiuos & mortuos. 39 Ad cuius aduentum, omnes homines resurgere ha- bent cum corporibus suis: & reddituri sunt de fa- ctis propriis rationem. 40 Et qui bona egerunt: ibunt in uitam æternam, qui uerò mala, in ignem æternum. 41 Hæc est fides catholica, quàm nisi quisque fideliter firmiterque crediderit, saluus esse non poterit. Hoc canticum vulgò inscribitur symbolum Athana- sij. Dicitur autem symbolu[m] latine collatio, siue quod plu- res in vnum conferunt, vt conuiuium & coena: in quâ co- parandam plures suam quisque pecuniæ portionem con- tribuunt. Et quoniam apostoli abinuicem discessuri ad e- uangelium toti mundo annunciandum, in vnum contule- runt id quod eoru[m] quisque de deo, fideque catholica sen- sit: idcirco huiusmodi collectio duodecim articulorum fi- dei secundum duodecim apostolorum numerum, dicitur symbolum apostolorum, quod certam & præscriptam fi- dei orthodoxæ regulam continet: & quotidie ad preces primæ & completorij in ecclesia profertur. Ipsa quoque eiusdem fidei catholica confessio in concilio Nicæno ex multis in vnum collata, & ad damnandas pullulantes hæ- resees multis expressius adiectis adaucta: dicitur symbolu[m] Nicænum,

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EXO. 457 33 Although God and man, yet not two, but one is Christ. 34 One, however, not by conversion of the divinity into flesh, but by assumption of humanity into God. 35 Entirely one, not by conversion of substance, but by unity of person. 36 For as a rational soul and flesh are one man, so God and man are one Christ. 37 Who suffered for our salvation, descended into hell; the third day he rose from the dead. 38 He ascended into heaven, sits at the right hand of God the Father almighty; from thence he shall come to judge the living and the dead. 39 At whose coming all men must rise again with their bodies, and they shall give an account of their own deeds. 40 And those who have done good shall go into eternal life, but those who have done evil, into eternal fire. 41 This is the catholic faith, which unless everyone shall have believed faithfully and firmly, he cannot be saved. This song is commonly entitled the creed of Athanasius. Now symbolum is said in Latin to mean a bringing together, whether because many are brought into one, as in a banquet and a supper, in which, for the making ready, many contribute each his own share of money. And because the apostles, being about to part from one another to proclaim the gospel to the whole world, brought together into one what each of them thought concerning God and the catholic faith, therefore such a collection of twelve articles of faith, according to the number of the twelve apostles, is called the apostles' creed, which contains a certain and prescribed rule of orthodox faith; and it is recited daily at prayers of prime and compline in the church. Likewise the confession of the same catholic faith, brought together into one in the Council of Nicaea from many, and enlarged with many additions more expressly set down to condemn the heresies springing up, is called the Nicene creed,

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CANTICORVM Nicænum, quod in augustissimo altaris sacrificio conti- nuo post euangelium pronunciatur. Denique tertio loco hæc sacrosanctæ fidei norma, ab Athanasio episcopo Ale- xandrino contra Arrianam impietatem fortissimo athle- ta: & post mille persecutiones ac tribulationes (quas hi- storia ecclesiastica libro decimo latius prosequitur) glo- rioso triumphatore, composita: dicitur à nomine authoris symbolu[m] Athanasii. Quod tanta quidé authoritate rece- ptu[m] est ab vniuersali ecclesia vt celebri sanctio[n]e institutu[m] fuerit ipsum ad primâ inter psalmos quotidie cætari debe re. Neque id ab re. Nempe complectitur dilucide & aper te omnia quæ de sublimi, diuinóque mysterio summæ tri- nitatis & incarnationis dominicæ sunt pie & religiose sen tienda, quòd ea tempestate contra hæc duo præcipua ca- tholicæ fidei sacramenta, frequentes & perniciosæ pullu- labant hæreses atque impia hostiu[m] ecclesiæ dogmata, quæ omnia: per hanc rectam fidei assertionem elidutur pror- sus & exploduntur. I [Ch] IANNOTATIONES. In primo versu. Ante om- nia opus est vt teneat catholicam fidem. Catholicum græ cum nomen: idem signat quod vniuersale. Inde catholica fides dicitur quam vniuersalis tenet ecclesia quæ in toto terrarum orbe vna omnium esse deberet, secundum illud < Ephe. 4> apostoli. Vnus dominus, vna fides, vnum baptisma. Veru[m] hanc fidei vnitatem indiuiduam dirumpere ac discindere semper molitus est inimicus veritatis: & eius loco varios disseminauit errores, abduxitque complures à recto calle in deuia, & à plana semita in diuerticula impietatu[m]. Propo- nit autem huius cantici exordium, & finis ipsius itidé re- petit necessitatem amplectendæ fidei: vt exinde studiosius enitantur omnes ad syncæritatem & integritate[m] ipsius assi duè tenedam: quoniam vt scribit Apostolus ad Hebræos: sine fide impossibile est placere deo. Credere enim opor- tet accedentem ad deum: quia est, & inquirentibus se re- munerator sit. Et dominus in euangelio ait. Qui non cre- diderit: condemnabitur. Rursum in alio euangelij loco. < Heb. 2> Qui incredulus est filio: non videbit vitam, sed ira dei ma < Marc. 16> net super eum. < Ioan. 3> 4 [Ch] In quarto versu. Neque confundentes personas: neque substantia separantes. Personas diuinas confunde- ret:

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CANTICLES Nicene, which in the most august sacrifice of the altar is continually recited after the Gospel. Finally, in the third place, this most sacred rule of faith, composed by Athanasius, bishop of Alexandria, a most valiant athlete against the Arian impiety, and after a thousand persecutions and tribulations, as ecclesiastical history relates more fully in book ten, a glorious triumpher, is called from the name of its author the Symbol of Athanasius. It has been received with such great authority by the universal Church that by a celebrated ordinance it was established that it should be sung daily, first among the psalms. Nor is this without reason. For it clearly and openly embraces all those things that are to be believed piously and religiously concerning the sublime and divine mystery of the Most Holy Trinity and of the Lord’s Incarnation; because at that time, against these two principal sacraments of the Catholic faith, frequent and pernicious heresies and the impious doctrines of the enemies of the Church were arising, all of which are utterly overthrown and cast out by this right confession of the faith. I [Ch] ANNOTATIONS. On the first verse. Above all things it is necessary that he hold the Catholic faith. Catholic is a Greek name; it signifies the same as universal. Hence it is called the Catholic faith which the universal Church holds, which ought to be one of all throughout the whole world, according to that saying of the Apostle : One Lord, one faith, one baptism. Yet the enemy of truth has always tried to break and tear apart this unity of the faith, and in its place has spread various errors, and has led many away from the right path into byways, and from the straight road into the detours of impiety. Moreover, the beginning of this canticle proposes, and its end likewise repeats, the necessity of embracing the faith, so that from this all may strive more zealously to hold its sincerity and integrity continually; for, as the Apostle writes to the Hebrews: without faith it is impossible to please God. For he that cometh to God must believe that He is, and that He is a rewarder to them that seek Him. And the Lord says in the Gospel: He that believeth not shall be condemned. Again, in another place of the Gospel, He that is unbelieving to the Son shall not see life, but the wrath of God remains upon him. 4 [Ch] On the fourth verse. Neither confusing the persons: nor dividing the substance. He would confuse the divine persons:

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EXPO. 459 ret: qui sublata discretione personali, eandem prorsus di- ceret esse personam patris, & filij, & spiritus sancti, vt 2. 1. Ioan. 5 etruxit Sabellius & sui affectatores: non attendentes scri- pturam dicentem, quòd tres sunt qui testimonium dant in cælo: pater, verbum, & spiritus sanctus. Substantiam ve- rò diuinitatis diuideret: qui aliam atque diuersam pone- ret substantiam patris, & filij & spiritus sancti, vt confin- xit infælix Arrius & sui astipulatores: qui grauissimo tur bine & diuturno totam concullerunt ecclesiam, sed tædem non præualuerunt: quinimmo vicit veritas. Neque isti e- tiam attenderunt scripturam sanctam: eodem loco cu[m] su- periore sententia subiungentem. Et hi tres: vnum sunt. Inter has autem duas extremas voragines scyllam & cha- rybdim, ecclesia sancta tuto cursu deducit cymbam fidei: p[er]sitens aliu[m] esse patre, aliu[m] filiu[m], alium spiritu[m] sanctu[m], atta- men eandem prorsus ipsorum trium esse naturam, essen- tiam & deitatem. 7 In septimo versu. Qualis pater, talis filius, talis spiritus sanctus. Id nequaquam est intel- ligendum in proprietibus singularibus personarum di- uinarum, & discretionibus earum personalibus: quoniam illæ ita vni personarum sunt propriæ, quòd reliquis duabus sunt incommunicabiles. Solus enim pater, ingenitus est: non filius, neque spiritus sanctus, quandoquidem in- genitus hic dicitur: qui ab alio minime prodit ac emanat. Similiter filius dicitur genitus: non tamen pater, neque spiritus sanctus. Denique spiritus sanctus dicitur proce- dens: non autem pater neque filius. Sed hæc propositio applicanda solum est ad communes proprietates atq[ue] es- sentiales: totam concernentes deitatem, naturamque di- uinarum, quales sunt potens, sapiens, bonus, perfectus, incir cunscriptus: & cætera id genus. Quod satis liquet ex de- ductione particulari hic facta, per exépla deinde subiun- cta: in quo nominantur hæ proprietates, increatus, immé sus, æternus, omnipotens, quæ toti diuinitati communes sunt: & cuique diuinarum personarum etiam sigillatim attribuuntur. 8 In octavo versu. Increatus pa- ter, increatus filius. Creatum id dicitur: quod ex nihilo ad esse deductum est, vt quicquid citra deum in rerum v- niuersitate subsistit: creatu[m] est, siue creatura. Ex opposito in creatu[m] est, quod subsistit quidé: no[n] tame[n] à nihilo ad esse perductum.

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EXPO. 459 Therefore, by removing personal distinction, he would say that the person of the Father, and of the Son, and of the Holy Spirit is altogether the same, as Sabellius and his followers drew it out from 1 John 5, not regarding the Scripture which says that there are three who give testimony in heaven: the Father, the Word, and the Holy Spirit. But he would divide the substance of divinity, who should set down a substance different and distinct for the Father, and the Son, and the Holy Spirit, as the unhappy Arius and his supporters invented; they with very grievous and long-lasting storm overturned the whole Church, but they did not prevail against the faith: nay rather, the truth conquered. Nor did these men attend to the holy Scripture, which in the same place, along with the preceding statement, adds: And these three are one. But between these two extreme abysses, Scylla and Charybdis, holy Church conducts the ship of faith safely on her course, persisting that the Father is one, the Son another, the Holy Spirit another; yet that the nature, essence, and deity of all three are altogether the same. 7 In the seventh verse. As is the Father, so is the Son, so is the Holy Spirit. This is by no means to be understood of the singular properties of the divine persons, and of their personal distinctions: because those are so proper to one of the persons that they are incommunicable to the other two. For the Father alone is unbegotten: not the Son, nor the Holy Spirit, since here “unbegotten” is said of him who does not proceed or emanate from another. Likewise the Son is said to be begotten: not however the Father, nor the Holy Spirit. Finally, the Holy Spirit is said to proceed: but not the Father nor the Son. But this proposition is to be applied only to the common and essential properties, pertaining to the whole Deity and the divine nature, such as powerful, wise, good, perfect, uncircumscribed, and others of that kind. This is sufficiently clear from the particular treatment made here, by the examples added afterward, in which these properties are named: uncreated, immense, eternal, almighty, which are common to the whole divinity and are also attributed individually to each of the divine persons. 8 In the eighth verse. The Father is uncreated, the Son uncreated. That is called created which has been brought into being from nothing, so that whatever subsists outside God in the universe of things is created, or a creature. By contrast, that is uncreated which indeed subsists, but has not been brought from nothing into being.

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CANTICORVM perductum. Et id sane soli deo conuenit. Immensum verò siue infinitum est quod suæ magnitudinis & plenitudinis no[n] habet terminos: sed pro omnia diffusum certis caret limitibus quibus contineatur. Et hoc itidem: solius dei est proprium N[atur]æ cætera omnia: suis finibus & metis determinata sunt. Aeternu[m] aute[m]: quod suæ durationis principio caret pariter & sine, vt scilicet semper fuerit & seper futuru[m] sit. Et idipsu[m] etia[m] soli deo co[m]petit: cu[m] cætera omnia sui esse habe[n]t initiu[m]. Denique omnipotens dicitur deus, quia insuperabilis eius virtus in omnia possit: vt nihil occurat quod eam debilitare, aut irritam facere exhaurire queat. Deus autem dicitur: quia naturæ excellentia, cuncta longe exuperans: omnia prospiciat, omnibusque benigne prouideat. Dominus verò: quia omniu[m] quæ subsistunt dominatum gerat, & teneat principatum. Nam regnum eius est regnum omnium seculorum: & dominatio eius in generatione & generatione[m]. 16 In decimo sexto versu. Et tamen non tres dij: sed vnus est deus. Si Ioannes est homo, & Petrus homo, & & Paulus homo: Ioannes, Petrus, & Paulus sunt tres homines & non vnus homo: quia in tribus illis singularibus est substantiarum diuersitas secundum numerum, & multitudo, & ita in quibuscu[m]que reru[m] creataru[m] eiusde[m] speciei in diuiduis. At non eode[m] modo cum pater sit deus, & filius deus, & spiritus factus deus: quis rectè possit colligere pater & filius & spiritus sanctus sunt tres dij, quia non est in diuinitate: substantiarum differentia, multitudo, aut vll a diuersitas, sed tres illæ superdiuinæ personæ sunt vnus deus: quoniam vnica ipsorum est & eadem substantia. Et quoniam nomen deus, substantiam signat & essentiale est nomen: in numero plurali insinuat pluralitatem, numeru[m] & multitudinem substantiarum diuinarum, quæ in deitate nequaquam habet locum, idcirco nunquam admittendum est: quòd tres diuinæ personæ sint tres dij, aut plures dij, neque sacri authores vnquam tribuent aut recipient id loquendi genus: ne videantur deorum multitudine[m] aut turbam inducere. Et eadem ratione: cæterorum nominu[m] hic adductorum, vtputa increatus, immensus, æternus, omnipotens, dominus: vnumquodque de singulis diuinarum personarum seorsum & singulariter dicitur, non tamen

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CANTICLES brought forward. And this indeed belongs to God alone. Infinite truly or rather without limit is that which has no bounds of its magnitude and fullness; but being spread out over all things, it lacks fixed limits by which it may be contained. And this likewise is proper to God alone: all other things in nature are determined by their own bounds and limits. Eternal moreover: because it lacks both beginning and end of its duration, that is, so that it has always been and shall be forever. And this same thing also belongs only to God: since all other things have a beginning of their being. Lastly, God is called omnipotent, because his power, irresistible, can do all things, so that nothing may arise that could weaken it, or make it void, or exhaust it. But he is called God: because by the excellence of his nature, far surpassing all things, he foresees all things and kindly provides for all. And Lord indeed: because he exercises dominion over all things that exist, and holds the principality. For his kingdom is the kingdom of all ages: and his dominion is from generation to generation. 16 In the sixteenth verse. And yet not three gods: but God is one. If John is a man, and Peter a man, and Paul a man: John, Peter, and Paul are three men and not one man: because in those three singular persons there is a diversity of substances according to number, and a multitude, and thus in whatever created things of the same species among individuals. But not in the same way when the Father is God, and the Son is God, and the Holy Spirit is God: who could rightly conclude that the Father and the Son and the Holy Spirit are three gods, since there is not in the divinity any difference of substances, multitude, or any diversity, but those three superdivine persons are one God: since their substance is one and the same. And since the name God signifies substance and is an essential name: in the plural number it implies plurality, number, and multitude of divine substances, which in the deity has no place, therefore it is never to be admitted that the three divine persons are three gods, or more gods; nor will the sacred authors ever grant or accept such a mode of speaking: lest they seem to introduce a multitude of gods or a crowd. And for the same reason: the other names here brought forward, such as uncreated, immense, eternal, omnipotent, Lord: each one is said of each of the divine persons separately and individually, not however

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EXO. 461 men potest aliquod eorum: pluraliter de ipsis tribus personis simul sumptis, vere & catholice enunciari. 21 In vicelimo primo versu. Pater nullo est factus, nec creatus, nec genitus. Factum id dicitur quod ex nihilo, aut materia extrinseca est formatum. Vt totus mundus à deo factus est quoniam ex nihilo conditus: & ipse vere dicitur factor coeli & terræ. Dominus iidem ab artifice dicitur facta ex lapidib[us] & lignis: quia ex præ existente materia est constructa. Et quoniam nulla diuinarum personarum à non esse ad esse deducta est, neque ex substerniculo extrinseco formata: nulla sane earum, facta dici potest, quare neque creata. Est enim creatum: inferius atq[ue] contractius, quàm factum. Nam si quid creatum est: consequens est ipsum & factum esse, non tamen ediverso, domus enim ab opifice facta est: no[n] tamen creata, porro genitus dicitur: qui ex alterius substantia proditt, ipsi producendi secundum naturam omnino consimilis. Et inter tres diuinas personas: solus quidé filius, genitus dicitur, nam ex solius patris substantia, & proxime ac sine alterius interstitio personæ productus est. Spiritus autem sanctus: neque proxime à patre neq[ue]; à solo producitur patre (quod tamen ad geniti rationem in diuinis exigitur) similiter neque à solo emanat filio, idcirco non debet dici genitus. Demùm procedens dicitur diuina persona: quæ ex duabus mutui amoris conspiratione societateque producitur, quibus est connaturalis, coessentialis & consubstantialis. Et soli spiritui sancto conuenit huiusmodi processio: neque vnquam debet pater aut filius dici procedens. Verùm hæc abditissima proprietatum diuinarum mysteria: omnem superant sermonem & mentis captum, Tantula tamen dicta sunt: vt vel vocabula ipsa rudi quædam declaratione innorescant. 25 In vicelimoquinto versu. Et in hac trinitate: nihil prius aut posterius. Hoc loco, prius & posterius: durationem respiciùt, maius verò & minus: quantitatem & qualitatem. eo quidé modo quo illa deo possunt attribui: qui super omnem quantitatem & qualitate eminetissime collocatus est Itaque no[n] est vna diuinarum personaru[m] prior duratione quàm altera: vt pater quàm filius, na[m] filius est patri coæternus: vt lux intima solis, ipsi coæua soli, neque itidem

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EXO. 461 whether any of them can be predicated: in the plural, of those three persons taken together, truly and catholicly. 21. In the twenty-first verse. The Father was made by no one, neither created, nor begotten. That is said to be made which is formed out of nothing, or from extrinsic matter. Thus the whole world was made by God, since it was created out of nothing; and He is truly called the maker of heaven and earth. Likewise a house is said to be made by a craftsman from stones and wood, because it is built from pre-existing matter. And since none of the divine persons has been brought from non-being to being, nor formed from extrinsic material, none of them certainly can be called made, and therefore neither created. For the created is inferior and more restricted than the made. For if anything is created, it follows that it is also made, but not conversely; for a house is made by a builder, but not created. Moreover, one is said to be begotten: who proceeds from the substance of another, wholly like him who generates him according to nature. And among the three divine persons, only the Son is truly called begotten, for He was produced from the substance of the Father alone, and very closely and without the interval of another person. But the Holy Spirit is neither produced immediately from the Father nor from the Father alone (which, however, is required for the notion of begotten in the divine persons); likewise He does not proceed from the Son alone, and therefore should not be called begotten. Finally, a divine person is called proceeding: one who is produced from the mutual love and association of two, to whom He is co-natural, co-essential, and consubstantial. And such procession belongs only to the Holy Spirit; nor should the Father or the Son ever be called proceeding. But these most hidden mysteries of the divine properties surpass every speech and the grasp of the mind. Yet these things have been said only so far: that even the terms themselves may become known by a kind of rough explanation. 25. In the twenty-fifth verse. And in this Trinity: there is nothing prior or posterior. In this place, prior and posterior refer to duration; greater and lesser, however, to quantity and quality, in that manner in which those things can be attributed to God, who stands most eminently above all quantity and quality. Therefore, one of the divine persons is not prior in duration than another, as the Father than the Son; for the Son is coeternal with the Father, as the inner light of the sun is coeval with the sun itself, nor likewise

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EXPO. 463 ter maior me est. Ita secundum diuinitatem in temporalis est, incircunscriptus, immensus, secundum humanitatem verò: temporalis, circunscriptus, sinitus Neque ista adinuicem in eodem repugnant: quoniam sumuntur secundu[m] diuersa. 36 [in] In tricesimosexto versu. Nam sicut anima rationalis & caro: v[er]nus est homo. In hac manuductione sensibili: sumenda est solum similitudo secundum id, in quo ea quæ adinuicem comparantur conueniunt, vt pote quemadmodum anima rationalis & corpus humanum: diuersæ inter se sunt naturæ, vna corporalis: altera spiritualis, nihilominus tamen vniuntur in vno & eodem homine, & post vnionem manent saluæ: vt neque anima in corpus truscat, neque corpus mutetur in animam: quinimmo naturales vtriusque proprietates omnino manent post vnionem incolumes, ita natura diuina & humana, penitus diuersæ: coninnguntur in vno eodemque Christo, & post coniunctionem manent (saluis etiam suis proprietatibus) abinuicem distinctæ & incófusæ. Dissimilitudo verò inter hæc, alia ex parte comperitur: scilicet quòd anima rationalis & caro siue corpus humanum, concurrunt tanquam partes substantiales ad constituendam tertiâ naturam scilicet humanam. Non autem hoc pacto deitas & humanitas conueniunt in Christo: ad constituendum aliquod tertium, ex illis tanquam partibus compositum, sed ibi est simplicissima & sine compositione: plurium in vnum coadunatio. Non enim potest diuinitas summa, ob suam impartibilem simplicitatem: alicuius ingredi compositionem. Verùm secundum hoc quod in his & illis inuenitur discrepans: non debet hic sumi comparatio neque necti argumentum. 39 [in] In tricesimonono versu. Ad cuius aduentum: omnes homines resurgere habent. Id intelligendu[m] est de iis: in quibus no[n] est prius co[m]pleta resurrectio corporu[m]. Nam qui ia[m] ad vitâ immortalé resurrexerût: vt sacratissima virgo Maria & sancti illi patres qui Christo consurrexerût: non sunt denuo resurrecturi. Præterrea qui in adue[n]tu supremi iudicis in consummatione seculi inuenientur viui: si dicantur non morituri sed sine disseparatione animæ à corpore ad immortalitatem transferendi ex diuina dispersione atque indultu (quemadmodu[m] innuere videtur beatus

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EXPO. 463 that there is a third greater than me. Thus, according to divinity, he is temporal, uncircumscribed, immense; according to humanity, however: temporal, circumscribed, finite. And these things do not conflict with one another in the same subject, because they are taken according to different respects. 36 [in] In the thirty-sixth verse. For just as the rational soul and flesh are a true man. In this sensible instruction, only the likeness is to be taken according to that in which those things that are compared with one another agree, as, for example, just as the rational soul and the human body: they are of different natures among themselves, one corporeal, the other spiritual; nevertheless they are united in one and the same man, and after the union remain safe, so that neither the soul is thrust into the body, nor the body changed into a soul; rather the natural properties of each remain wholly unharmed after the union, so the divine and human nature, completely different, are joined in one and the same Christ, and after the conjunction remain, with their own properties preserved, distinct from one another and unmixed. But the dissimilarity between these is found in another respect: namely, that the rational soul and flesh, or the human body, come together as substantial parts to constitute a third nature, namely the human. But in Christ the Godhead and humanity do not agree in this way: for the purpose of constituting some third thing, composed of those as parts, but there is the simplest and without composition: the coalescence of many into one. For the supreme divinity cannot, because of its indivisible simplicity, enter into any composition. But according to that which is found to differ in these and in those, no comparison should here be drawn, nor should an argument be linked to it. 39 [in] In the thirty-ninth verse. At whose coming all men must rise again. This is to be understood of those in whom the resurrection of the bodies has not previously been completed. For those who have already risen to immortal life, such as the most holy Virgin Mary and those holy fathers who had risen with Christ, will not rise again. Moreover, those who at the coming of the supreme judge at the consummation of the age shall be found alive: if they are said not to die but, without separation of the soul from the body, to be transferred to immortality by divine dispensation and grace (as the blessed seems to hint

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CANTICORVM beatus Paulus in prima ad Thessalonicenses epistola cap. quarto, & grauium authorum illis Pauli verbis innitentium est sententia) in illis inquam non est futura sicut in aliis ante mortuis resurrectio: cum non sit ex hypothesi præcessura ipsorum mors, quâ præsupponit resurrectio, sed resurrectionis locum sumplebit repentina vnius status scilicet corruptibilis, in alterum vtpote incorruptibilem permutatio. Vtrum autem horum futurum sit: solus deus nouit. CANTICVM SACROSANCTAE virginis Mariæ. Magnificat anima mea dominum. 2 Et exultauit spiritus meus: in deo salutari meo. 3 Quia respexit humilitatem ancillæ suæ: ecce enim ex hoc, beatam me dicent omnes generationes. 4 Quia fecit mihi magna qui potens est: sanctum nomen eius. 5 Et misericordia eius à progenie in progenies: timentibus cum. 6 Fecit potentiâ in brachio suo, dispersit superbos me[m]ete cordis sui. 7 Deposuit potentes de sede: & exaltauit humiles. 8 Esurientes impleuit bonis & diuites dimisit inanes. 9 Suscepit Israel puerum suum: recordatus misericordiæ suæ. 10 Sicut locutus est ad patrss nostros: Abraham & semini eius in secula. Hoc dulcissimum & diuinissimum canticum, est sacratissimæ virginis Mariæ: quod ex corde gratia sancti spiritus pleno eructauit, cum in humanissima visitatione Elizabeth cognatæ suæ, post benignam illius salutationem, exultationem præcursoris domini in vtero materno & sui honoratissimam à sancta Elizabeth magnificationem: dei laudem sacra ora resoluit, vt scribit beatus Lucas pri- me

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SONGS Blessed Paul in the first epistle to the Thessalonians, chapter four, and the opinion of the serious authors relying on those words of Paul is this: in them, I say, there will not be a resurrection in the future as in others already dead; since, by hypothesis, their death will not precede it, and resurrection presupposes death, but in place of resurrection there will occur the sudden change of one state, namely the corruptible, into another, namely the incorruptible. But which of these will happen: God alone knows. SONG OF THE MOST HOLY Virgin Mary. My soul magnifies the Lord. 2 And my spirit has rejoiced: in God my Savior. 3 Because he has regarded the humility of his handmaid: for behold, from henceforth all generations shall call me blessed. 4 Because he that is mighty has done great things to me: holy is his name. 5 And his mercy is from generation to generation: to those who fear him. 6 He has shown strength with his arm, he has scattered the proud in the imagination of their heart. 7 He has put down the mighty from their seat: and has exalted the humble. 8 He has filled the hungry with good things and the rich he has sent away empty. 9 He has received Israel his servant: remembering his mercy. 10 As he spoke to our fathers: Abraham and his seed for ever. This sweetest and most divine song is that of the most sacred Virgin Mary: which, from a heart full of the grace of the Holy Spirit, she poured forth when, in the most gracious visitation of Elizabeth, her kinswoman, after that woman’s kind greeting, and after the exultation of the Lord’s forerunner in his mother’s womb, and the most honorable magnification of herself by Saint Elizabeth, she opened her holy lips to the praise of God, as blessed Luke writes in the first

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EXPO. mo sui evangelij capite: cui totum hoc canticum integrè inscritur. In eo primum deo sacrata virgo, amplissima co[m]memorat gratiarum munera & dona singularia quæ suscepit, & de quibus exultabunda gratias agit. Deinde generalia dei beneficia toti humano generi collata recéset, in misericordiæ suæ extensione, humilium exaltatione & esurientium impletione. Postremo incarnationis domini esuriétiam commédat, quam vt antiquis patribus promisit: ita nunc fideliter exhibuit. I [ANNOTATIONES]. In primo versu. Magnificat anima mea dominu[m]. Vere humilis animi est propriu[m], cum suas audit laudes no[n] se extollere, nihil sibi tribuere, sed omnia deo accepta referre, quæ præclara & commendatione digna in eo vidétur. Id plane effecit hoc loco sanctissima virgo. Nam (vt ait Bernardus) cum audiuit magna sanctæ Elizabeth præconia sibi scripta: deuota humilitas nihil sibi passa retinere, in eum magis vniuersa refudit, cuius in se beneficia laudabantur. Tu (inquit) magnificas matrem domini, sed magnificat anima mea dominum. In voce mea filiu[m] tuum perhibes exultasse in gaudio, sed exultauit spiritus meus in deo salutari meo. Beatâ me dicis quia credidi, sed beatitudinis causa est respectus diuinæ pietatis vt ex hoc magis beatam me dicant omnes generationes: quia ancillam humilem & exiguam respexit deus. Hæc Bernardus. Consimilis aute[m] deu[m] laudandi forma: sacris literis est peculiaris & admodu[m] frequens, vt in < Psal. 34 Psal. 68 1. Reg. 2> psalmo. Anima aute[m] mea exultabit in domino, & delectabitur super salutari suo. Et alio in loco. Laudabo nomen dei cum cantico, & magnificabo cum in laude. Sic & Anna Samuelis mater in suo cantico. Exultauit cor meu[m] in domino, & exaltatu[m] est cornu meum in deo meo. Dilatatu[m] est cor meum super inimicos meos, quia lætata sum in salutari suo. 3 [ ] In tertio versu. Quia respexit humilitatem ancillæ suæ. Hanc eximiam Mariæ humilitatem qua[m] mater dei electa, ancillam se domini nominat, Augustinus his verbis extollit. O vera humilitas, quæ deum hominibus peperit, vitam mortalibus ædidit, cælos innouauit, mundu[m] purificauit, paradisum aperuit, & hominu[m] animas liberauit. Pacta est Mariæ humilitas, schala cælestis: per qua[m] deus descendit ad terras. Quid enim est dicere, respe- [xxi]

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EXPO. in the Gospel chapter, to which this whole canticle is fully assigned. In it, first the virgin consecrated to God recounts at length the very great gifts of grace and the singular favors which she has received, and for which she exults in giving thanks. Then she reviews the general benefits of God bestowed upon the whole human race, in the extension of his mercy, the exaltation of the humble, and the filling of the hungry. Lastly, she celebrates the hunger of the Lord’s incarnation, which, as he promised to the ancient fathers, he has now faithfully fulfilled. I [ANNOTATIONES]. In the first verse. Magnificat anima mea dominum. It is truly characteristic of a humble spirit, when hearing its own praises, not to exalt itself, to claim nothing for itself, but to refer everything to God as received from him, whatever in it seems splendid and worthy of commendation. The most holy virgin plainly did this here. For, as Bernard says, when she heard the great praises of holy Elizabeth written concerning her, devout humility allowed nothing to remain to itself, but rather poured everything back upon him whose benefits in her were being praised. “You,” he says, “magnify the mother of the Lord, but my soul magnifies the Lord. With your voice you declare that your Son has rejoiced in joy, but my spirit has rejoiced in God my Savior. You call me blessed because I believed, but the cause of blessedness is the regard of divine mercy, so that from this point all generations may call me more blessed: because God looked upon his humble and lowly handmaid.” This is Bernard. Moreover, a similar manner of praising God is peculiar and very frequent in the sacred writings, as in the psalm. But my soul shall rejoice in the Lord, and shall delight in his salvation. And in another place: I will praise the name of God with a song, and will magnify him with praise. So also Anna, the mother of Samuel, in her song: My heart has rejoiced in the Lord, and my horn has been exalted in my God. My heart has been enlarged over my enemies, because I have rejoiced in his salvation. 3 [ ] In the third verse. Because he has regarded the humility of his handmaid. Augustine extols this outstanding humility of Mary, by which, though chosen as the mother of God, she calls herself the handmaid of the Lord, in these words: O true humility, which bore God for men, gave life to mortals, renewed the heavens, purified the world, opened paradise, and freed the souls of men. The humility of Mary was made a ladder to heaven, by which God descended to earth. For what is it to say, “regarded- [xxi]

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EXPO: 467 diu maximum: q[ui] transacto huius vitæ mortalis cursu, ad immortalitatis gloriam & anima & corpore assumpta: in exlo sublimis residet filio suo pxima, & super omnia sanctoru[m] agmina exaltata. 5 In quinto versu. Et misericordia eius à progenie. N[ost]o solum (inquit) mihi fecit magna qui potens est: sed & in omni gente: qui timet deu[m] acceptus est illi. Misericordia enim dei non in vna generatione: sed in sempiternu[m] extenditur a generatione in generatione, vt à progenie ludæoru[m] in progenies gentiu[m]: vel à progenie præsentiu[m] in progenies posteroru[m], vt nulli vnqua[m] hominu[m] ætati negata sit aut præclusa. Et omnino con similis huic habetur sentetia in psalmo: cu[m] ait. Misericordia auté domini ab æterno & vsque In æternu[m]: super timé tes e[ss]e. Et iustitia eius in filios filioru[m]: iis qui seruant testamentum eius. < Psal. 101> Intelligendu[m] est aute[m] in hoc versu verbum substantiuu[m] est: quod cu[m] nominatiuo illo singulari & datiuo plurali connexioné habeat. 6 In sexto versu. Fecit potentiâ in brachio suo. Brachiu[m] domini: filius est æterni patris. Sicut enim brachium nostru[m] est quo operamur: & eiusdem naturæ nobiscu[m], sic brachium dei dictu[m] est eius verbu[m], per quod fecit & secula, eiusdemque cu[m] eo substantiæ. Et hoc modo sæpius id nomen in sancta scriptura sumitur: vt cu[m] inquit Esaias. < Esai. 52 Psal. 77> Parauit dominus brachiu[m] sanctu[m] suum: in oculis omniu[m] gentium. Et rursum alio in loco. Quis credidit auditui nostro, & brachium domini cui reuelatum est? iterum propheta in psalmo. Saluauit sibi dextera eius: & brachium sanctum eius. < Eccl. 10> Fecit autem deus pater in brachio suo potentiam, quia per filium suum humanam Indutum carnem debellauit principé huius mundi, & virtute potenti deiecit inimicum. Cæterùm eos mente cordis dispergere dicitur deus, humano more loquendo, quos obliuiscitur, & ita abiicit à sua memoria vt eoru[m] nolit recordari. Hi autem sunt, quos nescit & reprobat, quales sunt præsertim superbi, quos approbatoria sententia minime deus nouit. < Matth. 23 Psal. 17> Odibilis enim cora[m] deo est & hominibus superbia. Idcirco in proxime sequente versu potentes & animosos, de se magnum sapientes, & confidetes in virtute sua no[n] autem in deo, deicere suo gradu dicitur deus, & humiles corde exaltare, quoniâ qui se humiliat exaltabitur, & qui se exaltat humiliabitur. Et pro- pheta gg ij

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467 truly most high: who, after the mortal course of this life has been completed, is assumed with soul and body into the glory of immortality: in heaven she sits exalted near her Son, and raised above all the companies of the saints. 5. In the fifth verse. “And his mercy is unto generations.” Not only, he says, has he done great things to me who is mighty: but also in every nation; he who fears God is accepted by him. For the mercy of God is not extended to one generation alone, but forever, from generation to generation, from the descendants of the Jews to the descendants of the nations; or from the descendants of those present to the descendants of those to come, so that it is never denied or shut off to any age of mankind. And altogether a very similar sentiment is found in the psalm, where it says: “The mercy of the Lord is from eternity and unto eternity, upon those who fear him. And his justice is unto the children of children, to those who keep his covenant.” <Ps. 101> It must be understood, however, in this verse that the substantive verb “is” is implied, since it has connection with that singular nominative and plural dative. 6. In the sixth verse. “He has shown power in his arm.” The arm of the Lord is the Son of the eternal Father. For just as our arm is that by which we work, and is of the same nature as we are, so the word of God is called his arm, by which he made both the ages and all things, and of the same substance with him. And in this way that name is often taken in Holy Scripture, as when Isaiah says: <Isa. 52; Ps. 77> “The Lord has prepared his holy arm in the sight of all the nations.” And again in another place: “Who has believed our report, and to whom has the arm of the Lord been revealed?” Again the prophet in the psalm: “His right hand has saved him, and his holy arm.” <Eccl. 10> But God the Father wrought might in his arm, because through his Son, clothed in human flesh, he overthrew the prince of this world, and by mighty power cast down the enemy. Moreover, God is said to scatter them in the mind of his heart, speaking in human fashion, whom he forgets, and so casts away from his memory that he does not wish to remember them. These are those whom he does not know and rejects, such as especially the proud, whom God does not know by an approving judgment. <Matt. 23; Ps. 17> For pride is hateful before God and men. Therefore, in the verse that follows next, God is said to cast down the powerful and the proud, those who think highly of themselves and trust in their own strength, not in God, and to exalt the humble of heart, because he who humbles himself shall be exalted, and he who exalts himself shall be humbled. And the pro- phet gg ij

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CANTICORVM sus sit, ad gentium itidem illuminationem, & Israelitici denique populi glorificationem. 1 HANNOTATIONES. In primo versu. Nunc dimittis seruum tuum domine. Iam quasi cupiens dissolui & esse cum den hic venerabilis senex: petit a domino dimitti in pace, & mox de hoc mundo transire secundum diuinum responsum à spiritu sancto acceptum, quod non gustaret mortem nisi videret Christum domini, ex quo & id erat consequens: quòd postquam vidisset Christum domini: hinc esset migraturus, hoc ergo domini verbum: petit hic impleri. Et verbum dimittis: deprecandi notionem habere intelligatur, aut futuræ rei denunciationem, quasi dicat, nunc dimitte me obsecro in pace: vel posthac dimittes me, & huius mundi carcere per mortem solues. 2 In secundo versu. Quia viderunt oculi mei. Beati sane oculi qui Christum in carne viderunt, & per fidem contemplati sunt, sicut dictu est apostolis à Christo. Beati oculi: qui vident quæ vos videtis. Viderunt vtique oculi Simeonis corporales: Christu homine, oculi verò cordis eius: eunde deum. Cognouit enim Simeon & publice confessus est: ipsum esse salutare dei & Christu domini, missum ad totius mundi salutem, quod tantopere expetierant antiqui patres: suspirabundi & clamantes. Oste de nobis domine misericordiam tuam: & salutare tuum da nobis. Et iterum. Visita nos in salutari tuo, & similia. 3 In tertio versu. Quod parasti ante faciem omnium populorum. Hoc salutare suu parasse hic dicitur deus ante facie omnium populorum: quoniam non tantum ad Iudæorum salutem missus est Christus in mundum (sicut olim Moyses solum populum Hebræoru eduxit Aegypto: & Iosue eundem in terrâ promissionis induxit) sed ad totius mundi, omnium nationum & populorum saluationem, sicut illi à patre dictum est per Esaiam. Posui te in lucem gentium: vt sis salus mea vsque ad extremum terræ. Et propheta in psalmo eandem exprimit diuinæ visitationis gratiam: cu ait. Viderunt omnes fines terræ salutare dei nostri. 4 In quarto versu. Lumen ad reuelationem gêtium. Parauit quidem deus hoc salutare suum, tanquam lumen ad reuelationem siue illuminationem gentium: quoniam gentes ante Christi aduectum in densis erat tenebris constitutæ,

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CANTICORVM ...that it might be for the illumination of the nations as well, and finally for the glorification of the people of Israel. 1. ANNOTATIONS. On the first verse. Now lettest thou thy servant depart, O Lord. As though already longing to be released and to be with God, this venerable old man asks the Lord to let him depart in peace, and soon to pass out of this world according to the divine response received from the Holy Spirit, that he should not taste death unless he had seen the Lord’s Christ; from which it followed that after he had seen the Lord’s Christ, he was to depart hence. Therefore he asks that this word of the Lord be fulfilled here. And the word lettest thou depart is to be understood as having the sense of a petition, or as a declaration of a future thing, as if he were saying: now let me go, I beseech thee, in peace; or hereafter thou wilt let me go, and by death wilt loose me from the prison of this world. 2. On the second verse. Because mine eyes have seen. Blessed indeed are those eyes that saw Christ in the flesh and contemplated him by faith, as was said by Christ to the apostles: Blessed are the eyes which see the things that ye see. Certainly Simeon’s bodily eyes saw Christ as man; the eyes of his heart, however, saw the same as God. For Simeon knew and openly confessed that he was the salvation of God and the Christ of the Lord, sent for the salvation of the whole world, which the ancient fathers had so greatly desired, sighing and crying out: Show us thy mercy, O Lord, and grant us thy salvation. And again: Visit us in thy salvation, and the like. 3. On the third verse. Which thou hast prepared before the face of all peoples. Here it is said that God prepared this his salvation before the face of all peoples, because Christ was sent into the world not only for the salvation of the Jews (as once Moses alone led the Hebrew people out of Egypt, and Joshua brought the same people into the promised land), but for the salvation of the whole world, of all nations and peoples, as it was said to him by the Father through Isaiah: I have set thee for a light of the nations, that thou mayest be my salvation unto the end of the earth. And the prophet in the psalm expresses the same grace of divine visitation when he says: All the ends of the earth have seen the salvation of our God. 4. On the fourth verse. A light to the revelation of the nations. God has indeed prepared this his salvation as a light for the revelation or illumination of the nations, because the nations before Christ’s coming were set in deep darkness,

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EXPOS. 471 stitutæ, & cognitione diuina (quæ sola mentes illuminat) priuatæ. At cum Christus ipsis per apostolos est annunciatus: admirabili luce gratiæ & fidei sunt illustratæ, sicut prædixerat Esaias. Populus gētium qui ambulabat in te- <Esa. 9> nebris vidit lucem magnam: habitantibus in regione vm- bræ mortis, lux orta est eis. Parauit item deus hoc suum salutare, vt Israeliticæ plebis gloriam. quoniam ingens Hebræorum populo accessit gloria quod Christus secundum carnem ex eo processit, inter eum conuersatus est: suæque diuinitatis veritate doctrina & miraculis illi pri- <Psal. 147> mum manifestauit. Annunciat (inquit psalmus) verbum suum Iacob, iustitias & iudicia sua Israel. Non fecit tali- ter omni nationi, & iudicia sua nô manifestauit eis. IN ADVENTV DOMINI, AD CANTI- cum beatæ virginis, Antiphonæ. Sapientiæ quæ ex ore altissimi prodisti: attin- gens à fine vsq; ad fine fortiter, suauiterq; dis- ponês omnia. veni ad docedu[m] nos viâ prudetie. 2 O adonai & dux domus Israel, qui Moysi in igne flammæ rubi apparuisti, & ei in Sina legem de- disti. veni ad redimendum nos in brachio extento. 3 O radix Iesse qui stas in signum populorum: super quem continebunt reges os suum, quem gentes de- precabutur. veni ad liberandu[m] nos: ia[n] noli tardare 4 O clauis David & sceptrum domo Israel: qui ape- ris & nemo claudit, claudis & nemo aperit, veni & educ vinctum de domo carceris: sedentem in tenebris & vmbra mortis. 5 O oriens splendor lucis æternæ, & sol iustitiæ: veni & illumina sedente[m] in tenebris & vmbra mortis. 6 O Thoma Didyme per Christum quem meruisti ta- gere: te precib[us] oram altissonis, succurrere nobis miseris, ne dânemur cu[m] impus: in adu[n]ctu iudicis. 7 O rex gentium & desideratus earum, lapisque angu- laris qui facis vtraque vnum, veni salua hominem quem de limo formasti. [etc] iiiij O ema-

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EXPOS. 471 deprived of created nature, and of divine knowledge (which alone enlightens minds). But when Christ was announced to them through the apostles, they were illuminated with the wondrous light of grace and faith, as Isaiah had foretold: “The people of the Gentiles who walked in darkness have seen a great light; to those dwelling in the region of the shadow of death, a light has risen for them.” <Esa. 9> God also prepared this his saving act, as the glory of the people of Israel. For great glory was added to the Hebrew people, because Christ according to the flesh came forth from it, and lived among it; and first made known to it the truth of his divinity by doctrine and miracles. “He announces,” says the psalm, “his word to Jacob, his statutes and judgments to Israel. He has not done likewise for every nation, nor has he made his judgments known to them.” <Psal. 147> IN ADVENT OF THE LORD, TO THE CANTICLE OF THE BLESSED VIRGIN, ANTIPHONS. 1 O Wisdom, who came forth from the mouth of the Most High, reaching from one end to the other mightily, and sweetly ordering all things: come to teach us the way of prudence. 2 O Adonai and leader of the house of Israel, who appeared to Moses in the fiery flame of the bush, and gave him the law on Sinai: come to redeem us with an outstretched arm. 3 O Root of Jesse, who standest as a sign for the peoples; before whom kings shall shut their mouths, whom the nations shall plead for: come to deliver us; now do not delay. 4 O Key of David and scepter of the house of Israel, who openest and no one closes, who closest and no one opens: come and bring forth the captive from the house of prison, the one sitting in darkness and the shadow of death. 5 O Dayspring, splendor of eternal light, and sun of justice: come and enlighten the one sitting in darkness and the shadow of death. 6 O Thomas Didymus, through Christ whom you were worthy to touch: by your prayers we beg you, most high one, to help us miserable ones, lest we be given over with the wicked at the coming of the judge. 7 O King of the nations and their desire, and cornerstone who makes both one: come save the man whom you formed from the dust. [etc] iiiij O ema-

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CANTICORVM 8 O emanuel, rex & legifer noster, expectatio gētium & saluator earum, ueni ad saluandum nos domi- ne deus noster. 9 O uirgo uirginum, quomodo fiet istud? quoniam nec primam similem uisa es nec habere sequentem, fi- liæ Hierusalem, quid me admiramini? diuinum est mysterium hoc quod cernitis. Antiphona dicitur vox reciproca: duobus choris al- ternatim canentibus, quasi vox voci contraposita. Et ea est clausula siue sententia sacra: quæ inchoatur ante psal- mum quemlibet, eo quæ finito integrè dicitur. Debet au- tem ea dictio Græca proferri penultima longa cótra, mo- rem tritum atque vulgatum: quonia[m] in tertia syllaba scri- bitur apud Græcos per , quæ semper producitur. Porrò ritum canendi antiphonas in ecclesia apud Latinos, pri- mum sanctus Ambrosius episcopus Mediolanensis tran- tulit à Græcis: apud quos hic ritus iam inoleuerat & in v- sum transferat, ex instituto beati Ignatij episcopi Antio- cheni & apostolorum discipuli, qui per visionem in cælu[m] raptus: audiuit angelicos spiritus per antiphonarum reci- procationem summæ trinitati hymnum laudis canentes. Et ad ipsorum imitationem constituit hunc canendi mo- dum etiam in ecclesiastica functione obseruari debere. Nonnullas autem antiphonarum hic elucidare operæ pre cium visum est: eas præsertim quæ ex sacris literis colle- ctæ conflatæque sunt, & ex earum pendent intelligentia, quales sunt hæ nouem, quæ postremis diebus aduëtus do minici dicuntur ad sacrae virginis Mariæ canticum in of- ficio vespertino, insinuantque nobis vehemens antiquo- rum patrum desiderium de aduentu Christi in carne. Li- cet enim in Abrahæ sinu tum placide requiescerent certi in perpetuæ lucis regionem se demum ituros: longas ta- men moras dilationis dominici aduentus pertæsi, ardenti- bus expectabant votis accelerari missione Christi in mu- dum, dicentes quod est apud Esaiam. Emitte agnui domi- ne dominatorem terræ: de petra deserti ad montem filiæ Syon. Et illud item. Vtinam dirumperes cælos & descen- deres. Rursum & illud apud eudem Rorate cæli de super &

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CANTICLES 8 O Emmanuel, our king and lawgiver, the expectation of the nations and their savior, come to save us, Lord our God. 9 O Virgin of virgins, how shall this be? For neither have you been seen as one like the first, nor will you have a successor. Daughters of Jerusalem, why do you marvel at me? This is a divine mystery that you behold. An antiphon is called a reciprocal voice: when two choirs sing alternately, as though voice is set against voice. And it is a sacred closing phrase or sentence, which is begun before any psalm and is fully said after it is finished. But this Greek expression should be pronounced with the penultimate long, contrary to the common and popular custom, because it is written by the Greeks with an accent on the third syllable, which is always lengthened. Moreover, the custom of singing antiphons in the church among the Latins was first brought over from the Greeks by Saint Ambrose, bishop of Milan; among whom this rite had already become established and was transferred into use by the institution of Blessed Ignatius, bishop of Antioch and disciple of the apostles, who, having been carried up to heaven in a vision, heard angelic spirits singing hymns of praise to the Most Holy Trinity by the alternation of antiphons. And in imitation of them he determined that this manner of singing should also be observed in ecclesiastical use. Now it seemed worthwhile to explain here several antiphons, especially those which are composed and formed from the sacred writings and depend for their meaning upon them, such as these nine, which are said on the final days of Advent in the office of Vespers before the canticle of the Blessed Virgin Mary, and which suggest to us the ardent longing of the ancient Fathers for Christ's coming in the flesh. For although they were then resting peacefully in Abraham's bosom, certain that they would at last go into the region of everlasting light, nevertheless, weary of the long delay of the Lord's coming, with burning desires they awaited the sending of Christ into the world to be hastened, saying what is found in Isaiah: Send forth, O Lord, the ruler of the earth: from the rock of the desert to the mountain of the daughter of Zion. And also this: Would that you would rend the heavens and come down. Likewise that other passage from the same prophet: Drop down, O heavens, from above, and…

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EXO. 473 & nubes pluant iustum: aperiatur terra & germinet saluatorem. Demùm & illud in psalmo. Domine deus virtutum conuerte nos: & ostende faciem tuam & salui erimus, & similia id genus. Vnde beatus Bernardus horum attentione spiritu deuotionis & compunctionis accensus: sermone se cudo super cātica ait. Ardorē desiderij patru[m] suspirantium Christi in carne præsentiā frequétissime cogita[n]s: co[n]pugor & confundor in memetipso, & nunc vix contineo lachrymas: ita pudet temporis torporisque miserabilium temporum horum. Cui na[n]q[ue] nostru[m], tantu[m] ingerat gaudiu[m] gratiæ huius exhibitio: quantu[m] sanctis veteribus accenderat desiderium: promissio? Hæc Bernardus. Quòd si ipse totus amore diuino seruens: & ardens vt facula ingemiscebat segnitiem animoru[m] sui temporis, no[n] magnifacientiu[m] tantæ gratiæ munus exhibitum: quid igitur nobis agendu[m]? qui omnino gelidi sumus & scythica glacie frigidiores: neq[ue] cæ lestis in cordibus nostris percipimus amoris scintillâ. Certè quoniam tepidi sumus: timendu[m] summopere ne euomamur de ore domini, sicut ipse in Apocalypsi comminatur. < Apoc. 3.> < Mass. 24.> Quid item de nostris dicendu[m] temporibus: nisi quoniam abundauit iniquitas, multorum charitatem nunc refriguisse? Verum vt huiusmodi à nobis corpor noxius expellatur excitanda sunt alacrius corda nostra his exclamatoriis ad deum & piis antiphonis: ardentia desideria, sedula vota, et gemebunda suspiria sanctorum patrum ex instituto ecclesiastico (vt dictum est) significantibus. His tanquam flabelis crebro agitatu commouenda sunt nostra præcordia: vt excussa segnitie concipiant vel exiguum pij affectus incendium. Quin immò non aberraverit meo ludicio qui totum gen[us] humanum intellexerit has affectuosas ad dei filiu[m] preces effundere, assiduisq[ue]; illum efflagitationibus pulsaro: vt diutissime expectatus post tantâ moram tandem veniat in mundum, & naturam humanam à captiuitate dæmonis, à carcere peccati, à tenebris erroru[m] sua visitatione liberet. Vnde & vnaquaque ferè istarum antiphonaru[m] circa finem cōtinet verbu[m] deprecatoriu[m]: inuitas pariter & rogans vt le sus Christus salutaris suus & redemptor veniat, & liberet humanam propaginem à graui vinculo seruitutis. Et certè ipsi sancti patres qui expectabant redemptione Israel: non tam pio se quàm pro toto humano genere (cui apud deum

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EXO. 473 "And let the clouds rain down the righteous one; let the earth be opened and bring forth the savior." Finally also that saying in the psalm: "O Lord God of hosts, convert us, and show us your face, and we shall be saved," and similar texts of this kind. Hence blessed Bernard, moved by attention to these things and kindled with the spirit of devotion and compunction, says in a sermon on the Song of Songs: “Frequently pondering in my mind the longing of the fathers who sighed for the presence of Christ in the flesh, I am overcome and confounded in myself, and now I can hardly restrain my tears: so ashamed am I of the torpor of the miserable times of these days. For to whom among us does the bestowal of this grace bring as much joy as the promise had kindled desire among the holy men of old?” This is Bernard. But if he himself, all aflame with divine love and burning like a torch, groaned over the sluggishness of the souls of his time, who did not greatly value so great a gift bestowed, what then are we to do? We who are altogether cold, and colder than Scythian ice, and who perceive in our hearts not even a spark of heavenly love. Certainly, since we are lukewarm, we must greatly fear lest we be spewed out of the mouth of the Lord, as he himself threatens in the Apocalypse. What then is to be said of our times, except that iniquity has abounded and the charity of many has now grown cold? But in order that such a harmful disease may be driven from us, our hearts must be stirred more eagerly by these exclamatory prayers to God and pious antiphons, which, as was said, signify the ardent desires, earnest petitions, and sorrowful sighs of the holy fathers according to ecclesiastical practice. By these, as by little windmills, our inmost hearts must be frequently moved, so that, shaken free of sluggishness, they may conceive at least a small flame of holy affection. Indeed, in my judgment, he would not be far wrong who would understand the whole human race as pouring forth these affectionate prayers to the Son of God, and as continually knocking at him with repeated entreaties, that, after so long a delay, he might at last come into the world and by his visitation free human nature from the captivity of the devil, from the prison of sin, from the darkness of errors. Hence nearly every one of these antiphons contains near the end a word of supplication, inviting and begging that Jesus Christ, its salvation and redeemer, may come and free the human race from the heavy bond of servitude. And certainly the holy fathers themselves, who were waiting for the redemption of Israel, did not wait with such pious longing for themselves as for the whole human race, for whom before God

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CANTICORVM 474 deum fungebantur legatione) has lachrymosas profundût preces in auribus diuinæ maiestatis. Quomodo enim pro scipsis orare dicentur diuinam sapientiam: vt veniat & doceat eos viam prudentiæ? qui præsentis vitæ iam cursum peregerant: neque amplius indigebant vt notam faceret eis deus viam in qua ambularent. Pro toto vtique humano genere illam effundunt orationem, & prudentiæ viam illi monstrari expetunt: sicut & hominem saluari totamq[ue] hominum societatem & multitudinem, de limo terræ formatam, neque enim ibi de hoc aut illo homine particuliari loquuntur: sed de tota natura humana, cuius expetunt liberationem. 1 IANNOTATIONES. In prima antiphona. O sapientia quæ ex ore altissimi prodisti. Hæc verba ad æternam <1. Cor. 1.> diriguntur sapientiam, quæ dei filius est: vt scribit apostolus ad Corinthios. Nos autem prædicamus Christum: det <2. Eccle. 24.> virtutem & dei sapientiam. Quòd autem ipsa ex ore altissimi prodierit: testis est ecclesiasticus (vnde hoc sumptu est) dicens de ea. Ego ex ore altissimi prodiui: primogenita ante omnem creaturam. Idipsum verò de diuina dicitur sapientia: quoniam ipsa ex virtute substantiaque paterna ab æterno genita est. Et os quidé altissimi nominat ecclesiasticus in deo: qui nullis ex partibus componitur, vt generationis <3. Sap. 8.> etus ineffabilis exprimat mysterium per manudictionem & similitudinem verbi sensibilis: quod ore humano formatur ac profertur, ita superintellectuale, ac spirituale verbum: ore diuino patris progignitur. Attingere verò à fine vsque ad finem fortiter, & omnia suauiter disponere: eadem sapientia hic prædicatur ex libro sapientiæ, dicente de hac superdiuina sapientia. Attingit ergo à fine vsque ad finem fortiter: & disponit omnia suauiter. Et vtrunque sanè horum: meritò illi attribuitur. Illud quidem: quia à supremis altissimisque angelicorum spirituum substantiis per intermedia omnia ad extremas vsque & infimas rerum species se expandit, omnia permeans & penetrans. Hoc verò, quia sapientissimis suæ prouidentiæ legibus omnia moderatur, regit ac gubernat: vt cuiusque fort natura, captus & ratio. 2 In secunda antiphona. O adonai & dux domus Israël. Adonai Hebræum vocabulum: vnum est ex propriis dei

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CANTICORUM 474 they discharged the office of ambassadors to God) pour out these tearful prayers in the ears of the divine majesty. For how can they be said to pray for themselves for divine wisdom: that it may come and teach them the way of prudence? They who had already completed the course of present life, and no longer needed that God should make known to them the way in which they should walk. For the sake of the whole human race indeed they pour forth that prayer, and seek that the way of prudence be shown to it: as also that man may be saved, and the whole society and multitude of men, formed from the dust of the earth. For there they do not speak of this or that particular man, but of the whole human nature, whose liberation they desire. 1 NOTES. In the first antiphon. O wisdom, who camest forth from the mouth of the Most High. These words are directed to eternal wisdom, who is the Son of God, as the Apostle writes to the Corinthians: But we preach Christ, the virtue and wisdom of God. And that he himself came forth from the mouth of the Most High is testified by Ecclesiasticus, from whom this is taken, saying of her: I came forth from the mouth of the Most High, the firstborn before every creature. The same thing is said of divine wisdom: for she was begotten from eternity from the power and substance of the Father. And Ecclesiasticus calls God the mouth of the Most High, who is composed of no parts, in order to express the ineffable mystery of generation by means of the guidance and likeness of a sensible word, which is formed and uttered by the human mouth, so that in like manner the superintellectual and spiritual word is begotten from the divine mouth of the Father. To reach from end to end mightily, and to dispose all things sweetly: this same wisdom is here proclaimed from the Book of Wisdom, which says of this superdivine wisdom: Therefore she reaches from end to end mightily, and disposes all things sweetly. And truly both of these are rightly attributed to her. The first, because from the highest and most exalted substances of angelic spirits, through all intermediate things, even to the last and lowest species of things, she extends herself, permeating and penetrating all things. The second, because by the most wise laws of her providence she moderates, rules, and governs all things, according to the nature, capacity, and reason of each. 2 In the second antiphon. O Adonai and leader of the house of Israel. Adonai is a Hebrew word: it is one of the proper names of God.

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EXO. 475 dei nominibus, in sacris literis & præsertim psalmis frequé tissimum: loco cuius: Latini interpretaui sunt dominus, co- que passim vtuntur, quod de filio dei sæpius dictum inue[n] nitur, vt in psalmo octauo. Domine dominus noster: quàm admirabile est nomen tuum in vniuersa terra. Et alio in lo co. Dominus fortis & potens: dominus potens in prælio. <Psal.8.> Et paulò post. Dominus virtutum: ipse est rex gloriæ, & multis aliis in locis. Dux autem domus Israel dicitur Christus apud Micheam prophetam: cum ait. Et tu Bethleem <Psal.23.> terra Iuda: nequaquam minima es in principibus luda, ex te enim exiet dux qui regat populum meum Israel. Et ita quidem nominatur: quoniam totius sacra congregationis fidelium & fide deum quærentiu dominator est & rector. At quomodo domin[us] Moysi in igne flammæ rubi aparuerit: ostendit Exod. cap. 3. Et quomodo in monte Sinai legé <Mich.5.> illi dederit: enarrat idem lib. cap. 19. & 20. Demùm extentum brachium vocat hic author (quisquis is fuerit: nam id nihil refert) ingentem fortitudinem ac virtutem: promptam ad ferendum auxilium, quoniam & nos cum brachiu[m] extendimus: vires nostras explicamus & accingimus nos operi vt feramus cuiquam suppetias, aut arduum opus moliamur. Et sumptus est modus ille loquendi, ex sacra scriptura sæpius vtente consimili genere locutionis, vt apud Hieremiam. Debellabo ego vos in manu extenta: & in brachio forti. 3 In tertia antiphona. O radix Iesse qui stas in signum <Hiere.21.> populorum. Hoc dictum sumptum est ex Esaiæ dicente. In <Esa.11.> die illa radix Iesse qui fiat in signum populorum: ipsum gentes deprecabuntur. Vbi radix Iesse dicitur Christus dominus <Lucæ 2?> noster: quoniam de radice Iesse egressus est de stirpe David filij Iesse secundum carnem progenitus, ad quæ denotandum subiungitur relatiuum masculinum, quod no[n] ad nomen antecedens expressum, sed ad rei significatæ nomen Christus referatur. Stat autem in signum populorum <Lucæ 2?> dominus noster, vtpote in signum salutis gentium, quando suæ passionis tempore exaltatus fuit in cruce, vt omnia ad se traheget. Hinc Simeon dixit de illo. Ecce positus <Lucæ 2?> est hic in ruinam & in resurrectionem multorum, & insignum cui contradicetur. Quod verò subiungitur, ipsum <Lucæ 2?> gentes deprecabuntur, impletum est post resurrectionem

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of names, in sacred writings and especially in the psalms very frequent: in place of which the Latins have translated dominus , and use it everywhere; which is found said repeatedly of the Son of God, as in Psalm 8: “Domine dominus noster: quam admirable is thy name in all the earth.” And in another place: “Dominus fortis et potens: dominus potens in prælio.” And a little later: “Dominus virtutum: ipse est rex gloriæ,” and in many other places. But the leader of the house of Israel is called Christ by the prophet Micah, when he says: “And thou Bethlehem, Psal. 23. land of Judah, thou art by no means the least among the princes of Judah; for out of thee shall come forth a leader who shall rule my people Israel.” And so indeed he is named, because he is the ruler and governor of the whole sacred congregation of the faithful and of those who seek God by faith. But how the Lord appeared to Moses in the flame of the burning bush is shown in Exodus, chapter 3. And how he gave the law to him on Mount Sinai is related in the same book, chapters 19 and 20. Lastly, the author here calls the extended arm (whoever he may have been, for that does not matter) great strength and power, ready to bring help; for when we too extend our arm, we display our strength and prepare ourselves for action, to bring aid to anyone, or to undertake a difficult task. And that manner of speaking is taken from sacred Scripture, which often uses a similar kind of expression, as in Jeremiah: “I will fight against you with an outstretched hand and with a strong arm.” 3 In the third antiphon: “O radix Iesse qui stas in signum” Hierem. 21. of the peoples. This saying is taken from Isaiah, who says: “In that day the root of Jesse, who shall stand as a sign of the peoples, the nations shall seek him.” Esa. 11. Where the root of Jesse is called Christ our Lord, because from the root of Jesse he came forth from the line of David, being born according to the flesh from Jesse’s son; and to indicate this, the masculine relative pronoun is added, which refers not to the antecedent noun expressed, but to the name of the thing signified, Christ. And our Lord stands as a sign of the peoples, Lucæ 2? namely as a sign of salvation for the nations, when in the time of his passion he was lifted up on the cross, that he might draw all things to himself. Hence Simeon said of him: “Behold, this child is set for the fall and rising again of many, and for a sign that shall be contradicted.” And what is added, “the nations shall seek him,” was fulfilled after the resurrection.

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426 CANTICORVM nem & ascensionem domini, quando per apostoloru[m] prædicationem gentes Christi fidem promptissime susceperu[n]t ipsumque vt verum deum adorarunt. Demùm ea particula supradictis & iam explicatis sententiis in hac antiphona interiecta, super quem continebunt reges os suum: ex < Esa. 51> 51. Esa. cap. sumpta est vbi ait propheta de Christo. Iste asperget gentes multas: super eum co[n]tinebunt reges os suu[m], ne scilicet irreuerenter quippiam de eo loquatur aut effutiant sed vt minores solent in maiorum præsentia: ob venerationem illius conticescent, sibique silentium imponent. 4 In quarta antiphona. O clavis David & sceptrum domus Israel. Quod in fronte huius antiphonæ positum est, & prætermissa secunda particula deinde subnectitur: ex 3. cap. Apoca. est depromptu[m], dicente de Christo. Hæc dicit < Apo. 3.> sanctus & ver[us], qui habet clauem David qui aperit & nemo claudit, claudit & nemo aperit. Quem locum exponés eximius pater Ricardus de sancto Victore, in explanatio- ne sua super Apocalypsin, ait. Hæc dicit sanctus & ver[us] sanctus in bonitate, verus in promissione: qui eo quòd sanct[us], nunquam peccat, & quia verus: nunquam metitur, & quia habet clauem David: cui vult mysteria sapientiæ aperit & largitur. Quid enim per clauem David apparens filij hominis similitudo nobis rectius designauit: quàm gratia spiritualis sapientiæ, quæ & David & aliis prophetis mysterium humanæ redemptionis luculentur aperuit? Quæ specialiter & nominatim non inconuenienter dicitur David: & propter prærogatiuam manifestationis, & propter promissionem sibi factam: Qui aperit: & claudit, aperit corda ad intelligentiam fidei, aperit ora ad prædicationem verbi aperit intellectus scripturarum, aperit naturas rerum: aperit sensum ad cognitionem, aperit affectum ad dilectione[m], aperit linguam doctorum ad docendum, aperit corda populorum ad credendum. Et quoniam quæ electis aperit, reprobis claudit: rectè dicitur, claudit & nemo aperit. < Act. 4.> Quòd autem ipso aperiente nemo potest claudere: testantur apostoli in actibus suis dicentes. Non possumus quæ vi dim[us] & audivimus non loqui. Et post pauca de Iudæis. No[n] < Act. 6.> poterant sapientiæ resistere & spiritui: qui loquebatur. Ipso verò claudente reprobis, exigentibus peccatis suis, ea quæ recta sunt, nemo potest aperire, quia nemo potest cor- riger

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426 CANTICLES and the Ascension of the Lord, when through the preaching of the apostles the nations most readily received the faith of Christ and worshipped Him as true God. Finally, that particle inserted into the above-mentioned and already explained sayings in this antiphon, “over whom kings shall shut their mouth”: is taken from Isaiah 51, where the prophet says of Christ: “This shall sprinkle many nations; over Him shall kings shut their mouth,” namely so that they may not speak anything irreverently of Him or utter it, but, as inferiors are wont in the presence of their betters, out of reverence for Him they will fall silent and impose silence upon themselves. 4. In the fourth antiphon: “O Key of David and scepter of the house of Israel.” What is placed at the beginning of this antiphon, and the second part omitted and then added, is taken from chapter 3 of the Apocalypse, where it is said of Christ: “Thus says the holy and true one, who has the key of David; who opens and no one closes, who closes and no one opens.” Explaining this passage, the eminent Father Richard of Saint Victor, in his exposition on the Apocalypse, says: “Thus says the holy and true one: holy in goodness, true in promise; because he is holy, he never sins, and because he is true, he never lies; and because he has the key of David, he opens and grants to whom he wills the mysteries of wisdom. For what, indeed, did the apparent likeness of the Son of Man more rightly designate for us by the key of David than spiritual grace of wisdom, which both to David and to other prophets opened clearly the mystery of human redemption? This, especially and by name, is not incongruously called David, both because of the prerogative of manifestation and because of the promise made to him: ‘Who opens and closes’—he opens hearts to the understanding of faith, opens mouths for the preaching of the word, opens the understanding of the Scriptures, opens the natures of things; he opens the sense to knowledge, opens the affection to love, opens the tongue of teachers for teaching, opens the hearts of the people for believing. And because what he opens for the elect he closes to the reprobate, it is rightly said, ‘and no one opens.’ As to the fact that no one can close when he opens: the apostles bear witness in their Acts, saying, ‘We cannot but speak the things which we have seen and heard.’ And shortly afterward concerning the Jews: ‘They were not able to resist wisdom and the spirit that was speaking.’ But when he closes to the reprobate, as their sins require, no one can open what is right, because no one can correct

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CANTICORVM Nec primam similem visa es nec habere sequentem. Sola. sine exemplo placuisti foemina Christo. Ex quibus quidem carminibus: duo prima propter eorum dignitatem & grauitatem accommodata sunt ex instituto ecclesiastico ad principium missæ, quæ in commemorationem sacrosanctæ virginis celebrari solet. Quintum itidem carmen: pro versu illius principij missæ plærunque cæteris solet annecti. Porrò in reliqua hui nonæ antiphonæ particula: beata virgo Maria respondere Inducitur interrogationi fidelium animarum iam propositæ, & in sua resposione nihil sibi (vt humilium spiritui mos est) ascribit: sed omnia deo tribuit: & in eum solum refert vniuersa. Filix: Hierusalem (inquit) & animæ fideles, visionem pacis amantes, contemplationi deditæ, & ad deum qui vera pax est animo suspirantes: quid me admiramini, quasi mea virtute factum sit hoc opus? quid me obstupescitis: quasi author fuerim & effectrix tanti miraculi? quid me suspensæ intue mini: quasi contulerim quippiam ad hoc inauditum omnibus seculis & nouum mysterium? Definite quæso meipsam admirari, & diuinam potius magnificate virtute, quæ tantum confecit opus. Nolite mei admiratione duci: sed supercælestem prædicate potentiam, quæ hoc ineffabile in me explevit sacramentum. Vos tantum moueant harum miracula rerum: quòd à deo (qui facit mirabilia magnasolus) peracta sunt & consummata. Nam diuinum est mysterium hoc quod cernitis: non humanum. Id planè angelo nunciante coeptum est: spiritu sancto in me superueniente effectum, & virtute altissimi mihi obumbrante completum. Ipsi igitur soli qui sua dignatione tantum in me & supercæleste operatus est mysterium: qui sua benignitate hoc quod cernitis miraculum in me peregit, qui denique sola sua gratia hoc merito admirandum in me perfecit sacramentum: tota laus tribuatur, benedictio & gratiarum actio in secula seculorum. Amen. POST NATIVITATEM DOMINI, de beata virgine: antiphonæ. Admirabile commercium, creator generis humani animatum corpus sumens de virgine: nasci dignatus est, procedens homo sine

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CANTICLES You were seen to be neither like the first nor to have the next. Alone, without example, you pleased Christ, O woman. From these songs, indeed, the first two, because of their dignity and gravity, are suitably appointed by ecclesiastical custom for the beginning of Mass, which is usually celebrated in commemoration of the most holy Virgin. Likewise the fifth song is commonly joined to the verse of that beginning of Mass. Moreover, in the remaining part of this ninth antiphon, the blessed Virgin Mary is brought in answering the question already proposed by faithful souls, and in her answer she ascribes nothing to herself, as is the custom of a humble spirit; but attributes all things to God, and refers everything to Him alone. “Daughters of Jerusalem,” she says, and faithful souls, lovers of the vision of peace, devoted to contemplation, and sighing in spirit toward God, who is true peace: why do you wonder at me, as though this work were done by my power? Why are you astonished at me, as though I were the author and accomplisher of so great a miracle? Why do you gaze on me in suspense, as though I had contributed anything to this mystery unheard of in all ages and new to all? Cease, I pray, to marvel at me, and rather magnify the divine power that has accomplished so great a work. Do not be led by admiration of me; rather proclaim the supernal power, which has fulfilled in me this ineffable sacrament. Let the marvels of these things move you only in this: that they were brought about and completed by God, who alone works great wonders. For this mystery that you behold is divine, not human. It was indeed begun when the angel announced it, brought to effect when the Holy Spirit came upon me, and completed when the power of the Most High overshadowed me. Therefore to Him alone, who by His gracious favor has wrought so great a supernal mystery in me, who in His kindness has brought to pass in me this miracle that you behold, who finally by His own grace has accomplished in me this sacrament worthy of wonder, be all praise, blessing, and thanksgiving for ever and ever. Amen. AFTER THE NATIVITY OF THE LORD, antiphons of the blessed Virgin: Wondrous exchange, Creator of the human race, taking a living body from a virgin: He has deigned to be born, coming forth as man without

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EXPO. 481 sine semine: largitus est nobis suam deitatem. 2 Quando natus es ineffabiliter de uirgine: tunc imple- tæ sunt scripturæ, sicut pluuia in uellus descendi- sti: ut saluum faceres genus humanum, te lauda- mus deus noster. 3 Rubum quem uiderat Moyses incombustum: conser- uatam agnouimus tuam laudabilem uirginitatem dei genitrix, intercede pro nobis. 4 Germinauit radix Iesse: orta est stella ex Iacob, uir- go peperit saluatorem: te laudamus deus noster. 5 Ecce maria genuit nobis saluatorem, quem Ioannes uidens, exclamauit dicens, ecce agnus dei, ecce qui tollit peccata mundi. 6 Mirabile mysterium declaratur hodie, innouantur na- turæ: deus homo factus est: id quod fuit permansit, et quod non erat assumpsit, non commixtionem passus neque diuisionem. 7 Magnum hæreditatis mysterium, templum dei factus est uterus nesciens uirum: no[n] est pollutus ex ea car nem assumens, omnes gentes uenient dicentes glo- ria tibi domine. 8 H[oc] c[aus]a septem antiphonæ ex constitutione ecclesiastica ca- tari solêt in honore sacratissimæ virginis Mariæ inter fe- stum natiuitatis domini & purificationis eiusdem virginis quòd digne admodu[m], præclarè & luculenter explicat my- steriu[m] dominicæ incarnationis, veteris quidè testamenti fi guris præsignatum: sed iam illis completis absolutum & mundo exhibitum, quæadmodum annotationes pro more singulis applicandæ, ampli[us] ia[m] enodabunt. Neque quispiu[m] de his antiphonis præcedentibus ité & sequentibus aut re- sponsoiis aliisve ad vsum ecclesiasticu[m] accomodatis sen- tentiis sacris impendio solicitus sit: quisna[m] author ea co[m]po suerit, aut quo tempore illa sint instituta. Na[m] idipsum de- terminare, admodu[m] difficile foret: cu[m] de certo eorum au- hh thoro

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EXPO. 481 without seed: he bestowed on us his divinity. 2 When you were born ineffably of the Virgin, then the Scriptures were fulfilled; as rain upon the fleece you came down, so that you might save the human race; we praise you, our God. 3 The bush which Moses had seen unconsumed: we have recognized your praiseworthy virginity preserved, O Mother of God; intercede for us. 4 The root of Jesse has sprung forth; a star has risen out of Jacob; the Virgin has borne the Savior: we praise you, our God. 5 Behold, Mary has borne for us a Savior, whom John, seeing, cried out, saying: Behold the Lamb of God, behold him who takes away the sins of the world. 6 A marvelous mystery is revealed today, nature is renewed: God has been made man; what he was, he remained, and what he was not, he assumed, suffering neither confusion nor division. 7 A great mystery of inheritance: the womb of the one who knew no man became the temple of God; the flesh assumed from her was not defiled; all nations shall come, saying: Glory to you, O Lord. 8 For this reason, the seven antiphons are usually sung by ecclesiastical ordinance in honor of the most holy Virgin Mary between the feast of the Nativity of the Lord and the Purification of that same Virgin, because they fittingly, most clearly, and brightly explain the mystery of the Lord’s Incarnation, prefigured indeed by the figures of the Old Testament; but now, those figures having been fulfilled, completed, and displayed to the world, as the annotations will more fully explain each one in due course. Nor should anyone be unduly concerned about these antiphons preceding, as well as the responsories and other sacred sayings adapted for ecclesiastical use: who composed them, or at what time they were established. For to determine that would be quite difficult, since concerning their certain author

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thore nequaquam constet, aut tempore institutionis ipsorum. Neque id etiam noscere multum conducit aut cõfers ad rem, quoniam ignorato authore non minus eorum sententia dinoscitur esse præclara, digna & cum magna religione amplectenda: quam si certus nosceretur author. Ideò in his omnibus tenendum censeo id Senecæ verbum. Non à quo dicatur, sed quid dicatur attende. 1 IANNOTATIONES. In prima antiphona. O admirabile commercium. Duorum inter se diuersorum in vnú coniunctio: commercium dici solet. Natura autem divina & humana, longo abinuicem & improportionali distât intervallo: attamen vnitæ sunt in vna Christi persona. Est igitur consortium illud verè admirabile: quo summum coniungitur imo, diuinum humano: æternum temporali, immensum finito, incomprehensibile circunscripto, impassibile passibili, immortale mortali. Cæterùm rectè subiugitur humani generis creator animatum corpus sumpsisse de virgine: animatum inquam anima rationali, ne quis cù hæreticis insaniens & delirans, putet eum aut phantasticu[m] sumpsisse corpus aut de cælo & non ex virginis substantia aut corpus tantum sine anima, aut animam sensitivam non autem rationalem accepisse. Quia enim perfectus processit homo: ex anima rationali & humana carne erat verè subsistens. Processit autem sine semine: quia sine viri consortio & operatoria spiritus sancti virtute homo facto est. Demùm suam nobis largitus est deitatem: vt qui de nostro genere sumpsit humanitatem, de suo nobis impartiret deitatem suæque divinitatis participationem. 2 In secunda antiphona. Quando natus es ineffabiliter. In principio huius antiphonæ, verbum substantiuu[m] secundæ personæ es, legendu[m] est: & non in tertia persona, est quoniam in tota ista antiphona, sermo ad Christu[m] deu[m] & hominem dirigitur: sicut in tertia antiphona ad sacrosancta virgine, & ergo per secundæ personæ verba aut pronomina: sermonis contextus formari debet. Neq[ue] ociose aut superuacuè hic dictum quis putet Christu[m] ineffabiliter natum esse de virgine. Siquidem incloquibile & humanis verbis inexplicabile est mysterium dominicæ natuitatis secundum carne: quo virgo facta est mater: & deus homo, vt no[n] tantum de æterna filij dei natuitate à patre secudu[m] deta-

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this by no means can be established, nor the time of their institution. Nor does it help much, or contribute to the matter, to know this; because, even if the author is unknown, their teaching is no less recognized as excellent, and worthy to be embraced with great reverence, than if the author were certainly known. Therefore in all these matters I think that saying of Seneca should be held to: Not by whom it is said, but what is said, pay attention. 1. NOTES. In the first antiphon, O admirable exchange. The union of two different things into one is usually called an exchange. But the divine and human natures are separated from one another by a long and disproportionate interval; nevertheless they are united in the one person of Christ. Therefore that fellowship is truly admirable: whereby the highest is joined to the lowest, the divine to the human, the eternal to the temporal, the immense to the finite, the incomprehensible to the circumscribed, the impassible to the passible, the immortal to the mortal. Moreover, it is rightly added that the creator of the human race took an animated body from the virgin: animated, I say, with a rational soul, lest anyone, raving and delirious with the heretics, should think that he took either a phantom body, or one from heaven and not from the substance of the Virgin, or only a body without a soul, or a sensitive soul but not a rational one. For because he came forth as a perfect man, he truly subsisted from a rational soul and human flesh. But he came forth without seed, because, without the association of a man and by the working power of the Holy Spirit, he was made man. Finally, he bestowed his divinity upon us: so that he who took humanity from our race might grant us divinity from his own, and participation in his divinity. 2. In the second antiphon, When you were born ineffably. At the beginning of this antiphon, the substantive verb of the second person, es, must be read, and not in the third person, est; because in this whole antiphon the discourse is directed to Christ God and man, just as in the third antiphon it is directed to the most holy Virgin. Therefore, by means of words or pronouns of the second person, the structure of the speech must be formed. Nor should anyone think that it was said here idly or needlessly that Christ was born ineffably of the Virgin. For the mystery of the Lord’s nativity according to the flesh is unspeakable and in human words inexplicable: by which a virgin was made a mother, and God a man, so that not only from the eternal nativity of the Son of God from the Father according to the de-

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484 CANTICORVM hanc magnam. Reuera etenim visio magna fuit: quæ & præsens tunc miraculu[m] exhibuit, & incarnatione[m] verbi ac virginis matris integritate[m] perpetuam præsignauit, hæc il- le. Cæterum pro sententia præsentis antiphonæ perfectè capienda, subaudiendu[m] est verbu[m] substantiu[m] esse: quod illos duos accusatiuos vnu[m] explicantè figurâ & alteru[m] re figuratam, connectat adinuicé, vt hic habeatur sensus. O dei ge nitrix, agnouimus rubum quem viderat Moyses incobustu[m] esse tuam laudabilem virginitatem conseruatâ. Esse inqua[m], non secundum rem & substantiam: sed secundum significationem & repræsentationem, propter figuræ ad figuratum habitudinem ac affinitatem, quomodo & Paulus dicit de petra quæ scaturiuit populo Israel aquam in deserto quòd erat Christus: quia Christum præsignabat. <1. Cor. 10.> 4 In quarta antiphona. Germinavit radix Iesse. Prædixerat quidem Esaias. Egregietur virga de radice Iesse, & flos de radice eius ascèdet: & requiescet super eum spiritu[m] domini. Quib[us] verbis designauit sacra[m] virginè Mariâ nomine virge[m] ibi expressam: de stirpe Iesse oriturâ: & dominu[m] nostru[m] Iesum Christu[m] per floré ibi signatu[m], de sacrosancta vir ginè nascituru[m]. Id ergo vaticiniu[m]: in nativitate domini co[m]pletu[m] est, na[m] tu[m] radix Iesse, virgo scilicet gloriosa oriunda de Iesse per Dauid germinavit, suu[m]q[ue]; germé protulit scilicet Christu[m] floré toti mudo salutaré: cuius suauissimo odo- re ad vitâ revocati sunt omnes. Insuper Bala[m] diuino affa- tus spiritu vaticinatus fuerat: vt habet liber Nume. Orie- tur stella ex Iacob, & consurget virga de Israel: & percuti et duces Moab. Vbi per stellâ intelligitur Christus: qui de seipso dicit in Apoca. Ego sum genus & radix David: stella splendida & matutina: Stella autem illa: ex Iacob oritura nunciabatur: quoniâ Christus secundu[m] carne[m] ex Iacob erat descensurus. Quod ergo tanto ante tépore fuerat prænunciatu[m]: in nativitate domini co[m]pletum est, na[m] tunc stella <Num. 24> illa totum suo splendore mundu[m] illuminans: ex Iacob secundu[m] carnis originé prodiit: & virgo mundi saluatorem ædidit. 5 In quinta antiphona. Quem Ioannes videns: exclamauit dicens. Ecce agnus dei. Id ex primo cap. evangelij Ioannis sumptum est vbi ait evangelista, Vidit Ioannes Iesum venientem ad se: & ait. Ecce agn[us] dei: ecce qui collit peccata mundi. Et agnu[m] dei semel ac iteru[m] Christum nomi-

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484 CANTICORUM this great one. Indeed, it was truly a great vision: which also at that time displayed the present miracle, and prefigured the incarnation of the Word and the perpetual integrity of the Virgin Mother; this he said. Moreover, in order that the meaning of the present antiphon may be fully understood, it must be supplied that the substantive verb “is” connects those two accusatives with one as the figurative expression and the other as the figure represented, so that the sense may be as follows: O Mother of God, we have recognized the bush that Moses saw as unconsumed to be your praiseworthy virginity preserved. “Is,” I say, not according to thing and substance, but according to signification and representation, because of the relation and likeness of the figure to the thing figured, just as Paul also says of the rock that gave water to the people of Israel in the desert, that it was Christ, because it prefigured Christ. <1 Cor. 10> 4 In the fourth antiphon, “The root of Jesse has sprung forth.” Isaiah had indeed foretold: “A rod shall come forth from the root of Jesse, and a flower shall rise up from his root; and the spirit of the Lord shall rest upon him.” By these words he designated the sacred Virgin Mary by the name of the rod there expressed, who was to arise from the stock of Jesse, and our Lord Jesus Christ by the flower there signified, who was to be born from the most holy Virgin. Therefore this prophecy was fulfilled at the Nativity of the Lord; for then the root of Jesse, that is, the glorious Virgin descended from Jesse through David, sprang forth, and brought forth her shoot, namely Christ, the flower for the salvation of the whole world, by whose most sweet fragrance all were brought back to life. Moreover Balaam, speaking by divine inspiration, had prophesied, as the Book of Numbers has it: “There shall arise a star out of Jacob, and a rod shall rise out of Israel: and it shall strike the chiefs of Moab.” By the star is understood Christ, who says of himself in the Apocalypse: “I am the root and offspring of David, the bright and morning star.” That star, however, was announced as to arise from Jacob, because Christ according to the flesh was to descend from Jacob. Therefore, what had been foretold so long before was fulfilled at the Nativity of the Lord; for then that star, illuminating the whole world with its splendor, came forth from Jacob according to the origin of the flesh, and the Virgin brought forth the Savior of the world. <Num. 24> 5 In the fifth antiphon, “Whom John, seeing, cried out, saying: Behold the Lamb of God.” This is taken from the first chapter of the Gospel of John, where the evangelist says, “John saw Jesus coming to him, and said: Behold the Lamb of God; behold him who takes away the sins of the world.” And the Lamb of God, once and again, Christ was named-

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EXO. 485 nominat præcursor domini, propter singularem eius inno centiam & puritate: qui peccatum non fecit, nec inuentus est dolus in ore eius. Insuper & propter immolatione eius in cruce: in qua seipsum tradidit oblationem & hostia deo in odore suauitatis. In veteri nanque lege: agnus sine ma- <Esa. 53.> cula in typum huius veri agni & figuram immolare iussus est. Hic auté verus agnus peccata mundi tollit: quonia[m] do <Exod. 12> minus posuit in eo iniquitates omnium nostrum, ac pecca- <Esa. 53.> ta nostra in corpore suo pertulit super lignum: & luore e- <1. Petri. 3.> ius sanati sumus, Non enim corruptibilibus auro vel ar- gento redempti sumus de vana nostra conuersatione: sed precioso sanguine quasi agni immaculati Christi & incon- taminati, vt ait beatus Petrus. 6 In sexta antiphona. <Innouantur naturæ.> Non quidem per vnius in alteram, mu- <tationem transitum & traductione.> tationem transitum & traductione. Neque enim in mirabi- <li mysterio incarnationis domini: aut deitas in carne muta-> usque naturarum in vnam personam. Nunqua[m] enim prius, <ta est, aut caro in deitatem, sed per nouam vnionem vtri-> naturæ illæ omnino inter se diuersæ: fuerant inter se vnitæ, <& nunc primum in suscepta dispensatione carnis: mirabi-> & nunc primum in suscepta dispensatione carnis: mirabi- <liter ad inuicem vniuntur. Idcirco innouari dicuntur: quia> nouo se habent modo, & noua ratione subsistunt. Præterea <id quod fuit, permansit Christus, nam ante incarnationem:> id quod non erat: assumpsit. Nempe <deus fuit & dei filius, & per susceptam humanitatem: idip-> ante incarnationem: non erat homo, per aduentum autem <sum non deperdidit. Et quod non erat: assumpsit.> eius in mundum: assumpsit humanitatem, perinde atque <Nempe> aliquis induens primum purpuram: id quod fuit perman- <ante incarnationem: non erat homo, per aduentum autem> sit, vt homo, & qui non fuerat ante purpuratus: assumpsit <deus & homo vns est Christus: non alius deus & alius ho> nouam purpuram. Demum Christus in hac assumptione <mo, sed omnino idem: deus & dei filius: ac homo & filius> humanitatis: non est passus commixtionem naturarum. <hominis. 7> In septima antiphona. Magnum hæreditat- <In omnibus post vniorem manserunt in eo discretæ atque> is mysterium. Id singulare sacramentum incarnationis do <inconfusæ. Neque diuisionem etiam passus est personæ, na> mini: dicitur mysterium hæreditatis, tum quod per ipsum: <deus & homo vns est Christus: non alius deus & alius homo, sed omnino idem: deus & dei filius: ac homo & filius> Christus vt homo consecutus est hæreditatem gentium & <homo, sed omnino idem: deus & dei filius: ac homo & filius hominis.> totius humani generis, quemadmodum in psalmo dicit ad <Psal. 1.> hh iiij eum

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EXO. 485 named forerunner of the Lord, because of his singular innocence and purity: who did no sin, neither was deceit found in his mouth. Moreover, because of his immolation on the cross: in which he gave himself as an offering and a sacrifice to God, for a sweet-smelling savor. For in the old law, a lamb without blemish was commanded to be slain in figure of this true Lamb and type thereof. But this true Lamb takes away the sins of the world: because the Lord laid upon him the iniquities of us all, and he bore our sins in his body upon the tree; and by his wounds we are healed. For we were not redeemed with corruptible things, gold or silver, from our vain conversation: but with the precious blood, as of an unblemished and undefiled Lamb, Christ, as blessed Peter says. 6 In the sixth antiphon. <Renewed in nature.> Not indeed by a passing over and transfer from one nature into another, nor by a change. For in the wondrous mystery of the Lord’s incarnation, neither was the divinity changed into flesh, nor the flesh into divinity, but by a new union those natures, wholly different from one another, were first united to one another in the assumed dispensation of the flesh, and now for the first time are wonderfully joined together. Therefore they are said to be renewed, because they subsist in a new way and by a new manner. Besides, what Christ was, he remained; for before the incarnation he was God and the Son of God, and by taking humanity he did not lose that. And what he was not, he assumed. Namely, before the incarnation he was not man; but by his coming into the world he assumed humanity, just as someone first putting on purple remains what he was as a man, and he who had not been purple-clad takes on new purple. Finally, Christ in this assumption of humanity did not suffer any mixture of natures. In all things, after the union, they remained in him distinct and unconfused. Nor did he suffer any division of the person, for God and man are one Christ: not one God and another man, but altogether the same, God and Son of God, and man and Son of man. 7 In the seventh antiphon. Great mystery of inheritance. That singular sacrament of the Lord’s incarnation is called the mystery of inheritance, both because through it Christ, as man, obtained the inheritance of the nations and of the whole human race, as he says in the psalm to him

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EXPO. 487 IN OCTAVIS EPIPHANIAE: antiphonæ. 1 V Eterem hominem reuocans saluator, uenit ad ba ptismum: ut naturam quæ corrupta est per aquam recuperaret, incorruptibili ue ste, circumamietans nos. 2 Te qui in spiritu & igne purificas humana contagia: deum & redemptorem omnes glorificamus. 3 Baptista contremuit, & non audet tangere sanctum dei uerticem: sed clamat cum tremore, sanctifica me saluator. 4 Caput draconis saluator contriuit in Iordanis flumine: & ab eius potestate omnes eripuit. 5 Magnum mysterium declaratur hodie: quia creator omnium in Iordane expurgat nostra facinora. 6 Præcursor Ioannes exultat cum Iordane, baptisato domino: facta est orbis terrarum exultatio, facta est peccatorum nostrorum remissio sanctificans aquas ipsi omnes clamemus miserere nobis. 7 Fontes aquarum sanctificati sunt, Christo apparente in gloria: orbis terrarum haurite aquas de fontibus saluatoris, sanctificauit enim omnem creaturam Christus deus noster. 8 Baptisat miles regem, seruus dominum suum, Ioannes saluatorem, aqua Iordanis stupuit columba protestatur, paterna uox auditæ est, hic est filius meus. In tempore paschali ad aspersionem aquæ benedictæ: antiphonæ. 9 Vidi aquam egredientem de templo à latere dextero halelu ia, & omnes ad quos peruenit aqua ista salui facti sunt, & dicent halelu ia halelu ia. hh iii Inter

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EXPO. 487 IN THE OCTAVE OF EPIPHANY: antiphons. 1 Restoring the old man, the Savior came to baptism: that through water he might recover the nature that had been corrupted, clothing us with an incorruptible garment. 2 You who in Spirit and fire purify human contagions: all of us glorify God and Redeemer. 3 The Baptist trembled, and does not dare to touch the holy head of God: but with trembling he cries out, “Sanctify me, Savior.” 4 The Savior crushed the head of the dragon in the river Jordan: and from his power he rescued us all. 5 A great mystery is made manifest today: because the Creator of all purges our wicked deeds in the Jordan. 6 John the forerunner exults with the Jordan, when the Lord is baptized: there has been joy in the whole world, there has been remission of our sins, sanctifying the waters; to him let us all cry, “Have mercy on us.” 7 The fountains of waters were sanctified when Christ appeared in glory: all the world, draw water from the fountains of the Savior, for Christ our God has sanctified every creature. 8 The soldier baptizes the king, the servant his lord, John the Savior; the water of the Jordan was astonished, the dove bears witness, the Father’s voice was heard: “This is my Son.” In Paschal time, for the sprinkling of blessed water: antiphons. 9 I saw water flowing from the temple on the right side, alleluia, and all to whom this water came were saved, and they shall say, alleluia, alleluia. hh iii Inter

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490 CANTICORVM < Psal. 2> ritus procedit. Vnde iubemur in psalmo servire domino in timore: & exultare ei cum tremore. Et Esaias ad bonos <Esaia 66> & rectos corde verba facies, ait. Audite verbum domini qui tremitis ad verbum eius. tremitis (inquit glosa) reverentes & venerantes. Quinimmo & in angelicis spiritibus est huiusmodi tremor & horror reverentiæ plenus: quo < Iob. 26> procunbunt in facies suas ante thronum diuinæ maiestatis quemadmodum ait Iob. Columnæ cæli contremiscunt: & pauent ad conspectum eius. Ecclesia itidem catholica canit, quòd diuinam maiestatem laudant angeli:adorant dominationes, tremunt potestates. 4 In quarta antiphona. Caput draconis saluator. Id sumptum est ex psalmo septuagesimo tertio: vbi propheta dicit ad dominum. Tu contribulasti capita draconum in aquis: tu confregisti capita draconis. Contriuit autem dominus capita draconum in aquis: quia superbias dæmonioru[m] vndis baptismi cõtudit & cõpressit. Vt enim caput principiu[m] est corporis: ita < Eccle. 10> initium omnis peccati superbia. Et quod secundo loco draconis numero singulari subiungit psalmus: eo nomine principem dæmoniorum singulariter signat. Nempe sicut in transitu maris rubri (qui figura est & repræsentatio < 1. Corin. 10> baptismi: vt innuit beatus Paulus dicens in prima epistola ad Corinthios. Patres nostri omnes sub nube fuerunt: & omnes mare transferunt & omnes in Moyse baptisati sunt in nube & mari) Pharao rex A Egyptius cum omni suo equitatu demersus est, & populus domini evasit in collumis, ita in baptismo tota cohors dæmonica pessundatur atque conteritur, & homo salutaribus ablutus vndis Christo renascitur. 6 In sexta antiphona. Exultat cum Iordane. Scriptura sæpenumero quod rei animatæ est: attribuit per prosopopeiam, personarumque fictionem rebus inanimatis. vt in psalmo. Montes exultauerunt vt arietes: & colles sicut agni ouium. Et alio in loco. Tunc exultabunt omnia ligna syluaru[m] à facie domini. Ita & hic < Psal. 31> exultasse dicitur Iordanis baptisato domino: quoniam < Psal. 95> magna illi accessit dignitas & præstantia ex eo, quòd cõtactu mudissimæ carnis domini santificatæ sunt eius aquæ & in illis omnia fluenta aquarum ad baptismum consecrata. Accessit & singularis illi prærogatiua: quòd ex omnibus mundi Alumnibus ille vnus electus est à domino,

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490 OF THE SONGS < Ps. 2> the rite proceeds. Whence we are bidden in the psalm to serve the Lord in fear, and to rejoice before him with trembling. And Isaiah to the good < Isa. 66> and upright in heart, says: Hear the word of the Lord, you who tremble at his word. Tremble, says the gloss, in reverence and veneration. Indeed, even in angelic spirits there is a kind of trembling and horror full of reverence, by which < Job 26> they fall prostrate on their faces before the throne of divine majesty, as Job says. The pillars of heaven tremble and are afraid at his sight. Likewise the Catholic Church sings that the angels praise the divine majesty: dominations adore, powers tremble. 4 In the fourth antiphon. The head of the dragon, Savior. This is taken from Psalm seventy-three, where the prophet says to the Lord: You have crushed the heads of the dragons in the waters; you have broken the heads of the dragon. Now the Lord crushed the heads of the dragons in the waters, because he checked and repressed the pride of the demons by the waves of baptism. For as the head is the beginning of the body, so < Eccl. 10> pride is the beginning of all sin. And what the psalm adds in the second place, with dragon in the singular number, by that name it singularly signifies the prince of demons. Certainly, just as in the passage of the Red Sea, which is a figure and representation < 1 Cor. 10> of baptism, as blessed Paul indicates when he says in the first epistle to the Corinthians, Our fathers were all under the cloud, and all passed through the sea, and all were baptized into Moses in the cloud and in the sea, Pharaoh the Egyptian king, with all his cavalry, was drowned, and the people of the Lord escaped unharmed, so in baptism the whole demonic host is cast down and crushed, and man, washed in saving waters, is reborn to Christ. 6 In the sixth antiphon. It rejoices with the Jordan. Scripture often attributes to a living thing what belongs to something without life, by personification, and by feigned representation of persons to inanimate things; thus in the psalm: The mountains exulted like rams, and the hills like lambs of the flock. And in another place: Then all the trees of the forest shall rejoice before the Lord. So also here < Ps. 31> the Jordan is said to have rejoiced at the baptized Lord, because < Ps. 95> great dignity and excellence accrued to it from the fact that by contact of the most pure flesh of the Lord its waters were sanctified, and in them all streams of waters were consecrated for baptism. There also came to it a singular prerogative: that from all the offspring of the world it alone was chosen by the Lord,

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EXO. 491 mino fluuius in quo baptisari dignaretur, & quem sui cor poris sacratissimi attactu vellet consecrare, quemadmodum etiam veteris legis tempore, multa in eo diuinæ virtutis Insignia monstrata sunt. Nam populo Israel ingressuro terram promissionis siccum præbuit iter contractis suis fluctibus, vt prius mare rubrum, illi egresso de Aegypto præstiterat. Idé quoq[ue]; ad contactu pallij Helix: semel & iterum tam Helix quam Helisæo aridum exhibuit alveum pro semita. Ferru itidé delapsum in eius amné, Helix sæo imminente lignum aquæ: ad superiora remisit, vt natans coniungeretur manubrio. Denique Naaman leprosum septies aquis suis ablutum: reddidit nudatum lepra, & integræ sanitati restitutum, quod virtutis baptismalis (qua omnis animæ tollitur macula) præsignificatio quædam erat & signum. Porrò cum eadem subiungit antiphona, quòd facta est orbis terrarum exultatio: nomine orbis terrarum, totum genus humanum intelligatur, quoniam inter creaturas illud solum, baptismi gratiam potest percipere: Et enim per meonymiam scriptura frequêter nomen loci pro iis quæ eo loco cõtinentur, accipit. Facta est & per Christi baptismum: remissio peccatorum nostroru[m], vt hic dicit litera, quia institutum est à Christo baptisma: vt per ipsum aboleantur & absterga[n]tur peccata nostra, & ecclesia catholica vnum confitetur baptisma: in remissionem peccatorum. Denique remissio peccatorum dicitur hoc loco sanctificans aquas: quoniâ virtus diuina dimittens peccata, sanctificauit aquas, vt per eas in rite suscipiê tibus id sacramentum abradantur & delea[n]tur peccata. Et relatiuum ipsi, circa finem præsentis antiphonæ positum: intelligatur esse datiuus singularis, referens Christu[m] sanctificantem aquas. 7 In septima antiphona. Christo apparente in gloria. Dicitur Christus cum baptisaretur, in gloria apparuisse: quia tunc supersanctæ trinitatis mysterium, sensibilibus indiciis desuper est declaratu[m]. Vox enim illa cælo delapsa, hic est filius meus dilectus: patre declarauit Christus in carne super quem cæli sunt aperti: dei filiu[m] manifestauit, quoniâ ipse is erat, & coluba descendens super eum & manens: spiritum sanctum monstrauit. Insuper diuinitatis Christi, de cælo tunc perhibitu[m] est testimoniu[m]? per vocé paternâ contestantem Christum esse dei filium,

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EXO. 491 the small river in which he deigned to be baptized, and which he wished to consecrate by the touch of his most sacred body; just as also in the time of the Old Law many signs of divine power were shown in it. For to the people of Israel, about to enter the promised land, it afforded a dry passage by the drawing back of its waves, as before the Red Sea had done for those going out from Egypt. This too, at the touch of Elias’ cloak: once and again, for both Elias and Elisha, it showed a dry channel as a path. Likewise the iron that had fallen into its stream, when Elisha was pressing on and the wood was applied to the water, it sent back upward, so that it was joined to the floating handle. Finally Naaman the leper, washed seven times in its waters, it restored cleansed from leprosy and returned to perfect health; and this was a kind of prefiguration and sign of the power of baptism, by which every stain of the soul is removed. Moreover, when the same antiphon adds that “the exultation of the whole world has been made,” by the name “whole world” is understood the whole human race, since among creatures that alone can receive the grace of baptism. For by metonymy Scripture often takes the name of the place for the things contained in that place. It has been made also through Christ’s baptism: the remission of our sins, as the letter here says, because baptism was instituted by Christ, so that through it our sins may be abolished and wiped away, and the Catholic Church confesses one baptism for the remission of sins. Finally, remission of sins is said in this place to sanctify the waters, because divine power, forgiving sins, sanctified the waters, so that through them, in those rightly receiving that sacrament, sins may be erased and destroyed. And the relative pronoun itself, placed near the end of the present antiphon, is to be understood as a singular dative, referring to Christ sanctifying the waters. 7 In the seventh antiphon. Christ appearing in glory. Christ is said, when he was baptized, to have appeared in glory, because then the mystery of the most holy Trinity was declared by visible signs from above. For that voice which came down from heaven, “This is my beloved Son,” declared Christ in the flesh; above whom the heavens were opened, it manifested the Son of God; and the dove descending upon him and remaining, showed the Holy Spirit. Moreover, at that time the testimony of Christ’s divinity was borne from heaven by the Father’s voice, declaring Christ to be the Son of God,

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CANTICORVM 491 filium. In his autem omnibus: gloria Christi mirifice pate facta est, atque toti mundo demonstrata. Nomen autem orbis, hoc in loco vocatius singularis esse intelligatur: ordinatus cum verbo plurali haurite, & pro humano genere (sicut superius) sumi, vt sensus sit huiusmodi. O homines vniuersi: haurite aquas de fontibus saluatoris, id est suscipite baptismi lauacrum, & gratiam quæ inde profluit ex saluatoris nostræ exuberantia, bonitate & affluentia. < Esa. 13> Sumptumque est illud ex Esaiæ duodecimo capi dicetis: Haurietis aquas in gaudio de fontibus saluatoris: & dicetis in illa die, consitemini domino & invocate nomé eius. In quibus verbis prænunciat propheta: gratiam baptismalem nouæ legis tempore in totum genus humanu[m] profluxuram, per fontes aquarum intelligens salutaria baptismi fluenta: euangelica luce coruscante à Christo consecrata. Postremu[m] cum hic dicitur Christus omnem creaturam sanctificasse: omnis creaturæ nomine, intelligatur homo, quandoquidem ipse cum omni conuenit creatura & spirituali & corporali: immo vtriusque in se generis creaturarum nexum habet & coalescentiam, corpore cu[m] sensibilibus: & anima cum intellectualibus conueniens substantiis. Proinde in scriptura nonnunquam homo, omnis < Marc. 16> creaturæ nomine designatus inuenitur, vt cum dicit Christus discipulis suis apud Marcum. Euntes in mundu[m] vniuersum: prædicate euangelium omni creaturæ. Cu[m] enim in præsente antipona fiat secundum materiam subiectu[m] mentio de sanctificatione facta per baptismum, cuius nulla alia creatura præter homine[m] est capax: planu[m] est & hic sanctificationem intelligi debere soli humano generi indultam. < Ioan. 1> 8 In octaua antipona. Iordanis stupuit. Ide[m] est id loquendi genus cum eo: quo superius dictu[m] est Iordanem exultasse baptisato domino. At verò in ipsius baptismi à Christo suscepti hora, columba protestatur (vt hic dicit litera) ipsum scilicet Christum esse verum deu[m] & del filium: secundum signu[m] beato Ioanni Baptistæ cælitus datum. Qui misit (inquit) me baptisare in aqua ille mihi dixit. Super quem videris spiritum descendentem & mane[m] tem super eum: hic est qui baptisat in spiritu sancto. Et ego vidi & testimoniu[m] perhibui: quia hic est filius dei. Porro in hac sacratissima Christi baptisatione, triplex ostensum

Transcription: Translated (English)

CANTICORVM 491 son. But in all these things, the glory of Christ has been wonderfully made manifest, and demonstrated to the whole world. And the name of the world, in this place, is to be understood as singular rather than plural: joined with a plural verb, “draw,” and taken for the human race (as above), so that the sense is as follows. O all you peoples: draw waters from the fountains of the Savior, that is, receive the bath of baptism, and the grace which flows from it from the abundance, goodness, and fullness of our Savior. < Esa. 13> And that passage is taken from the twelfth chapter of Isaiah: “You shall draw waters in joy from the fountains of the Savior”; and “you shall say in that day, confess to the Lord and call upon his name.” In these words the prophet foretells that the baptismal grace of the time of the new law will flow forth into the whole human race, understanding by the fountains of waters the salutary streams of baptism, radiant with evangelical light, consecrated by Christ. Finally, when it is here said that Christ sanctified every creature, by the name of every creature let man be understood, since he himself agrees with every creature, both spiritual and bodily: indeed, he has within himself the bond and union of both kinds of creatures, being in body akin to sensible things, and in soul to intellectual substances. Therefore in Scripture man is sometimes found designated by the name of every creature, as when Christ says to his disciples in Mark: “Going into the whole world, preach the Gospel to every creature.” For since in the present antiphon, according to the matter under discussion, mention is made of the sanctification brought about through baptism, of which no creature other than man is capable, it is clear that here too the sanctification must be understood as granted to the human race alone. < Marc. 16> In the eighth antiphon. “Jordan was astonished.” It is the same manner of speaking as that which was said above, that the Jordan rejoiced at the baptized Lord. But indeed at the very hour when Christ received baptism, the dove proclaims, as the letter here says, that Christ himself is the true God and the only-begotten Son, according to the sign given from heaven to blessed John the Baptist. “He who sent me,” he says, “to baptize in water, he said to me: Upon whom you shall see the Spirit descending and remaining upon him, this is he who baptizes in the Holy Spirit. And I saw and bore witness, because this is the Son of God.” Moreover, in this most holy baptism of Christ, a threefold was shown

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EXPO. 495 labore perquirendam. Non sunt igitur vllæ illaru[m] frigido & languido corde legendæ: sed cum attentione solicita ac veneratione, tanquam particulæ quædam & portiunculæ sacrorum eloquiorum, & vnaquæque earum, ad suu[m] fontem vnde sumpsit originem, à studioso lectore reducenda est ac reuocada. Sicut enim antepositæ antiphone, ex propriis sacrarum literarum passibus vnde sumptæ sunt, suâ acceperunt explanatione[m]: ita & cæteræ omnes ad eum scripturæ locum ex quo pendent: sunt referendæ, & recta earum protinus patebit omnibus intelligentia. Quod ergo in explicatis antiphonis tanquam exemplo quodam proposita iam factitatum est, in cæteris etiam (de quibus consulto supersedemus) eode[m] calle mo[n]stratâq[ue]; via est tétadu[m]. IN ADVENTV DOMINI: 1 RESPONSORIUM. Ecclesias dies ueniunt, dicit dominus: & suscitabo David germen iustum, & regnabit rex & sapiens erit: & faciet iudicium & iustitiam in terra. Et hoc est nomen quod uocabunt cu[m]: dominus iustus noster. Versus. In diebus illis saluabitur Iuda: & Israel habitabit confidenter. Et hoc est nomen. In nigilia natuitatis domini. 2 Iudæa & Hierusalem: nolite timere. Cras egrediemini? & dominus erit uobiscu[m]. Versus. Consta[n]tes estotes uidebitis auxiliu[m] domini super uos. Cras egrediemini. In natuitate domini: de beata uirgine. 3 Sæcta & immaculata uirginitas: quib[us] te laudibus afferâ, nescio. Quia quæ cæli capere no[n] poterat: tuo gremio cōtulisti. Versus. Benedicta tu in mulierib[us]: & benedictus fructus uentris tui. Quia quem cæli. In purificatione beatæ Mariæ. 4 Gaude Maria uirgo, cunctas hæreses sola intere- misti: quæ Gabrielis archangeli dictis credidisti. Dum uirgo deum & hominem genuisti: & post partum uirgo inuiolata permansisti. Versus.

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EXPO. 495 labore perquirendam. Therefore none of them are to be read with a cold and languid heart; but with attentive solicitude and reverence, as certain little parts and portions of the sacred sayings, and each one of them is to be brought back and recalled by the diligent reader to its own fountain from which it took its origin. For just as the antiphons set before, from the proper steps of the sacred scriptures from which they were taken, have received their explanation, so also all the rest must be referred to the passage of Scripture on which they depend, and their right understanding will at once be clear to all. What therefore in the explained antiphons has now been done as by a certain example is also to be attempted in the others (concerning which we intentionally forbear), by the same path and with the way shown. IN THE ADVENT OF THE LORD: 1 RESPONSORY. Days are coming, says the Lord, and I will raise up for David a righteous branch, and a king shall reign and be wise: and he shall execute judgment and justice in the earth. And this is the name which they shall call him: The Lord our righteous one. Verse. In those days Judah shall be saved, and Israel shall dwell securely. And this is the name. On the vigil of the Nativity of the Lord. 2 Judea and Jerusalem: do not fear. Tomorrow you shall go out? and the Lord will be with you. Verse. Be steadfast, you shall see the help of the Lord upon you. Tomorrow you shall go out. On the Nativity of the Lord: of the Blessed Virgin. 3 Sacred and immaculate virginity: with what praises shall I extol you, I do not know. For you held in your bosom what heaven could not contain. Verse. Blessed are you among women, and blessed is the fruit of your womb. For him whom the heavens. On the Purification of Blessed Mary. 4 Rejoice, Virgin Mary, you alone destroyed all heresies: you who believed the words of the archangel Gabriel. While you gave birth to God and man as virgin: and after childbirth as virgin you remained inviolate. Verse.

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CANTICORVM Versus. Gabrielem archangelum scimus diuinitus te esse affatum: uterum tuum de spiritu sancto credimus impregnatum, erubescat Iudæus in foelix: qui dicit Christu ex Ioseph semine esse natum. Dum uirgo. In commemoratione beatæ uirginis. 5 Fælix nanque es sacra uirgo Maria: et omni laude dignissima. Quia ex te ortus est sol iustitiæ, Christus deus noster. Versus. Ora pro populo, interueni pro clero, intercede pro deuoto fa mineo sexu, sentiat omnes tuum iuuamen: quicunque celebrant tuam commemoratione[m], Quia ex te. In natiuitate beatæ uirginis. 6 Solem iustitiæ regem paritura supremum. Stella Maria maris hodie processit ad ortum. Versus. Cernere diuinum lumen: gaudete fideles. Stella Maria maris. In eodem festo, aliud responsorium. 7 Ad nutum domini, nostrum ditantis honorem. Sicut spina rosam, genuit Iudæa Mariam. Versus. Vt uirtium uirtus operiret, gratia culpam. Sicut spina rosam. Resp[on]soria nonnulli autumant dici & nucupari: quia lectionibus matutinis quibus subiici[n]tur, materiæ cognatione affinitateque fere semper respondent. Vt si ex veteri lege aut prophetis deprompte fuerint lectiones & responsoria illis subiuncta etiam ex illius scripturæ proptua rio aut psalmis sunt sumpta. Et si ex libris noui testamenti desum[m]atur lectiones: itide[m] & earum responsoria, quod tamen non in omnibus ad vnguem obseruatum comperitur. Alij responsoria dicta putant: quia vno illa inchoante, reliquus illi chorus concordi cantu respondet. Versus verò qui responsoriis annectuntur ita nuncupatos arbitrantur: quia per illos vertimur atque regredimur ad aliquam partem responsorij repetendam. Vtcunque tamen res se habet: responsorij cantus in ecclesia pie & religiose sunt induci, & vt plurimum ex aliquo scripturæ veteris aut

Transcription: Translated (English)

CANTICLES Verse. We know that the archangel Gabriel has spoken to you by divine command: we believe that your womb was made fruitful by the Holy Spirit; let the unhappy Jew be put to shame, who says that Christ was born of the seed of Joseph. While the virgin. In commemoration of the Blessed Virgin. 5 Blessed indeed are you, holy Virgin Mary, and most worthy of all praise. For from you has arisen the sun of justice, Christ our God. Verse. Pray for the people, intercede for the clergy, intercede for the devoted female sex; may all who celebrate your commemoration feel your help. For from you. At the Nativity of the Blessed Virgin. 6 About to bear the supreme king, the sun of justice. Today Mary, the star of the sea, has come forth at the rising. Verse. To behold the divine light: rejoice, faithful ones. Mary, star of the sea. In the same feast, another responsory. 7 At the command of the Lord, who enriches our honor. As the thorn brought forth the rose, Judea bore Mary. Verse. That the power of virtue might cover vice, grace sin. As the thorn brought forth the rose. Some think that responsories are so called and named because, being attached to the morning lessons to which they are set, they almost always respond to them by affinity and kinship of subject matter. For example, if the lessons are drawn from the Old Law or the prophets, the responsories joined to them are taken from the same scriptural treasury or from the Psalms. And if the lessons are taken from the books of the New Testament, likewise their responsories; though this is not found to be observed exactly in all cases. Others think that they are called responsories because, when one begins them, the rest of the choir answers him in concordant song. And the verses that are attached to responsories are thought to be so named because by them we turn back and return to repeat some part of the responsory. However the matter stands, the singing of responsories ought to be introduced in the Church piously and religiously, and for the most part from some passage of the Old Scripture or

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EXO. 497 aut nouæ legis loco deducti: ex quo illorum quæritanda est sententia, quemadmodu[m] nonnulla ex plurimis hic adducta responsoria liquido patefacient: vt per illa in aliis idem tentetur inuestigandi modus. IANNOTATIONES. In primo responsorio. Ecce diei veniunt. Hoc responsoriu[m] ex vicesimotertio Hieremiæ capite sumptum est: vna cum suo versu, vbi idem omnino verborum (vt hic) habetur contextus. Fit autem in eo, prænunciatio adventus domini in carnem: eiusque gemina natura, diuina scilicet & humana ibidé innuitur. Humana quidem: cum iustu[m] germen ipsi David suscitadu[m] a Deo promittitur, scilicet Christus xe stirpe David nasciturus. Cuius & potestas deinde declaratur: quòd regnabit scilicet rex & sapiens erit. Dabit enim ei (inquit angelus ad sacram virginem) dominus deus sedem David patris eius: & regnabit in domo Iacob in æternum, & regni eius non erit finis. De eodem dicit etiam Paulus: quòd in eo omnes thesauri sapientiæ & scientiæ sunt absconditi. Monstratur insuper hic æquitas eius atq[ue] rectitudo: quoniam faciet (inquit) iudicium atque iustitiam. Quod & Esaias eodem afflatus diuino spiritu testatur dicens. Non secundum diuisionem oculorum iudicabit: neque secundum auditum auriu[m] arguet, sed iudicabit in iustitia pauperes: & arguet in æquitate pro mansuetis terræ. Diuina verò eiusdem natura hic insinuatur: cum subiungit propheta. Et hoc est nomen quod vocabunt eum dominus iustus noster. Vbi secundum sacros expositiores hebræam callentes linguam, loco nominis dominus: ponitur in Hebræo nomen domini tetragrammaton, id est quatuor elementis literariis scriptum: quod tamen est ineffabile, neque quoquo pacto proferri potest. Illud autem nomen in scriptura soli deo attribuitur: neque vnqua[m] creaturæ accommodatur, quoniam diuinam substantiam absolute signat. Porrò in ipso versu dati responsorij ex eodem loco sumpto: Iuda & Israel, non secundum carnem sed secundum spiritum sumi debet. Iuda scilicet (quod significat co[n]fite[m]tem pro coetu eorum qui confitentur nome[m] domini & mirabilia eius. Israel verò (quod videns deum interpretatur) pro multitudine fideliu[m], syncera fide deum hic per speculum & in ænigmate videtium. Vtrisque enim & con ii fitentibus

Transcription: Translated (English)

EXO. 497 they are brought forward in place of the new law: from which their meaning must be sought, as some of the many responses cited here will clearly show; so that through them, in others, the same method of inquiry may be attempted. ANNOTATIONS. In the first response. Behold, the days are coming. This responsory is taken from the twenty-third chapter of Jeremiah, together with its verse, where the very same wording context is found as here. In it is set forth the prophecy of the Lord’s coming in the flesh; and there is also indicated his twofold nature, namely divine and human. His human nature indeed is shown when the righteous branch is promised by God to be raised up for David, namely Christ, who was to be born from the stock of David. His power is then declared, namely that he shall reign and be wise. For the Lord God, says the angel to the holy virgin, will give him the throne of David his father; and he shall reign in the house of Jacob forever, and of his kingdom there shall be no end. Paul also speaks of the same, saying that in him are hidden all the treasures of wisdom and knowledge. His equity and uprightness are moreover shown here, since he shall do, says the prophet, judgment and justice. This also Isaiah, inspired by the same divine Spirit, testifies, saying: He shall not judge according to the sight of the eyes, nor reprove according to the hearing of the ears; but he shall judge the poor in justice, and shall reprove with equity for the meek of the earth. But his divine nature is here implied when the prophet adds: And this is the name by which they shall call him, The Lord our righteous one. Where, according to the sacred interpreters who know the Hebrew tongue, in place of the name Lord there is set in Hebrew the name of the Lord, the tetragrammaton, that is, written with four letters; yet it is ineffable, and cannot be pronounced in any way whatsoever. That name in Scripture is attributed to God alone, and is never applied to a creature, because it signifies the divine substance absolutely. Furthermore, in the very verse of the responsory taken from the same place, Judah and Israel must be understood not according to the flesh but according to the spirit. Judah, namely, which means confession, stands for the gathering of those who confess the name of the Lord and his wonders. Israel, however, which is interpreted as seeing God, stands for the multitude of the faithful, who by sincere faith here see God through a glass and in a riddle. For to both, both the confessing and the

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CANTICORVM horrore: gratam aspectu, odore suauem & le nem attactu. Haud secus Iudæa peccatorum amaritudine acerba, multisque obnoxia malis, quibus sæpe deum offendit: sacrâ virginem Mariam produxit sine labe, & omnis prorsus peccati nesciam. Et id quidem, non ex suis meritis, operibus iustitiæ aut insita dignitate: sed solo dei nutu, solo illius beneplacito, & bonitate sola, qui tam sanctæ virginis exortu voluit humani generis honore ampliare, qui tantæ virginis innocentia ac puritate: decreuit nostram sortem honoratiorem reddere pariter & decoratiorem, & vltra cætera omnia tanto nos munere locupletare. Quòd si quispiam roget, cur id facere dominus fuerit dignatus: respondet ipse versus dati responsorij, vt virtus sacrosanctæ virginis: humanæ conditionis inueteratum tegeret vitiu[m], & gratia eiusdem cumulatior: nostra obuelaret culpam, quinimmo vt virtus etiam filij eius: nostrum detergeret vitium, & illius gratia: nostram deleret culpam Porrò secundum huius responsorij carme, propemodu[m] ex illo cantici canticorum verbo depromptum est. Sicut lilium inter spinas: sic amica mea inter filias. Nempe inter spineta vitiorum progenita est clarissima virgo: spinæ tamen nescia, vernans vt lilium & virginitatis candore necnon & suaui virtutum odore gratissima, nihil in se asperu[m], acerbumve sustinens. IN SEPTVAGESIMA: responsorium. P Eccata mea domine: sicut sagittæ infixa sunt: in me. Sed ante quam vulnera generet in me: sana me domine medicamento poenitentiæ deus. Versus. Quoniam iniquitatem meam ego cognosco, et delictum meu cora[m] me est semper: tibi soli peccaui. Sed antequa[m]. In quadragesima. 2 Emendemus in melius: quæ ignoranter peccauimus, ne subito præoccupati die mortis: quæramus spacium poenitentiæ, et inuenire non possimus. Attende domine et miserere: quia peccauimus tibi. Versus. Peccauimus cu[m] patribo nostris, iniuste egimus: iniquitate[m] fecim. Attede Dominica

Transcription: Translated (English)

CANTICORUM in dread: pleasant to behold, sweet to smell, and gentle to touch. In like manner Judea, bitter with the bitterness of sinners and subject to many evils, by which it often offended God, brought forth the sacred Virgin Mary without stain and altogether free from sin. And this indeed, not by her own merits, works of righteousness, or inborn dignity, but by the mere will of God, by His mere good pleasure, and by His goodness alone, who willed through the birth of so holy a virgin to enhance the honor of the human race, who by the innocence and purity of so great a virgin decreed to make our lot more honorable and likewise more beautiful, and beyond all else to enrich us with so great a gift. But if anyone should ask why the Lord deigned to do this: the verse of the responsory itself answers, that the virtue of the most holy Virgin might cover the long-standing fault of human condition, and that her more abundant grace might cover our guilt; indeed, that the virtue even of her Son might cleanse our fault, and that His grace might blot out our guilt. Moreover, according to the verse of this responsory, it is drawn almost from that word of the Song of Songs. As a lily among thorns, so is my beloved among the daughters. Truly, among the thorn-bushes of sins the most glorious virgin was born, yet knowing nothing of thorns, blossoming like a lily and most pleasing by the whiteness of virginity and also by the sweet fragrance of virtues, sustaining in herself nothing harsh or bitter. IN SEPTUAGESIMA: responsory. P My sins, O Lord, like arrows, are fixed in me. But before they produce wounds in me: heal me, O Lord, with the medicine of penance, O God. Verse. For I acknowledge my iniquity, and my sin is ever before me: against thee only have I sinned. But before. In Lent. 2 Let us amend for the better what we have sinned in ignorance, lest, suddenly overtaken by the day of death, we seek the time of penance and be unable to find it. Attend, O Lord, and have mercy: for we have sinned against thee. Verse. We have sinned with our fathers; we have acted unjustly; we have done iniquity. Attend Sunday

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508 CANTICORVM & miserere: quia peccauimus tibi. Demùm versus subiunctus huic responsorio ex psalmo centesimoquinto sumptus est cui integer inseritur: & humilem continet peccatorum confessionem, quæ vel sola coram oculis diuinæ maestatis veniam consequitur. 3 In tertio responsorio, Circundederunt me viri mendaces. < Psal. 21.> Hæc verba sunt domini Iesu Christi acerbissimam passionem suam nobis declarantis: partim ex psalmo vice simoprimo, partim ex aliis psalmorum locis mysterium suæ passionis explicantibus deprompta. Dicit enim in psalmo < Psal. 26.> vicesimoprimo. Circundederunt me vituli multi: tauri pingues obsederunt me. Et iterum eodem in loco. Quoniam < Psal. 68.> circundederunt me canes multi: conciliu[m] malignantium obsedit me. Quòd viri mendaces illum circunstiterint: ostendit in psalmo vicesimosexto dicens. Insurrexerunt in me testes iniqui: & mentita est iniquitas sibi. Quòd vero sine causa: alio in loco psalmi declarat cum ait. Multiplicati sunt super capillos capitis mei: qui oderût me gratis, confortati sunt super me qui persecuti sunt me inimici mei iniuste: quæ non rapui tunc exoluebam Et iterum. < Psal. 108.> Et posuerunt aduersum me mala pro bonis: & odium pro dilectione mea. Denique quòd flagellis cæsus fuerit: < Psal. 72.> etiam in psalmo testatur dicens. Et fui flagellatus tota die. Demùm Christi tam grauiter afflicti oratio ad deum patrem subiungitur. Sed tu domine defensor vindica me. Quæ ex vndecimo Hieremiæ capite deprompta videtur: vbi ait propheta in persona Christi: cuius in perferendis ob iustitiam & veritatem tribulationibus erat typus & figura. < Hier. 11.> Tu autem domine sabaoth qui iudicas iuste, & probas renes & corda: videam vltione tuam ex eis, tibi enim reuelaui causam meam. Quæ quidem expetitio vltionis à deo persecutoribus inferendæ, non ex affectu iracundiæ aut appetitu vindictæ proficiscitur: sed ex rectitudine & zelo iustitiæ, & ergo nihil habet inordinatum. At verò versus huius responsorij, ex vicesimoprimo psalmo manifeste depromitur: qui ait, quoniam tribulatio proxima est, quoniam non est qui adiuvet. < Psal. 21.> 4 In quarto responsorio. Christus resurgés ex mortuis. < Rom. 6.> Ex sexto capite epistolæ sacratissimi Pauli ad Romanos: sumptum est totum hoc responsorium vsque ad versum. In

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508 CANTICLES and have mercy: because we have sinned against thee. Finally, the verse appended to this responsory is taken from Psalm 105, into which the whole is inserted; and it contains a humble confession of sins, which alone, even before the eyes of divine majesty, wins pardon. 3 In the third responsory, Circundederunt me viri mendaces. < Psal. 21.> These words are those of the Lord Jesus Christ declaring to us his most bitter passion: taken partly from Psalm 21, partly from other places in the Psalms explaining the mystery of his passion. For in Psalm < Psal. 26.> 21 he says: Circundederunt me vituli multi: tauri pingues obsederunt me. And again in the same place: Quoniam < Psal. 68.> circundederunt me canes multi: conciliu[m] malignantium obsedit me. That men of lies surrounded him is shown in Psalm 26, where he says: Insurrexerunt in me testes iniqui: & mentita est iniquitas sibi. But that this was without cause he declares in another place of the Psalm when he says: Multiplicati sunt super capillos capitis mei: qui oderût me gratis, confortati sunt super me qui persecuti sunt me inimici mei iniuste: quæ non rapui tunc exoluebam. And again: < Psal. 108.> Et posuerunt aduersum me mala pro bonis: & odium pro dilectione mea. Finally, that he was scourged: < Psal. 72.> he also testifies in the Psalm, saying: Et fui flagellatus tota die. At last there is added Christ's prayer to God the Father, so grievously afflicted: But thou, O Lord, defender, vindicate me. This seems to have been drawn from the eleventh chapter of Jeremiah: where the prophet speaks in the person of Christ, of whom in enduring tribulations for justice and truth there was a type and figure. < Hier. 11.> But thou, O Lord of hosts, who judgest justly, and provest the reins and hearts: let me see thy vengeance on them, for to thee have I revealed my cause. Now this demand for vengeance to be inflicted by God upon the persecutors does not arise from any feeling of anger or desire for revenge, but from uprightness and zeal for justice, and therefore has nothing disordered in it. But the verse of this responsory is plainly taken from the 21st Psalm, which says: for tribulation is near, for there is none to help. < Psal. 21.> 4 In the fourth responsory. Christus resurgés ex mortuis. < Rom. 6.> The whole of this responsory, up to the verse, is taken from the sixth chapter of the epistle of the most holy Paul to the Romans: In

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EX PO. 509 In quo celebratur Christi à mortuis resuscitati immortalitas & vita perpetua: amplius violentiæ mortis & molestiæ nequaquam obnoxia. Indutum est enim in eo ipsum corruptibile: incorruptionem, & mortale prius corpus immortalitatem. Posterior autem responsorij particula, quod enim viuit: viuit deo, eodem ex loco accepta est, vbi dicit Paulus. < Matt. 27.> Quòd enim mortuus est peccato: mortuus est semel, quod autem viuit: viuit deo. Et intelligenda est etia[m] de Christo: sicut & præcedens, nam ipse & peccato mortu[m] est pro nobis: & deo viuit ad gloriam & viuificationem nostram. < Prouer. 21.> Demùm versus hic subiunctus responsorio confutationem colligit Iudæorum: qui (vt narrat euangelium) permittente Pilato munierunt sepulchrum Christi custodibus, & lapidem obsignarunt: rati hoc modo se impedituros resurrectionem eius. Sed non est sapientia, non est prudentia, non est consilium contra dominum. Nam custodes illi positi vt resurrectioni Christi præberent obstaculum: facti sunt vel inuiti, testes eius & spectatores. < Prouer. 21.> Meritò igitur militibus ipsius sepulchri custodibus, à nobis fidelibus hæc in præsenti versu ingeritur quæstio: quomodo prægrandi lapide superposito ipsi sepulchro, Christum perditorunt. Et nihil milites habent quod verè respondeant: nisi si humana id virtute factum non esse quòd surrexit, sed diuina. Nam vt testis est beatus Paulus, crucifixus est Christus ex infirmitate: sed resurrexit ex virtute dei. < 1. Cor. 3. 1. Cor. 10.> Rursum ingeminata quæstione si interrogentur milites illi: quare non seruabant petram iustitiæ, id est Christum qui spiritualis est petra (vt ait Paulus) & totius iustitiæ basis: nihil iterum habent quod aptè respondeant, nisi suæ non fuisse facultatis illam seruare petram: quæ immensa virtute sua mortem contriuit, & toti mundo vitæ perénis munera reddidit. Deinde sub disiunctione proponitur ipsis militibus alterutrum horum quòd aut Christum sepultum reddant: nam suæ commissum custodiæ acceperunt, quare vt depopositum restituere debent iis: qui eum fidei ipsorum crediderunt, aut quia cognoscunt certò, eum supra naturæ legem & vires verè à mortuis resurrexisse: ipsum vt deum & mortis destructorem adorent, confitentes nobiscum, cu[m] diuina virtute nunc vitam viuere immortalem. Et quonia[m] primum corum quæ proposita sunt, præstare non possunt: nam

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EX PO. 509 In which is celebrated the immortality and everlasting life of Christ, raised from the dead: moreover, no longer subject to violence of death and to suffering. For in him has been put on that very corruptible nature: incorruption, and the mortal body before immortality. But the latter part of the responsory, “for he lives: he lives to God,” is taken from the same place where Paul says. < Matt. 27.> For he that died to sin: died once; but that which lives: lives to God. And this must also be understood of Christ: as also the preceding one, for he himself also died to sin for us: and lives to God for our glory and quickening. < Prouer. 21.> Lastly, this verse added to the responsory gathers the refutation of the Jews: who (as the Gospel relates) with Pilate permitting it, guarded the sepulchre of Christ with watchmen, and sealed the stone: thinking in this way to prevent his resurrection. But there is no wisdom, no prudence, no counsel against the Lord. For those watchmen were set there to put an obstacle in the way of Christ’s resurrection: yet they were made, even unwillingly, witnesses and spectators of it. < Prouer. 21.> Therefore rightly to the soldiers, keepers of his sepulchre, from us faithful ones is this question now put in the present verse: how, with a very large stone laid over the sepulchre itself, they lost Christ. And the soldiers have nothing that they can truly answer, except that it was not done by human power that he rose, but by divine power. For as blessed Paul is witness, Christ was crucified out of weakness: but rose again by the power of God. < 1. Cor. 3. 1. Cor. 10.> Again, if those soldiers are asked the repeated question: why did they not guard the stone of righteousness, that is, Christ who is the spiritual rock (as Paul says) and the foundation of all righteousness: once again they have nothing fitting to answer, except that it was not within their ability to guard that rock: which by its immense power crushed death, and restored to the whole world the gifts of everlasting life. Then, under a disjunction, the alternative is proposed to the soldiers: either to restore Christ as buried: for they received him committed to their guard, and therefore ought, as a deposit, to return him to those who entrusted him to their faith, or because they know for certain that, above the law and powers of nature, he truly rose from the dead: let them worship him as God and destroyer of death, confessing with us that, by divine power, he now lives an immortal life. And since they cannot accomplish the first of the things proposed: for

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CANTICORVM < Esa.30.> quia & spiritus ipse sensibilis siue ventus vehementem cuius fragor audiebatur: repleuit domum ipsam materialem in qua discipuli erant congregati, & spiritus sanctus impetu sui fluminis lætificans ciuitatem dei: exuberantia gratiæ suæ repleuit ipsius domus habitatores, hic nomine domus intellectos. De qua quidem affluentia & inundatione spiritus domini dicit Esaias. Spiritus eius velut torrens inundans. Postremùm versus ipse eodem ex loco quo respon-sorium sumptus, incompletam continet sententiam: quæ in actis apostolicis ita legitur completa. Et repleti sunt om- nes spiritu sancto, & coeperunt loqui variis linguis: prout spiritus sanctus dabat eloqui illis. Ex quo passu: quod hic deest sententiæ, debet suppleri. IN DIE FESTO SACRAMENTI EV- charistiæ: responsoirium. Homo quidam fecit coenam magnam & misit ser- uum suum hora coenæ dicere inuitatis ut uenirent. Quia parata sunt omnia. Versus. Venite, comedite panem meum: & bibite uinum quod miscui uobis. Quia parata sunt. In eodem festo: aliud responsoirium. 2 Respexit Helias ad caput suum, sub cinericium pa-nem: qui surgens comedit & bibit. Et ambulauit in fortitudine cibi illius: usque ad montem dei. Versus. Si quis manducauerit ex hoc pane: uiuet in æternum. Et ambulauit. In eodem festo: aliud responsoirium. 3 Qui manducat meam carnem & bibit meum sangui-nem: in me manet & ego in eo. Versus. Non est alia natio tam grandis, quæ ha-beat deos appropinquantes sibi: sicut deus noster adest nobis. In me manet. In dedicatione templi. 4 Benedic domine domum istam quam ædificaui nomi- ni

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CANTICLES < Isa. 30.> because the spirit itself, sensible, or a mighty wind, whose sound was heard, filled that very material house in which the disciples were gathered, and the Holy Spirit, by the force of its stream, making the city of God glad, the abundance of his grace filled the inhabitants of the house itself, here understood by the name of house. Concerning this affluence and inundation of the Spirit of the Lord Isaiah says: His spirit like an overflowing torrent. Finally, the verse itself, taken from the same place whence the responsory was taken, contains an incomplete sentence, which in the Acts of the Apostles is thus read as completed: And they were all filled with the Holy Spirit, and began to speak in various tongues, as the Holy Spirit gave them to speak. From which passage: what is lacking here in the sentence must be supplied. ON THE FEAST DAY OF THE SACRAMENT OF THE EU- charist: responsory. A certain man made a great supper and sent his servant at supper time to say to those invited that they should come. For all things are ready. Verse. Come, eat my bread, and drink the wine which I have mixed for you. For all things are ready. On the same feast: another responsory. 2 Elijah looked at his head, under a cake of ashes: who, rising, ate and drank. And he walked in the strength of that food, as far as the mountain of God. Verse. If anyone shall have eaten of this bread, he shall live forever. And he walked. On the same feast: another responsory. 3 He who eats my flesh and drinks my blood abides in me and I in him. Verse. There is no other nation so great, which has gods near to it, as our God is present to us. In me he abides. At the dedication of the temple. 4 Bless, O Lord, this house which I have built for the name of

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EXO. 513 ni tuo:uenientium in loco isto, Exaudi preces, in excelso solio gloriæ tuæ. Versus. Beati qui habitant in domo tua domine, in secula seculorum laudabunt te. Exaudi preces in excelso. In eodem festo, aliud responsorium. 1 Terribilis est locus iste: non est hic aliud nisi domus dei & porta cæli. Verè etenim dominus est in lo- co isto: & ego nesciebam. Versus. Cumq; euigilasset Iacob quasi de graui somno:ait. Verè etenim. De pluribus martyribus. 6 O constantia martyrum laudibus: O charitas inextin guibilis, O patientia inuincibilis, quæ licet inter pressuras persequentium uisa sit despicabilis: Inue nietur in laudem, & gloriam, & honorem, in tem pore retributionis. Versus. Nobis ergo petimus piis subueniant me- ritis: honorificati à patre qui est in cælis. Inuenie tur in laudem. IANNOTATIONES. In primo responsorio. Homo quidam fecit coenam magnam. Hoc responsorium ex de- cimoquarto capite Lucæ desumptum est: vbi dominus no- <Luc.14.> ster parabolam proponit de coena magna parata & inuita- tis recusantibus venire ad coenam, cuius expositio mysti- ca: ex homiliis illius loci & potissimum ea quæ Gregorij est, facile haberi potest. Verum ad præsentis solennitatis mysterium illam parabolam (vt hic fit) accommodando, homo ille magnam instruens coenam: Iesus Christus est, sui sacratissimi corporis & sanguinis sacramentum in vlti- ma coena instituens. Quòd sanè sacramentu[m], merito ma- gnæ coenæ nomine nuncupatur: ob magnitudinem excel- lentiæ eius & præstantiæ, quam nec lingua sufficeret ange- lica depromere. Misit autem seruum suu[m], totum scilicet a- postolorum & præconum nouæ legis coetum: vt inuitent omnes kk

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EXO. 513 of those coming to this place, hear our prayers in the high throne of your glory. Verse. Blessed are they who dwell in your house, O Lord; for ever and ever they shall praise you. Hear the prayers from on high. In the same feast, another responsory. 1 This place is terrible: there is here nothing else but the house of God and the gate of heaven. Truly indeed the Lord is in this place; and I did not know it. Verse. And when Jacob had awakened as from a heavy sleep, he said: Truly indeed. For several martyrs. 6 O constancy of martyrs, worthy of praise; O charity unextin- guishable, O invincible patience, which though amid the pressures of persecutors it seemed despicable, shall be found unto praise, and glory, and honor, in the time of retribution. Verse. Therefore we ask that their pious merits may aid us: those honored by the Father who is in heaven. It shall be found unto praise. ANNOTATIONS. In the first responsory. A certain man made a great supper. This responsory is taken from the fourteenth chapter of Luke, where the Lord our Lord proposes a parable about a great supper prepared and the invited refusing to come to the supper, whose mystical exposition may easily be obtained from the homilies on that passage, and chiefly from that of Gregory. Yet by adapting that parable to the mystery of the present solemnity, as is done here, that man preparing a great supper is Jesus Christ, instituting the sacrament of his most sacred body and blood in the last supper. Indeed, that sacrament is rightly called by the name of a great supper, because of the greatness of its excellence and preeminence, which not even an angelic tongue would suffice to utter. But he sent his servant, namely the whole company of the apostles and heralds of the new law, that they might invite all kk

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omnes ad hanc splendidam & magnificam coenam. Immo & ipse pro sua dignatione dulciter vniuersos ad eam inuitat dicens. Venite ad me omnes qui laboratis & onerati estis: & ego reficiam vos. Et rursum, Si quis fuit: ueniat ad me & bibat. Quid ista etiam quæso inuitatione benignius aut humanius optari queat? Qui manducat meam carnem & bibit meum sanguinem: in me manet & ego in eo. Rursum, qui manducat hunc panem: viuet in æternum, & ita de cæteris ad huius sacramenti sumptionem prouocationibus: quæ sexto capitulo euangelij Ioannis ampli expro muntur. Porrò huius responsorij versus: nono capitulo < Præuer. 9.> prouerbiorum descriptus habetur, vbi dicit Salomo quòd sapientia ædificauit sibi domum, excidit columnas septem: immolauit victimas suas, miscuit vinu[m], proposuit mensam suam misit ancillas suas vt vocarent ad arcem: & ad moenia ciuitatis. Venite, comedite panem meum: & bibite vt num quod miscui vobis. Acterna siquidem sapientia, nos his verbis vltimis ad suum preciosum corpus & sanguine sub specie panis & vini sumendum inuitat. Et hic passus veteris testamenti: loco noui testamenti per responsoriu[m] adducto, apta materiæ conformitate & conuenientia respondet. 2 In secundo responsorio. Respexit Helias ad caput suum. Ex tertij libri Regum capite decimonono sumpta < 3. Reg. 19.> est huius responsorij historia: præsenti loco valde congruens. Nempe per Heliam defatigatum & sopore oppressu[m], intelligitur mysticè homo præsentis vitæ peregrinatione transigens: labore tamen rectè agendi lassatus & torpens ignauia. Per panem verò subcinericium, accipitur sacratissimum Christi corpus: igne seruidæ charitatis & tribulationis in ara crucis concoctum sub humanæ fragilitatis cineribus. Per ambulationem verò Heliæ sumpto cibo corroborat, vsque ad montem dei Oreb: innuitur quòd virtute sanctissimi sacramenti eucharistiæ sumpti pro viatico, perducitur homo prius imbecillis vsque ad motem superne ciuitatis vbi clara dei præstatur visio. Respondet autem huic sententiæ magna affinitate versus præsentis responsorij ex sexto Ioannis capite sumptus, & figuram ipsam in responsorio assignatam in suam referens veritatem: vt te vivificum & supercælestem panem. Quin immò id studiosè in omnibus responsoriis huius celeberrimæ solennitatis à sancto

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all to this splendid and magnificent banquet. Indeed, he himself, according to his dignity, sweetly invites all to it, saying: “Come to me, all you who labor and are burdened, and I will refresh you.” And again: “If anyone is thirsty, let him come to me and drink.” What invitation, I ask, could be more gracious or more humane than this? “Whoever eats my flesh and drinks my blood remains in me, and I in him.” Again: “Whoever eats this bread will live forever.” And likewise in the other invitations to partake of this sacrament, which are brought out more fully in the sixth chapter of the Gospel of John. Moreover, the verse of this responsory is found described in the ninth chapter of Proverbs, where Solomon says that Wisdom built herself a house, hewed out seven pillars, sacrificed her victims, mixed her wine, set forth her table, and sent out her maidens to call to the heights and to the walls of the city: “Come, eat my bread, and drink the wine that I have mixed for you.” Indeed, eternal Wisdom, by these last words, invites us to partake of his precious body and blood under the species of bread and wine. And this passage of the Old Testament, brought in the responsory in place of the New Testament, corresponds with fitting similarity and congruence of matter. 2. In the second responsory: “He looked toward his head.” The history of this responsory is taken from the nineteenth chapter of the third Book of Kings, and is very fitting to the present place. For by Elijah, weary and overcome by sleep, is mystically understood the man passing through the pilgrimage of present life, yet wearied by labor in doing right and growing dull through sloth. By the subcineric bread, however, is understood the most sacred body of Christ, baked by the fire of servant charity and tribulation on the altar of the cross beneath the ashes of human frailty. By Elijah’s walking, strengthened by the food, as far as the mountain of God Horeb, it is signified that by the power of the most holy sacrament of the Eucharist, received as viaticum, the man who was first weak is brought even to the mountain of the heavenly city, where the clear vision of God is granted. And to this meaning the verse of the present responsory, taken from the sixth chapter of John, corresponds by great affinity, and refers the very figure assigned in the responsory back to its truth: “You, the life-giving and superheavenly bread.” Nay rather, this is diligently done in all the responsories of this most celebrated solemnity by the holy

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EXPO: 519 d sancto Thoma Aquinate eximio totius officij ecclesiastici (quod hodierna decantat celebritas) authore, est obser- uatum: vt quodque responsorium ex aliquo veteris testa- menti passu desumptum sit: & versus ex aliquo noui, testa- menti loco, aut ediuerso, & hic illi magna co[n]cinnitate, sen tentiaque conformitate convenientissime adaptetur at- que congruat, vt tria huc adducta illius solennitatis respo[n]soria: manifesto produnt indicio. 3 In tertio responsorio. Qui manducat meam carnem. Ex sexto Ioannis capite sumptum id responsorium ostendit singularem & præcipuum fructum sumptionis huius augustissimi sacramenti: qui est vnio & initio sumentis cu[m] deo, reciproca immanentia Christi in eo. Quid autem homini optatius aut foelicius obtingere potest: quàm quòd in Christo maneat & Christus in eo? vt non tam ipse utuat, quam viuat in ipso Christus: vt vnus cum eo sit spiritus, & arctissimo amoris glutino illi astrictus. < Deut. 4.> Porrò commendat hanc dei propinquitatem ad nos, apertius huic responso- rio subiunctus versus: ex Deuteronomij quarto capitulo sumptus, vbi Moyses ad populum Israel verba faciens, ostendit nullas gentium nationes ita deos suos habere sibi præsentes: sicut deus Hebræorum adest populo suo, cui & legem dedit & ceremonias atque iudicia: certis definita regulis. < Baruch 3> Verum longè propinquior quàm populo Israeliti- co factus est nobis deus noster: quòd humanam indut[us] car nem in terris visus est: & cum hominibus conversatus. Sed maximè omnium, & omnino factus est nobis propinquus: cum seipsum nobis in salutarem exhibuit cibum & potum non qui in nostram conuertatur substantiam: sed qui nos sibi inserat, arctius astringat, suæque diuinitatis participa- tionem nobis intima illa vnione coniunctioneque com- municet. Si igitur filij Israel sub nube tantum degentes & vmbra futurorum bonorum, id verè de deo dixerunt quòd præsentior (vt ita dixerim) ipsis erat quàm quicunque diu nationum suis cultoribus: multo valentio- re iure nos Christiani de profusissima Christi in nos & indulgentissima benignitate gratias agentes: decantare deo ex intimo cordis affectu debemus. Non est alia natio tam grandis, quæ habeat deos appropinquantes sibi, si- cut deus noster adest nobis. Si quidem se nobis admirabili kk ij dispen

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EXPO: 519 From St. Thomas Aquinas, the distinguished author of the entire ecclesiastical office (which today’s celebration sings), it has been observed that each responsory is taken from some passage of the Old Testament, and the verse from some place of the New Testament, or vice versa; and that here the one is most fittingly adapted to the other with great harmony and conformity of meaning, as the three responsories brought forward here for that solemnity clearly show by manifest indication. 3. In the third responsory, Qui manducat meam carnem. This responsory, taken from the sixth chapter of John, shows the singular and chief fruit of receiving this most august sacrament: namely, union and the beginning of the communicant’s union with God, the reciprocal indwelling of Christ in him. And what can be more desirable or more fortunate for a person to attain than this: that he remain in Christ and Christ in him? so that not so much he himself live, as Christ live in him; so that he be one spirit with Him, and bound to Him by the closest bond of love. <Deut. 4> Moreover, this nearness of God to us is commended by the verse more clearly joined to this responsory: taken from the fourth chapter of Deuteronomy, where Moses, speaking to the people of Israel, shows that no nations of the Gentiles have their gods so present to them as the God of the Hebrews is present to His people, to whom He also gave the law and the ceremonies and judgments, defined by certain fixed rules. <Baruch 3> But our God has become far nearer to us than He was to the people of Israel: for, clothed in human flesh, He was seen on earth and conversed with men. But most of all, and altogether, He has become near to us when He presented Himself to us as saving food and drink, not so that He might be changed into our substance, but so that He might insert us into Himself, bind us more closely, and communicate to us the participation of His divinity through that intimate union and conjunction. If therefore the children of Israel, living only under a cloud and the shadow of future goods, truly said this of God, that He was more present, if I may so say, to them than whatever god of the nations was to its worshippers, then by a far stronger right we Christians, giving thanks for Christ’s most abundant and most indulgent kindness toward us, ought to sing praise to God from the deepest affection of our heart. There is no other nation so great, which has gods drawing near to it, as our God is present to us. For indeed He has shown Himself to us in a marvelous kk ij dispen

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CANTICORVM dispensatione & condescensione, videndum exhibet & co- trectandum: & quod amplius est, pro nostræ peregrinationis viatico degustandum & manducandum: vt nos penitus <Lev. 26.> sibi inserat. Habitat item in medio nostri & inambulat in- ter nos admiranda dignatione: ne desiciamus in via, sociu[m] se præbés nobis & ducem huius an fractuosi itineris, quod magni muneris loco, populo Israel ante promiserat: sed id promissum in nobis perfectè compleuit. Neque id quidem exiguo temporis spacio præstat quòd assit nobis: sed secundum pollicitationem suam nobiscum est omnibus diebus vsque ad consummationem seculi, & secundum suæ diuinitatis omnia circumambientem præsentiam, & secundum preciosi corporis & sanguinis sui mysterium: in salutarem cibum animæ & medicinam efficacissimam nobis relictu[m]. <3. Reg. 8.> 4 In quarto responsorio. Benedic domine domum istam. Ex tertij Regum octauo capite & secundi Paralipomenon capite sexto, sumptum est hoc responsorium & particula quædam videtur illius præclaræ orationis: quam Salomo in dedicatione templi Hierosolymitani à se magnificè exstructi ad deum profudit, vbi inter cætera ita precatur. Audi hymnum & orationem quam seruus tuus orat coram te hodie: vt sint oculi tui aperti super domum hanc no[n] este ac die. Exaudias deprecationem servi tui: & populi tui Israel, quodcunque orauerit in loco isto: exaudies in loco habitaculi tui in cælo, & cum exaudieris: propitius eris. Et rursum. Quicunque orauerit in loco isto: exaudi de habitaculo tuo, id est de cælis, & propitiare. Verum illa dedicatio templi Salomonis, quædam erat imago & figura dedicationis templorum in noua lege constitutæ: & ex illa tanquam effigie quadam rudi & repræsentatione tenui, deductæ. Proinde sancta ecclesia in templi dedicatione eadem (qua Salomon) vtitur orationis forma. Petitque diui nam benedictionem ipsi tabernaculo dei infundi: & omnium illic vota ferentium orationes exaudiri. At verò quoniam templum dei in præsentis vitæ incolatu extractum: quædam est figura supernæ domus beatorum in cælis, vt in præcedente libro dictum est in explanatione hymni. Vrbs beata Hierusalem, idcirco versus hui[us] responsorij ex psalmo octuagesimotertio sumptus: beatos eos prædicat qui in domo dei cælesti habitant quoniam iuge & perpetuum eo- rum

Transcription: Translated (English)

CANTICORVM by dispensation and condescension, it offers to be seen and to be touched; and, what is more, to be tasted and eaten as provision for our pilgrimage, so that it may wholly be joined to us. It likewise dwells in the midst of us and walks among us with wondrous graciousness, lest we fail on the way, offering itself to us as companion and guide on this difficult journey, which it had once promised to the people of Israel as a great gift; but it has fulfilled that promise perfectly in us. Nor does it merely grant that it is with us for a brief span of time, but according to its promise it is with us all days until the consummation of the world, and according to the all-encompassing presence of its divinity, and according to the mystery of its precious body and blood, left to us as saving food for the soul and most effective medicine. 4 In the fourth responsory. Bless, O Lord, this house. This responsory is taken from the eighth chapter of the Third Book of Kings and the sixth chapter of Second Paralipomenon, and it seems to be a certain portion of that celebrated prayer which Solomon poured forth to God at the dedication of the Temple of Jerusalem, magnificently built by himself, where among other things he prays thus: Hear the hymn and the prayer which thy servant prayeth before thee today, that thine eyes may be open upon this house night and day. Hear the supplication of thy servant and of thy people Israel, whatsoever they shall pray in this place: hear in the place of thy dwelling in heaven, and when thou hearest, be merciful. And again: Whosoever shall pray in this place, hear thou from thy dwelling place, that is, from heaven, and be merciful. But that dedication of Solomon’s temple was a certain image and figure of the dedication of temples established in the New Law, and from it, as from a kind of rough likeness and faint representation, they are derived. Therefore Holy Church uses the same form of prayer in the dedication of a church as Solomon did. And she asks that the divine blessing be poured upon the tabernacle of God itself, and that the prayers of all who bring their vows there be heard. But since the temple of God, removed from the dwelling of the present life, is a figure of the heavenly house of the blessed in heaven, as was said in the previous book in the explanation of the hymn, “Blessed City Jerusalem,” therefore the verses of this responsory, taken from Psalm eighty-third, proclaim blessed those who dwell in the heavenly house of God, because their continual and everlasting

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EXPO. 517 rum officium erit: diuinę laudis pronunciatio ac iubilatio. < Gen. 28.> 5 In quinto responsorio. Terribilis est locus iste. Ex vi cesimooctauo Geneseos capite id sumptum est responsori- um, continens verba Iacob admirantis sanctitatem loci in quo dormierat & visionem cælitus factam habuerat de sca la in cælum erecta, cui dominum vidit innixum, & ange- los ascendentes & descendentes. Tunc enim pauens & tre mens ob loci reverentiam & dei venerationem: in hæc ver ba prorupit attonitus, terribilis est locus iste, id est metu- endus, venerandus, & summo in honore habendus. Veru[m] quoniam tunc Iacob erexit lapidem in titulum fundens o- leum desuper & dicens, hic locus vocabitur domus dei & porta cæli: ibi quoquo pacto gessit maginem expressitque speciem dedicationis templorum, in euangelica lege insti- tutæ. Idcirco ipsius Iacob verba rectè itidem applicantur ad consecrationem delubrorum. Et de vnoquoque illoru[m] locorum divino obsequio dedicatorum: verè dicit ecclesia figuram ad veritatem transferens, terribilis est locus iste: magnaque; veneratione colendus, non est hic aliud: nisi lo cus habitationis gloriæ dei. Reliqua verò verba responso- rij: ad Iacob stupore miraculi attonitum sunt referenda, si cut versus ipse subiunctus satis indicat. 6 In sexto responsorio. O constantia martyrum lauda- bilis. Hoc responsorium elegas admodum & suave, fertur composuisse Robertus rex Franciæ: vir non minus litera- rum & virtutum splendore quàm regla dignitate spectabi lis. In cuius responsorij fronte allusisse dicitur ad nomen reginæ vxoris suæ, quæ Constantia vocabatur: præfigen- do id nomen (communiter tamen sumptum) in capite sui operis. In eo autem cum ingeminata semel & iterum admi ratione magnopere extollit inuictam sanctorum martyru[m] constantiam: nullis fractam persecutionibus aut concus- sum tormentis. Charitatem etiam illorum inextinctam: mirificè effert, multæ enim tribulationum aquæ non po- tuerunt extinguere charitatem: flagrantius exæstuantem in cordibus eorum. Prædicat item illorum insignem pati- entiam: nullis evictam pressuris aut prostratam erumnis. Nam quanvis illa haberetur despectui à persequentibus, quando visi sunt oculis insipientiu[m] mori, & cu[m] vitæ præsen- tis occasu extingui: ipsa tamen præclaro ornabitur præ- < Cant. 8.> kk iij mio:

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EXPO. 517 the office will be: the proclamation and jubilation of divine praise. < Gen. 28.> 5 In the fifth responsory, Terribilis est locus iste. This responsory is taken from the twenty-eighth chapter of Genesis, containing the words of Jacob, marveling at the sanctity of the place in which he had slept and had received a vision from heaven concerning the ladder erected into heaven, on which he saw the Lord leaning, and angels ascending and descending. Then, trembling and afraid because of the reverence due to the place and the worship of God, he broke forth in these words, astonished: Terribilis est locus iste, that is, this place is to be feared, venerated, and held in the highest honor. But since at that time Jacob set up a stone as a pillar, pouring oil on top of it and saying, “This place shall be called the house of God and the gate of heaven,” he in some way represented and expressed the appearance of the dedication of churches, established in the evangelical law. Therefore Jacob’s own words are rightly applied likewise to the consecration of shrines. And concerning each of those places dedicated to divine service, the Church truly says, transferring the figure to the reality: Terribilis est locus iste; and with great reverence it is to be honored; here there is nothing other than the place of the dwelling of the glory of God. The remaining words of the responsory are indeed to be referred to Jacob, struck with amazement at the miracle, as the verse itself added below sufficiently indicates. 6 In the sixth responsory, O constantia martyrum laudabilis. This very elegant and sweet responsory is said to have been composed by Robert, king of France, a man distinguished no less by the splendor of learning and virtue than by royal dignity. At the beginning of this responsory he is said to have alluded to the name of his queen, his wife, who was called Constantia, by placing that name (though taken in a general sense) at the head of his work. In it, with repeated and intense admiration, he greatly extols the unconquered constancy of the holy martyrs, broken by no persecutions or shaken by torments. He also wonderfully magnifies their unquenchable charity: for many waters of tribulations were unable to extinguish the charity burning more ardently in their hearts. He likewise proclaims their remarkable patience, overcome by no pressures or prostrated by miseries. For although it was held in contempt by the persecutors, when they were seen by the eyes of the foolish to die, and with the passing of present life to be extinguished, nevertheless it shall be adorned with a noble reward: < Cant. 8.> kk iij reward:

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HORARVM < Psal. 118> Primum quidem horum septem officiorum ecclesiasticorum, est officium matutinum: quod ex primaria primitivâque ordinatioe, media nocte celebrari est solitum, secundum illud prophetæ verbum. Media nocte surgebam ad consitendum tibi: super iudicia iustitiæ tuæ. < Exod. 12> Tum quòd < Sapien. 18> nocte intempesta, primogenita Aegyptiorum ab angelo percussore sunt interfecta: & Israelitici populi primogenita à deo saluata, secundum illud dictum libri Sapientiæ. Cum quietum silentium contineret omnia, & nox: in suo cursu medium iter haberet: omnipotês sermo tuus domine exiliens de cælo, à regalibus sedibus durus debellator in mediam extermini terram prosiliuit. Quod ad litterâ intelligitur de tempore interfectionis primogenitorum Aegypti, vt sequens ibi sententia liquido monstrat: quanuis secundo loco etiam in vsu & officio ecclesiastico applicetur supradictum libri sapientiæ verbum ad horam natiuitatis dominicæ. Tum quòd eo tempore mediæ noctis Christus pro nobis de virgine deipara natus est, & immi nente hora passionis à ludæis in horto captus ac traditus in manus peccatorum, vt vos de manu peccatoris libera ret. In horum itaque beneficiorum commemorationem, officium matutinu[m] mediæ noctis spacio decantari ex primæuo more est solitum: qui adhuc multis in locis obser uatur. Huius rei argumento est quòd ipsius officij matutini partes complectentes certum psalmorum numerum cum lectionibus & responsoriis nocturnoru[m] nomine nûcupantur. vt primum nocturnum, secundum, & tertium: à nocte scilicet nocturnóque tempore, in quo decantari solent. Verum te pescente cordis humani in deum ardore, & fervido devotionis affectu refrigescête: in plerisque nûc locis officium matutinum primo mane celebratur sub auroram, & inde nomen sortitur. Matuta enim: apud Lati nos auroram significat. vnde matutinum tempus dicitur: < Psal. 62> quod primo mane trâfigitur. Sed neque hoc scripturæ caret authoritate: quo fulciri possit aut coprobari. < Eccl. 39> Dicit enî ppheta in psal. Deus Deus me: ad te de luce vigilo. & in matutinis meditabor in te. Ecclesiastic[us] itidè de viro iusto. Iustus cor suu[m] tradet ad vigilandu[m] diluculo: ad dominum < Sap. 16> qui fecit illum. Denique Salomon in libro Sapientiæ. Oportet præuenire solem ad benedictionem tuam: & suid

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HOURS < Psal. 118> The first indeed of these seven ecclesiastical offices is the matins office: which, according to the original and primitive ordering, used to be celebrated at midnight, according to that word of the prophet: At midnight I rose to confess unto thee: for the judgments of thy justice. < Exod. 12> Also because < Sapien. 18> in the dead of night the firstborn of the Egyptians were slain by the destroying angel: and the firstborn of the Israelite people were saved by God, according to that saying of the book of Wisdom: While quiet silence held all things, and the night was in the midst of her course, thy almighty word, O Lord, leaping down from heaven out of the royal thrones, a stern warrior, rushed into the midst of the land of destruction. Which, according to the letter, is understood of the time of the slaying of the firstborn of Egypt, as the sentence following there clearly shows: although in a second sense, and in ecclesiastical use and office, the aforesaid word of the book of Wisdom is also applied to the hour of the Lord’s nativity. Also because at that time, in the middle of the night, Christ was born for us of the Virgin Mother of God, and at the hour of his passion, when it was approaching, he was seized by the Jews in the garden and handed over into the hands of sinners, that you might deliver me from the hand of the sinner. In commemoration therefore of these benefits, it has been customary from ancient practice for the matins office to be sung in the space of midnight: a practice still observed in many places. Proof of this is that the parts of the matins office itself, containing a certain number of psalms with lessons and responsories, are called by the name of nocturns: as first nocturn, second, and third; namely from night and the night time in which they are accustomed to be sung. But because the fervor of the human heart toward God is waning, and the ardor of devotion growing cold, in many places now the matins office is celebrated early in the morning, at daybreak, and from this it takes its name. For matuta, among the Latins, signifies dawn. Whence the matutinal time is said to be < Psal. 62> when it is passed in the early morning. Nor does this lack scriptural authority by which it may be supported or confirmed. < Eccl. 39> For the prophet says in the Psalm: O God, my God, to thee do I watch from the light. And in the mornings I will meditate on thee. Likewise Ecclesiasticus speaks of the righteous man: The just man shall give his heart to watching early in the morning unto the Lord < Sap. 16> who made him. Finally Solomon in the book of Wisdom: It is fitting to anticipate the sun with thy blessing: and thus

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HORARVM pius eadem repetitur ac replicatur, quid dictio illa signet noscere operæ precium est. Sane qui linguæ hebreæ periti sunt illiusque leges & docum[m]eta callent: censent id vocabulum duas in se dictiones integras complecti. quarum prior est trisyllaba: in principio aspirata, & in secunda syllaba per simplex I scribenda, sic. Halelu. Secunda verò dictio, apud Hebræos monosyllaba est: nam i & a coalescuit apud eos in vnam syllabam. apud grecos verò, posterior illa dictio disyllaba est: quòd hi duas illas vocales i & a semper seiunctim & separatim proferunt. Latini verò in prædictæ dictionis prolatione secundum vulgatum vsum Græcorum morem magis imitantur, Significat aute[m] halelu ia: tantundem, sicut laudate dominu[m] nam halelu, verbum hebræum: laudate signat. ia verò: nomen dei est significans dominum. vt diligenter annotavit noster Iacobus Stapulensis in expositione psalmi centesimi decimi. Est autem illud nomen, à sacris eloquiis sumptum: in quibus impermutatum exprimitur ad insinuandam dei laudem. <Thob.13> vt in decimotertio capite Thobiæ. Ex lapide candido & mundo omnes plateæ eius sternetur: & per vicos eius halelu ia cantabitur. Et in Apocalypsi capite decimonono. <Apoca.19> Post hæc audui quasi vocem magnam tubarum mukaru[m] in cælo dicentium halelu ia. laus & gloria & virtus: deo nostra est. Et paulo post. Et iterum dixerunt: halelu ia. Rursum eodem loco. Et audui quasi vocé tubæ magnæ, & sicut vocem aquarum multarum, & sicut vocem tonitruorum magnorum, dicentium, halelu ia, quoniam regnauit dominus deus noster omnipotens. Verum toto tempore intermedio à quinquagesima vsque ad pascha, sancta ecclesia prætermittit illud canticum lætitiæ: vt luctum poenitentiæ pro peccatis expiandis assumat, prohibétque ipsum in officio ecclesiastico certis illis diebus dici. Sed eius loco subiungit in singularum horarum principio: post superbenedictæ trinitas præconium. Laus tibi domine: rex æternæ gloriæ. Quæ quidem sententia, latinè ferè idé explicat, quod dictio halelu ia hebraicæ, hoc vno excepto: quòd hebraica illa vox exhotatur fideles ad laudâdum dominum. Latina verò sententia illius vicaria, dirigens ad deum sermonem: petit laudem illi exhiberi ac impendi. Rursum

Transcription: Translated (English)

HORARVM it is worthwhile to learn what that phrase signifies, since it is repeated and recited the same way. Indeed, those who are skilled in the Hebrew language and familiar with its rules and teaching hold that this word contains two complete words within it. The first is trisyllabic: it has an aspiration at the beginning, and in the second syllable it is written with a simple I, thus: Halelu. The second word, among the Hebrews, is monosyllabic; for i and a are joined together by them into one syllable. Among the Greeks, however, that second word is disyllabic, because they always pronounce those two vowels, i and a, separately and distinctly. The Latins, in pronouncing the aforesaid word, according to common usage more nearly imitate the manner of the Greeks. But halelu ia signifies as much as “praise the Lord”; for halelu, a Hebrew word, means “praise.” Ia, however, is the name of God, meaning “the Lord,” as our James of Flanders carefully noted in his exposition of Psalm 110. That name is taken from the sacred writings, in which it is expressed unchanged in order to signify the praise of God. <Thob.13> as in the thirteenth chapter of Tobias. “All her streets shall be paved with white and clean stone, and through her lanes shall halelu ia be sung.” And in the Apocalypse, chapter 19. <Apoca.19> “After this I heard, as it were, the voice of a great multitude in heaven, saying halelu ia. Praise and glory and power belong to our God.” And a little later: “And again they said: halelu ia.” Again in the same place: “And I heard as it were the voice of a great trumpet, and like the voice of many waters, and like the voice of great thunders, saying: halelu ia, for the Lord our God the Almighty has reigned.” But throughout the intermediate time, from Quinquagesima until Easter, Holy Church omits that hymn of joy, so that it may take up the mourning of penance for the cleansing of sins, and it forbids this same word to be said in the church office on those particular days. In its place, at the beginning of each hour, after the praise of the most blessed Trinity, it adds: “Praise be to you, O Lord, king of eternal glory.” This sentence in Latin almost exactly explains what the Hebrew phrase halelu ia means, with this one exception: that the Hebrew word exhorts the faithful to praise the Lord. The Latin sentence, however, as its equivalent, directs speech to God and asks that praise be offered and given to him. Again

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HORARVM stræ computationis ritum continet horam sextam, septimam, & octauam téporis matutini. Hora tertia officij canonici: comprehendit horam nonam, decimam, & vndecimam ante meridianam. Hora sexta canonica complectitur horam duodecimam meridianam similiter & primam, & secundam pomeridianam. Denique hora nona ecclesiastici officij: ambit & constringit horam tertiam, quartam, & quintam pomeridianas. < Ioan. 19> 9 Porrò hora sexta persoluuntur deo quotidianæ laudes: in memoriam eximiæ illius charitatis qua pro nostra redemptione ea hora cruci est affixus, quemadmodum dicit Ioannes. < Luc. 23> Erat aute parasceue paschæ: hora quasi sexta. < Matth. 23> Et Lucas. Erat autem fere hora sexta. Et tunc etiam subito obortæ sunt (vt ait Matthæus & Lucas) tenebræ per viuersam terram ab hora sexta vsque ad nona, vt sol pullus & ater suo lumine contracto: suum & omnium visus fuerit eluxisse conditorem. Rursum eadem sacra annotatur hora, qua dominus noster volens ostendere nostræ salutis desiderium quo flagrabat: à muliere Samaritana aquam petiuit, & illi suæ salutaris doctrinæ (& per illam: Samaritanis omnibus) fluenta communicauit, sui cognitionem quòd esset vere saluator mundi: ipsis elargiens, atque sub illoru[m] typo, se in sexta ætate toti mudo per susceptam carnis dispensationem benignius manifestans: saluatoremque declarans. Non subticuit id diuinus evangelista Ioannes: cum ait. Erat autem ibi fons Iacob. Iesus autem fatigatus ex itinere: sedebat sic super fontem. Hora autem erat quasi sexta. Venit mulier de Samaria: haurire aquam Eadem denique hora beatissimus Petrus orationi intentus, visionem habuit de populo gentium in vnum ecclesiæ sinum per fidem co[n]gregando: cum vidit lintheum descendens de cælo pleno quadrupedibus, volatilibus & reptilibus, quemadmodum & acta apostoloru[m] testantur: Ascendit (inquiunt) Petrus in superiora vt ora-ret: circa horam sextam. < Act. 10> 10 Demùm hora nona quotidianis laudibus sancta ecclesia deum co[n]celebrat, in memoriam amarissimæ mortis domini: quam illa hora pro nobis perpessus est. Nam vt sacri scribunt euangelistæ: circa horam nonam clamâs voce magna expirauit. < Matth. 27> Circa eandem etiam horam des- < Ioan. 19> cendit

Transcription: Translated (English)

HOURS contains the rite of computation, the sixth, seventh, and eighth hour of the morning time. The third hour of the canonical office: it includes the ninth, tenth, and eleventh before noon. The sixth canonical hour comprises the twelfth noon hour likewise, and the first and second after noon. Finally, the ninth hour of the ecclesiastical office: embraces and encloses the third, fourth, and fifth afternoon hours. < John 19> 9 Moreover at the sixth hour the daily praises are rendered to God: in memory of that most excellent charity by which, for our redemption, at that hour he was affixed to the cross, as John says. < Luke 23> And it was the preparation of the Passover: about the sixth hour. < Matthew 23> And Luke. And it was about the sixth hour. And then also suddenly arose, as Matthew and Luke say, darkness over the whole earth from the sixth hour until the ninth, so that the sun, with its light withdrawn and dimmed, seemed to have shone forth upon itself and upon the Creator of all things. Again the same sacred hour is noted, when our Lord, wishing to show the desire for our salvation with which he burned, asked water from the Samaritan woman, and communicated to her the springs of his saving doctrine (and through her to all the Samaritans): the knowledge of himself, that he was truly the Savior of the world, bestowing it upon them, and under the type of them, more graciously manifesting himself to the whole world in the sixth age through the assumption of the dispensation of the flesh, and declaring himself the Savior. The divine evangelist John did not pass this over in silence, when he says: And Jacob’s well was there. Jesus, therefore, being wearied from the journey, sat thus upon the well. And it was about the sixth hour. A woman came from Samaria to draw water. Finally, at that same hour the most blessed Peter, intent on prayer, had a vision concerning the gathering of the people of the Gentiles into the one bosom of the Church through faith: when he saw a sheet descending from heaven full of four-footed beasts, birds, and creeping things, as the Acts of the Apostles also testify: Peter went up (they say) to the upper room to pray: about the sixth hour. < Acts 10> 10 Lastly at the ninth hour holy Church celebrates God with daily praises, in memory of the most bitter death of the Lord: which at that hour he endured for us. For as the sacred evangelists write: about the ninth hour he cried out with a loud voice and expired. < Matthew 27> About that same hour also de- < John 19> scended

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EXPO. 517 cendit ad inferna: vt sanctos indè patres liberaret, & de principe huius mudi triu[m]pharet. Denique vnus militum circa eandem horam lancea latus eius aperuit: & cõtinuò exiuit sanguis & aqua in remissionem peccatoru[m] nostrorum. Eade[m] quoque hora discipuli domini ad orationem conuenire sunt soliti: quemadmodum acta perhibent apostolica de Petro & Ioanne, quòd ascendebant in templum < Act. 3> ad horam orationis nonam, & tunc vir mendicus qui ab vtero matris suæ claudus fuerat: in nomine domini nostri Iesu Christi secudum Petri verbum illico sanatus est, & rectè ambulauit: ad confirmandam fidem credentium, & ad conversionem increduloru[m]. Porrò de mysteriis horæ tertiæ, sextæ, & nonæ præclare quoque disserit venerabilis & eximiús pater Ioannes Cassianus in libro tertio de institutis monachoru[m] capite secundo, permulta his quæ dicta sunt consimilia referens. De officio uepertino & completorij. < 11> V Esperas dici plærunque autumant à vespere stella: quæ in crepusculo apparere solet, & dici extremitatem nunciare, quoniam circa declinationem < Luc. 19> dici & finem: officium verpertinum celebrari est institutum. Et id quidem in memoriam depositionis domini de < Matth. 26> cruce: circa illam horam à venerabili & pio Ioseph atq; Nicodemo, permittente Pilato factam. Etiam in recordationem < Luc. 24> institutionis sanctissimi sacramenti eucharistiæ. quod vespere facto post manducationem agni paschalis typici, coram discipulis suis in vltima coena dominus instituit, vt perhibent euagelistæ. Præterea circa eandè horam duobus discipulis euntibus in Emaus apparuit dominus post resurrectione in specie & forma peregrini: scripturarum < Luc. 24> interpretatione eos illuminauit, & demu[m] in fractione panis se illis exhibuit cognoscendum. Mane (inquiuit illi ad dominum: iam eloquiis eius inflammati) nobiscum < Luc. 24> domine: quoniam aduesperascit, & inclinata est iam dies. < 12> Completorium verò dictum putant: in eo compleatur officium quotidianæ laudis, deo ab ecclesia exoluêda, quandoquidè absoluto completorio: nullu[m] aliud superest illius

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EXPO. 517 descended into hell, so that he might free the holy fathers therefrom, and triumph over the prince of this world. Finally, one of the soldiers, about the same hour, opened his side with a spear: and immediately there came forth blood and water for the remission of our sins. At this same hour likewise the disciples of the Lord were accustomed to assemble for prayer: as the Apostolic Acts testify concerning Peter and John, that they were going up into the temple at the ninth hour of prayer, and then a certain beggar who had been lame from his mother’s womb, in the name of our Lord Jesus Christ according to Peter’s word was forthwith healed, and walked uprightly: to confirm the faith of believers, and for the conversion of unbelievers. Moreover, concerning the mysteries of the third, sixth, and ninth hours, the venerable and most excellent father John Cassian also speaks splendidly in the third book of the Institutes of the Monks, chapter two, relating many things similar to those which have been said. On the evening office and compline. < 11> Evening prayers are commonly thought to be called from the evening star: which is wont to appear in the twilight, and to announce the end of the day, since around the decline of day and its end, the evening office was instituted to be celebrated. And this indeed in memory of the Lord’s removal from the cross: about that hour accomplished by the venerable and pious Joseph and Nicodemus, with Pilate’s permission. Also in remembrance of the institution of the most holy sacrament of the Eucharist, which, after the paschal lamb had been eaten, in the evening the Lord instituted at the Last Supper before his disciples, as the Evangelists testify. Besides, about the same hour the Lord appeared after the Resurrection to the two disciples going to Emmaus in the form and appearance of a pilgrim: by the interpretation of the Scriptures he enlightened them, and finally in the breaking of bread showed himself to them to be recognized. Stay with us, they said to the Lord: for now it is toward evening and the day is already far spent. < 12> And compline, moreover, is thought to be so called because in it is completed the office of daily praise to be rendered to God by the Church, since, when compline has been finished, nothing further remains of it

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EXO. 529 nominibus nucupati qui aliquod in ecclesiæ munus obeu[n]t certumque in ea gradum constituunt, aut qui ab ecclesiæ sinu ob incredulitatem aut pravitate sunt reiectitij & se- parati: age nunc illarum denominationum rationem vel perfunctoriæ reddamus, declaraturi (vt à nobis efflagitatum est) qui dicu[n]tur catechumini, neophyti, energumini, apostatæ, poenitentes, ministri, plebs sancta, monachi, pagani, insideles, schismatici, hæretici, ludxi, & Hebræi. Catechumini. 13 Catechumini dicu[n]tur qui sacrae fidei mysteria sunt edocti, & quid credere debeant instructi. nondum tamen salutaribus vndis baptismi abluti, neque in Christo rege- nerati. Nempe in primitiua ecclesia cum adulti sacramen- tum baptismatis suscepturi erant: antè per aliquot tempo ra edocebu[n]tur sacrae fidei articulos, & quid piè de deo sen tiendum: secundum symboli apostolici regulam erudieba[n]tur. Quandiu igitur instituebantur his sacris documentis antequam baptismum perciperent: dicebantur catechu- mini. Vt legitur beatus Martinus adhuc catechuminus: ve ste pauperem, & in paupere Christum contexisse. Venit- que id græcum nomen à verbo catechizo, as, are: quod si- gnificat doceo, instruo in fide, erudio, quo quidem beatus Paulus vtitur ad Galatas scribens: cum a[n]i[m]t. Communicet auté is qui catechizatur verbo: ei qui se catechizat in om nibus bonis. Gala. 6 Neophyti. 14 Neophyti dicuntur: qui de nouo ad fidem sunt co- uersi, & recens eius sacramentis se addixeru[n]t: quasi nouu[m] fidei germen & noua planta, nouiterve plantati. Neos e- nim Græcinou[m] dicunt: phyton verò plantam. Vnde Hie ronymus contra Luciferianum. Nescis & laicos & cleri- cos vnum habere Christum: nec alium neophytis, aliu[m] e- piscopis esse deum? Et apostolus ad Timotheum scribens: prohibet neophytum in episcopum ordinari. Non neo- phytum (inquit) ne in superbiam elatus: in iudicium inci- dat diaboli. I. Timot. 3 Energumini. 15 Energumini dicuntur qui ab immundis spiritibus vexantur: & corporali afflictione torquentur, ita dicti ab euergeo verbo græco: quod agere significat & mouere: Apud Latinos verò: arreptitij, laruati, siue (vt vulgari v- tar nomine) dæmoniaci appellantur. Qualis fuit ille Co- rinthius, qui ob incestum ab apostolo traditus fuit Satha II na

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EXO. 529 Those who are called by names indicating that they carry out some office in the church and hold a certain rank in it, or who are rejected and separated from the bosom of the church because of unbelief or wickedness: come now, let us set forth even in a cursory way the meaning of those designations, declaring (as has been requested of us) who are called catechumens, neophytes, energumens, apostates, penitents, ministers, the holy people, monks, pagans, infidels, schismatics, heretics, Jews, and Hebrews. Catechumens. 13 Catechumens are so called who have been taught the mysteries of the holy faith, and instructed in what they ought to believe, but have not yet been washed by the saving waters of baptism, nor regenerated in Christ. Indeed, in the primitive church, when adults were about to receive the sacrament of baptism, for some time beforehand they were taught the articles of the holy faith, and what should be thought piously about God; they were instructed according to the rule of the Apostles’ Creed. So long, therefore, as they were being instructed in these sacred teachings before receiving baptism, they were called catechumens. As it is read of blessed Martin, when he was still a catechumen, that he clothed Christ in a poor man by clothing the poor man. And this Greek name comes from the verb catechizo, as, are, which means I teach, I instruct in the faith, I train; and blessed Paul uses it when writing to the Galatians: let him who is catechized communicate with the one who catechizes him in all good things. Gala. 6 Neophytes. 14 Neophytes are those who have been newly converted to the faith and have recently committed themselves to its sacraments: as it were a new shoot of the faith and a new plant, or newly planted. For the Greeks call new neos, and a plant phyton. Hence Jerome, against the Luciferians: Do you not know that both laymen and clerics have one Christ, and that God is not one for neophytes and another for bishops? And the apostle, writing to Timothy, forbids a neophyte to be ordained bishop. Not a neophyte, he says, lest, being lifted up in pride, he fall into the judgment of the devil. I. Timot. 3 Energumens. 15 Energumens are those who are vexed by unclean spirits, and tormented by bodily affliction; so called from the Greek verb energeoo, which means to act and to move. Among the Latins they are called possessed, mad, or, to use the common term, demoniacs. Such was that Corinthian, who because of incest was handed over by the apostle to Satan. II na

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HORARVM næ in interitum carnis, vt spiritus eius saluus fieret, quæ ad modum Paulus ad Corinthios scribit. Quales & illi: quos dominus noster in euangelio & discipuli eius à vexatio- ne dæmonum virtute diuini nominis liberarunt. <Apostate.> 16 Apostatæ sunt, qui à fide quam professi sunt discedunt, ad infidelitatem aut horrenda flagitia dei legibus contraria publice prolapsi. Vt qui fidem Christi abnegat: ad iudæismum aut Machometricam spurcitiam decumbentes, aut qui foedis libidinibus aut cupiditatibus cæteris se contaminant, incestuosi, notorij concubinarij, venefici, magici, vsurarij: & aliis grauibus criminibus palam implicati. Ita autem dicuntur nomine græco ab apostasia: quæ desertionem, defectionemque à fide signat, quasi desertores castrorum dei & ad hostiles acies transfugæ. Inde apostatare, est fidem Christi susceptam deserere & ab ea deficere: aut etiam à rectitudine æquitatis atque lustitiæ discedere. Vnde ecclesiasticus. Vinum & mulieres apostatare faciunt saplentes: & arguunt sensatos. <Eccl. 19 Poenitentes.> 17 Poenitentes sunt qui à grauibus quæ antè comiserunt peccatis pedem reuocantes: publicam in totius ecclesiæ conspectu poenitétiam agunt, petentes Christo reconciliari & rursum ecclesiastico coetui (à quo per nequitiam sunt prolapsi) inseri atque coniungi. Nempe in prima ecclesiæ constitutione plærunque ob enormia & infanda peccata, publica peccatoribus imponebatur poenitentia: ad sui humiliationem aliorumque exemplum. Vt de beato Ambrosio memoriæ proditum est: quòd Theodosium imperatorem Romanum ecclesiæ ingressu prohibuerit, donec dignam pro scelere perpetrato complesset poenitétiam: quam ille humiliter, suscepit & expleuit. <Ministri.> 18 Ministri dicuntur qui ipsi pontifici aut sacerdoti sacra facienti astant ad sancti altaris ministerium: & quæ ad hoc aut aliorum sacramentorum administratione necessaria sunt, pro suo quisque officio subministrant. Et hi à nobis diaconi dicuntur & subdiaconi: de quibus paulò post amplior fiet determinatio. Quanuis & ministrorum nomine comprehendi etiam nonnunqua[m] soleant in minoribus ordinibus constituti: hostiarij, acolythi, lectores, exorcistæ, quòd superioribus ordinibus in rebus sacris etiam impendant ministerium. Plebs

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HORARVM for the destruction of the flesh, so that his spirit might be saved, as Paul writes to the Corinthians. Such also are those whom our Lord in the Gospel and his disciples delivered from the vexation of demons by the power of the divine name. <Apostate.> 16 Apostates are those who depart from the faith they have professed, and who have publicly fallen into unbelief or into dreadful acts contrary to the laws of God. As, for example, one who denies the faith of Christ: turning toward Judaism or the filthy corruption of the Mahometans, or those who defile themselves with foul lusts or other desires, incestuous persons, notorious concubinarians, poisoners, magicians, usurers, and others openly implicated in serious crimes. They are so called from the Greek word apostasia, which signifies desertion and defection from the faith, as though deserters from the camp of God and deserters to the enemy's ranks. Hence to apostatize is to abandon the faith of Christ one has received and to fall away from it; or even to depart from uprightness, equity, and justice. Whence the Ecclesiasticus says: Wine and women make wise men apostatize, and rebuke the sensible. <Eccl. 19 Poenitentes.> 17 Penitents are those who, turning back from the grievous sins they committed before, perform public penance in the sight of the whole church, seeking to be reconciled to Christ and once again joined and united to the ecclesiastical assembly, from which they have fallen away through wickedness. Indeed, in the early constitution of the church, public penance was for the most part imposed on sinners for enormous and shameful sins, for their own humiliation and as an example to others. As the memory of blessed Ambrose relates: he barred Emperor Theodosius from entering the church until he had completed a penance worthy of the crime he had committed; which he humbly accepted and fulfilled. <Ministri.> 18 Ministers are those who stand beside the pontiff or priest while he performs sacred rites, for the ministry of the holy altar, and who supply whatever is needed for this or for the administration of other sacraments, according to each one's office. These are called by us deacons and subdeacons, concerning whom a fuller definition will be given shortly. Although the name of ministers is sometimes also understood to include those established in the minor orders: porters, acolytes, readers, exorcists, because they too render ministry in sacred matters to the higher orders. Plebs

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EXPO. 533 mé is qui fidei suscepit signaculum pertinaciter defendit. Oportet (inquit apostolus) hæresees esse: vt hi qui probati sunt manifesti fiant. Et rursum. Hæreticum hominem post primam & secundam correctionem deuita. < 1. Cor. 11 Titum. 3 Iudæi. Hebrai.> 25 Iudæi dicuntur quicunque à Iacob descenderût: à Iuda, præcipua duodecim tribuum ita nuncupati, qui & Israelitæ denominâtur: quoniam ab Israel (qui & Iacob) sumpserunt originem. Idem dicuntur etiam Hebrai ab Heber filio Seth: à quo per Abraham sunt deducti. Aut etiam à nomine communi heber: quod transfluuialem sive transitorem signat eo quod Abraham veniens à terra & cognitione sua in terram Chaanan: fluuium Eufraté trâ sierit, & trans flumen habitauerit, vt dictum est in præcedente libro in expositione illius hymni. Gloria laus & honor ubi sit: rex Christe redemptor. De septem ordinum ecclesiasticorum nominibus corumq[ue] rationibus. Voniam autem ad rem ecclesiasticam dinoscendam, operæ precium est & ipsorum ordinum & dignitatum ad functionem ipsius pertinentium rationem exploratam habere: illam (vt à nobis hoc expostulatum est) breuibus hic constringere non prætermittamus, ampliorem ipsius determinationem ex aliis requirendam admonentes, & potissimum ex rationali diuinorum officiorum, cuius author totum secundum sui operis librum absoluit in huiusmodi ecclesiasticorum ordinum declaratione. Itaque impræsentiarum id explanare par fuerit: quid pontifex, sacerdos, presbyter, diaconus, subdiconus, acolythus, ostiarius, lector, exorcista. < Pontifex.> 26 Et imprimis pontifex is est: qui in ecclesia sibi designata primatum tenet, curâmque spiritualium administrationum & directionem cum suprema authoritate gerit. Is à veteri Romanorum more (apud quos pontificibus suis cura demandata erat sublicij pontis instaurâdi) pontifex dictus est: manente etiam apud Christianos vetusto nomine. Significatiore tamen vocabulo à Græcis episcopus dicitur: id est superintendens, & vigilem gerens curam atque considerationem in corum salutem quibus præfi-

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EXPO. 533 he who has received the seal of faith, defends it steadfastly. For, as the apostle says, it is necessary that heresies be, so that those who are approved may be made manifest. And again: A heretical man, after the first and second correction, avoid. < 1 Cor. 11 Tit. 3 Jews. Hebrews.> 25 Jews are called all those who descend from Jacob: from Judah, the principal one of the twelve tribes, are they thus named, and also are called Israelites, because from Israel (who is also Jacob) they took their origin. They are also called Hebrews from Heber the son of Seth: from whom, through Abraham, they were brought down. Or also from the common name heber: which signifies one who is beyond the river, or a passer-over, because Abraham, coming from his land and knowledge into the land of Canaan, crossed the river Euphrates, and dwelt beyond the river, as was said in the preceding book in the exposition of that hymn: Glory, praise and honour be where is the King Christ the Redeemer. On the names of the seven ecclesiastical orders and their reasons. Since, however, for recognizing the ecclesiastical matter, it is worthwhile to have an examined understanding of the reason both of the orders themselves and of the dignities pertaining to the function of the same, let us not omit to compress it here briefly, as this has been requested of us, while warning that a fuller determination of it must be sought elsewhere, and especially from the Rational of the Divine Offices, the author of which completed the whole second book of his work in the explanation of such ecclesiastical orders. Therefore, for the present it would be fitting to explain this: what is a pontiff, priest, presbyter, deacon, subdeacon, acolyte, doorkeeper, reader, exorcist. < Pontiff.> 26 And first, a pontiff is he who holds the primacy in the church assigned to him, and bears the care and direction of spiritual administrations with supreme authority. He is called pontiff from the ancient Roman custom, among whom the care of their pontiffs had been entrusted for the restoring of the Sublician bridge, the old name remaining also among Christians. Yet by a more significant term he is called by the Greeks episkopos, that is, overseer, and one who keeps watch with care and consideration for the salvation of those over whom he is set.

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EX PO. 935 Timot. Diaconos similiter pudicos. nô bilingues, nô mul- < 1. Timot. 3> to vino deditos, nô turpe lucru secta[n]tes: habentes myste- rium fidei in conscientia pura. Et hi autem probentur pri- mum: & sic ministrent, nullum crimen habentes. 30 Porrò subdiaconus (siue potius hypodiaconus: vt vtraque pars compositionis sit greca) epistolam in officio missellegit. diaconóque calicem, vinum etiam & aquam ministrat. Et is itidem sacer est minister sed diacono infe- rior. Inde subdiaconatus: est ordo & siue hypodiaconatus gradus hypodiaconi 31 Acolythus: minister quidem est sed minor subdiacono. lumen templo subministrat, & cæreos fert accensos: cum offertur altaris sacrificium. & latine cæreoferarius siue portitor luminis vulgo dicitur. At verò secundu[m] gre- ca linguæ proprietatem: acolythus idem significat quod famulus sequens aut conseques, quæ quidem denomina- rio rectè convenit ei qui fert luminaria in templo: nam eos quibus famulatum exhibet, aut ordine loci aut saltem officio sequitur. Cæterum ea dictio acolythus apud Gre- cos in tertia syllaba per ou diphthongon scribitur: quæ a- apud Latinos in u convertitur. Itaque secundum græci sermonis rationem dicendu[m] esset acoluthus. Consuetudo tamen obtinuit vt dicamus acolythus mutata u in i longu[m]. 32 Lector ex suo ministerio psalmos cum sacerdotibus concinit: & in officio ecclesiastico lectiones cum veteris, tum novi testamenti profert. 33 Ostiarius siue Ianitor: templi fores observat, nequis prophanus aut cui sacris interdictum est, illud ingredia- tur: sed soli admittantur illi qui digni sunt tam sacris spe- ctaculis interesse. 34 Exorcista autem is dicitur, qui ministerium habet adiurandi spiritus immundos: & ab energuminis eos ex- pellendi. Inde exorcismus dicitur adiuratio: id est huius- modi forma & modus adiurandi spiritus nequam homi- nibus infestos. Et exorcizare verbum actiuum, est (vt in- quit Augustinus in libro de vita beata) per diuina spiritu[m] immundum adiura[n]do expellere. Huiusmodi aute[m] exorc- stæ non solum apud Christianorum ecclesiam. sed etiam apud Iudæos fuisse comperiuntur. vt innuit dominus 11 iiiij noster

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EX PO. 935 Timothy: Deacons likewise should be modest, not double-tongued, not given to much wine, not pursuing dishonest gain: holding the mystery of the faith in a pure conscience. And let these also be tested first; and so let them minister, having no crime against them. 30 Moreover, the subdeacon (or rather hypodeacon, so that both parts of the composition may be Greek) reads the epistle in the office of Mass, and to the deacon he ministers the chalice, also wine and water. And he too is a sacred minister, but inferior to the deacon. Hence subdiaconate is an order, and hypodiaconate is the rank of the hypodeacon. 31 The acolyte is indeed a minister, but lesser than the subdeacon. He supplies light to the temple and carries burning candles when the sacrifice of the altar is offered. And in Latin he is commonly called cæreoferarius, or bearer of light. But according to the property of the Greek language, acolyte signifies the same as a following servant or attendant, which name properly suits the one who carries the lights in the temple; for he follows those whom he serves, either in order of place or at least in office. Moreover, this word acolyte among the Greeks is written in the third syllable with the diphthong ou, which among the Latins is changed into u. Therefore, according to Greek usage, it should be pronounced acoluthus. However, custom has prevailed so that we say acolythus, changing u into a long i. 32 The lector, from his ministry, sings psalms with the priests and in ecclesiastical office proclaims the readings, both from the Old and from the New Testament. 33 The ostiarius, or doorkeeper, watches the doors of the temple so that no profane person or anyone forbidden the sacred rites may enter it; but only those are admitted who are worthy to take part in such sacred spectacles. 34 The exorcist is called the one who has the ministry of adjuring unclean spirits and expelling them from the possessed. Hence exorcism is called adjuration, that is, the form and manner of adjuring evil spirits hostile to men. And the active verb exorcizare is, as Augustine says in the book On the Happy Life, to drive out an unclean spirit by adjuring it through divine power. Persons of this kind of exorcists are found to have existed not only in the Christian Church, but also among the Jews, as our Lord indicates.

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BENEDICTIO noster in euangelio: dicens. Si ego in Belzebub eiicio de monia, filij vestri in quo eiiciunt? scilicet exorcistæ. Et in actibus apostolorum legimus, Tentauerunt autem quidâ & de circuneuntibus Iudæis exorcistis, invocare super eos qui habebant spiritus malos: nomé domini Iesu. Qui- nimmo quisque septem ecclesiasticorum ordinum: in ve teri lege aliquid habuit, officij similitudine sibi respondes, ex quo in noua lege traductum est simile officium: & in maiore quidem perfectione. Erant enim tum sacerdotes, leuitę, nathinnei vt leuitaru ministri, luminu portitores, ostarij, lectores exorcistę. Quemadmodu diligenter an- notant: qui ordines ipsos ecclesiasticos latius explanados suscipiunt, præsertim magister sentetiaru in quarto libro: distinctione vicesima quarta. Et quoniâ complures id am ple & diffuse factitarunt: non est ipsis declaradis amplius insistendum. 35 Omnes autem supradicti, & qui aliquo funguntur assignatorum ordinum: dicuntur clerici, id est in domini sortem vocati, eiusque addicti ministerio, qui sui clerica- rus professionem, tonsura capilloru in vertice capitis fa- cta: exprimunt. Quicunque igitur tonsuram acceperunt tanquam signaculum ecclesiasticæ sortis, clerici dicuntur græca appellatione, à nomine cleros, quod sortem par- temque significat: vt in præcedente libro etiam annotatu est, in expositione hymni de sancto Augustino. Magne pa- ter Augustine. Reliqui verò qui ad peculiarem dei cultu & altaris ministerium non sunt destinati, sed vitam agunt ciuilem & negociosam: dicuntur laici. In die purificationis beatæ Mariæ uirginis: benedi- ctio cæreorum: Oratio. D Omine sancte pater omnipotens æterne deus: be- nedicere et sanctificare digneris ignem istu, quê nos indigni suscipimus per invocationem unigeni ti filij tui domini nostri Iesu Christi: quem hodie in tem- plo præsentatum, iustum Simeonem diu expectantem in ulnis suscepisse nouimus: et salutare tuum ante faciem omnium

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BENEDICTION Our Lord in the Gospel says: “If I by Beelzebub cast out demons, by whom do your sons cast them out?” namely, the exorcists. And in the Acts of the Apostles we read: “But certain of the itinerant Jewish exorcists attempted to invoke over those who had evil spirits the name of the Lord Jesus.” Indeed, each of the seven ecclesiastical orders had, in the Old Law, something corresponding to it in a similar office, from which a similar office has been brought over into the New Law, and indeed in greater perfection. For then there were priests, Levites, Nethinim as ministers of the Levites, candle-bearers, doorkeepers, readers, exorcists. This is carefully noted by those who take up the ecclesiastical orders themselves more broadly explained, especially the Master of the Sentences in the fourth book, distinction twenty-four. And since many have done this fully and at length, there is no need to dwell further on their explanation. 35 All of the aforesaid, and those who perform any of the assigned orders, are called clerics, that is, called into the Lord’s lot and devoted to His ministry, and they show their profession of clerical status by the tonsure of the hair made on the crown of the head. Therefore whoever has received the tonsure as a sign of the Church’s lot is called cleric, from the Greek term cleros, which means lot and portion; as was also noted in the preceding book, in the exposition of the hymn on Saint Augustine: “Great Father Augustine.” But those who are not set apart for the special worship of God and the ministry of the altar, but lead a civil and busy life, are called laymen. On the day of the Purification of the Blessed Virgin Mary: blessing of the candles: Prayer. O Lord, holy Father, almighty eternal God, deign to bless and sanctify this fire, which we, though unworthy, receive through the invocation of the only-begotten Son, our Lord Jesus Christ: whom today, presented in the temple, we know holy Simeon, long awaiting him, received into his arms; and your salvation before the face of all

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BENEDICTIO petitionem iusti Simeonis implesti, te humiliter deprecamur ut has candelas ad usus hominum & salutem animarum & corporum, siue in terra siue in aquis: per invocationem tui sancti nominis, & per intercessionem sanctæ Mariæ uirginis genitricis filij tui (cuius hodie festa deuoti colimus) & per preces omnium sanctorum tuorum: benedicere & sanctificare digneris. Vt hac plebs tua illas honorifice in manibus portans cantando teque laudando: à te pio domino exaudiatur de cælo sancto tuo, & de sede maiestatis tuæ, propitiusque sis omnibus clamantibus ad te: quos redemisti precio sanguine filij tui. Qui tecum uiuit, &c. 6 Antiphona. Responsum accepit Simeon à spiritu sancto: non visurum se mortem, nisi videret Christum domini. Et cùm inducerent puerum in templum, accepit eum in vlnas suas, & benedixit deum & dixit. Nunc dimittis domine seruum tuum in pace. Cratio. 7 Benedic domine Iesu Christe hanc creaturam cæræ supplicantibus nobis: & infunde ei per crucis tuæ sanctæ uirtutem, benedictionem cælestem. Vt qui eam ad repellendas tenebras humano generi tribuisti: talem signaculo sanctæ crucis tuæ fortitudinem & benedictionem accipiat, ut in quibuscunque locis accensa siue imposita fuerit: discedat & contremiscat ille malignus diabolus, & effugiat pauidus cum omnibus ministris suis de habitationibus illis: nec præsumat amplius inquietare seruientes deo. Proinde supplices quæsumus domine: ut emittas angelum tuum Raphaelem, ut qui euulsit & expulit à Sara & Thobia dæmonem mortiferum & infestantem: conterat illum & perdat de cunctis habitationibus colentium deu[m], de

Transcription: Translated (English)

BLESSING You have fulfilled the petition of righteous Simeon; we humbly beseech you that you would deign to bless and sanctify these candles for the use of mankind and the health of souls and bodies, whether on land or on water, through the invocation of your holy name, and through the intercession of the blessed Mary, virgin and mother of your Son, whose feast we devoutly keep today, and through the prayers of all your saints. So may this your people, bearing them honorably in their hands and singing and praising you, be heard by you, the merciful Lord, from your holy heaven and from the seat of your majesty; and be merciful to all who cry to you, whom you have redeemed by the precious blood of your Son. Who lives with you, etc. 6 Antiphon. Simeon received a response from the Holy Spirit: that he would not see death unless he had seen the Christ of the Lord. And when they brought the child into the temple, he took him into his arms, and blessed God and said: Now, Lord, let your servant depart in peace. Prayer. 7 Bless, Lord Jesus Christ, this creature of wax, as we supplicate you; and pour into it, through the power of your holy cross, a heavenly blessing. So that it, which you gave to humankind for driving away darkness, may receive such strength and blessing by the sign of your holy cross, that wherever it is lit or placed, the evil devil may depart and tremble, and flee in fear with all his servants from those dwellings; nor may he dare any longer to trouble those serving God. Therefore we humbly ask, O Lord, that you send your angel Raphael, who drove out and expelled the deadly and troubling demon from Sarah and Tobit: may he crush him and destroy him from all the dwellings of those who worship God,

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Transcription: ATR-1

EXPO. 539 de basilicis, de domibus, de angulis, de lectulis, de refectoriis, de cunctis locis in quibuscunque deo famulantes habiant & requiescunt, dormiunt, uigilant, ambulant, & consistunt non ualeat amplius inquietare, uel pauorem immittere super illos, quos tui chrismatis unctio fecit esse inunctos. Benedico te creatura cæræ in nomine domini dei nostri & sanctæ trinitatis: ut sis exterminatio diaboli & omnium contubernalium eius. Per eum qui uiuit & regnat deus. Mutata uoce admodum præfationis: 8 Per omnia secula seculorum. Amen. Dominus uobiscum. Et cum spiritu tuo. Sursum corda. Habemus ad dominum. Gratias agamus domino deo nostro. Dignum & iustum est. Præfatio. Vere dignum & iustum est: æquum & salutare, qui per serenissimam ac placidissimam stellam, genitricem tuâ (cuius sacratissimum nomen per ineffabile & inenarrabile meritum: stella maris interpretatur) humanum genus illuminare dignatus es. Propter hoc maximo gaudio hodierna die ouantes, & ideo in nostris manibus uenerabiliter candelas serentes, & incessabili uoce clamantes quæsuum: pro dulcissimo amore & clementissima intercessione tuæ dignæ genitricis semperque uirginis, nos indignos, sed tamen precio sanguine tuo redemptos: te æterno lumine ac uero faciat clementer perfrui. Qui cum patre & spiritu sancto uiuis & regnas deus: per omnia secula seculorum. Amen. Oratio. 9 Omnipotens sempiterne deus qui per Moysen famulu[m] tuu[m], purissimu[m] olei liquorem ad luminaria ante conspectu[m] tuum iugiter continuanda præparari iussisti: benedictionis tuæ gratia[m] super hos cæreos benignus infunde, quatin[us] sic administrent lum[m]e exterius: ut te dona[n]te lum[m]e sancti spu[n]s in

Transcription: Translated (English)

EXPO. 539 of basilicas, of houses, of corners, of beds, of refectories, of all places in which those serving God may be and rest, sleep, keep watch, walk, and stand, may it no longer be able to trouble, or cast fear upon those whom the anointing of thy chrism has made to be anointed. I bless thee, creature of wax, in the name of our Lord God and of the holy Trinity: that thou mayest be the expulsion of the devil and of all his companions. Through him who lives and reigns, God. With the voice changed, as in the Preface: 8 For ever and ever. Amen. The Lord be with you. And with your spirit. Lift up your hearts. We have them lifted up to the Lord. Let us give thanks to the Lord our God. It is meet and right. Preface. Truly it is meet and right, proper and salutary, who through the most serene and most peaceful star, thy mother, through whose most sacred name by ineffable and unutterable merit it is interpreted: star of the sea, hast deigned to enlighten the human race. For this cause, rejoicing with great joy on this day, and therefore bearing candles reverently in our hands, and crying out with unceasing voice, we beseech thee: through the sweetest love and most merciful intercession of thy worthy mother and ever Virgin, make us, though unworthy, yet redeemed by the price of thy blood, graciously to enjoy thee by eternal light and true light. Who with the Father and the Holy Spirit livest and reignest, God: for ever and ever. Amen. Prayer. 9 Almighty, everlasting God, who through Moses thy servant didst command the purest liquid of oil to be prepared for lamps to be continually maintained before thy face: graciously pour the grace of thy blessing upon these candles, so that they may thus furnish outward light: so that thou granting, the light of the Holy Spirit in

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Transcription: ATR-1

BENEDICTIO in nostris non desit cordibus interius. Per dominum nostrum. Qua finita: cantor incipiat. 10 Lumen ad reuelationem gentium: et gloriam plebis tuæ Israel. Versus. Nunc dimittis seruum tuum domine: secundum uerbum tuum in pace. Antiphona Lumen ad reuelationem gentium. Versus. Quia uiderunt oculi mei. Et ita alternando usque in finem. Religiosa & pia sanctione constituta est ab ecclesia catholica, in solennitate purificationis sacratissimæ virginis Mariæ: cæreorum benedictio, quoniam dominus noster cum offerretur in templo quadragesimo post suam natiuitatem die (cuius oblationis memoriam recolit hæc solennitas) à Simeone iusto prædicatus est esse lumen ad reuelationem gentium, & lumen quidem spirituale: effugans densas nostræ mentis tenebras. Idcirco per lumen isensibile cæreorum accensorum tanquam eius symbolum: merito honoratur hoc die atque concelebratur. Sunt etenim in cæreo accenso tria, magnum continentia mysterium: significationemque eorum quæ domino nostro verè insunt. Primo cæra, ab apibus cum syncæritate formata, & purissimæ eius carnis signatiua. Secundo lychnus siue ellychniu[m] & funale illud interius vndique cæra circumlitum: sacratissimam eius animam insinuans in sancta carne latitante. Tertio verò ibidem est lumen quod cæræ: & lychno coniungitur: deitatem eius summam significans, corpori & animæ ineffabiliter vnitam. Facta autem memoratur hæc cæreorum deferendorum in præsenti celebritate comméda-bilis institutio à Sergio summo pontifice: ad abolendam superstitionem sacrilegam Romanorum, qui ex ritu gentilitio nondum tunc abolito neque eliminato, in principio mensis Februarij soliti fuerant vrbem lustrare tædis & facibus in honorem Februæ matris Plutonis, & in venerationem Cereris quæ filiam suam Proserpinam (vt fabulan tur poetæ) raptam à Plutone facibus ad montem Aethnam accensis

Transcription: Translated (English)

BLESSING may not be lacking in our hearts within. Through our Lord. When this is finished: let the cantor begin. 10 A light for the revelation of the nations: and the glory of your people Israel. Verse. Now you dismiss your servant, O Lord: according to your word in peace. Antiphon. A light for the revelation of the nations. Verse. Because my eyes have seen. And so alternating until the end. By a religious and pious ordinance, the Catholic Church has established, on the solemnity of the purification of the most sacred Virgin Mary, the blessing of candles, because our Lord, when he was offered in the temple on the fortieth day after his nativity (whose offering this solemnity commemorates), was proclaimed by Simeon the just to be a light for the revelation of the nations, and indeed a spiritual light, driving out the dense darkness of our mind. Therefore, by the sensible light of the lit candles, kindled as by its symbol, this day is rightly honored and celebrated. For in a lighted candle there are three things, containing a great mystery, and a signification of those things which truly exist in our Lord. First, the wax, formed by bees with sincerity, is a sign of his most pure flesh. Second, the lamp or wick, and that inner taper, everywhere coated with wax around it, signifies his most sacred soul hidden in the holy flesh. Thirdly, there is there also the light which is joined to the wax and to the lamp, signifying his supreme divinity, ineffably united to body and soul. This commendable institution of carrying candles in the present celebration is said to have been established by Pope Sergius, to abolish the sacrilegious superstition of the Romans, who, by an old Gentile rite not yet then abolished or removed, were wont at the beginning of the month of February to go in procession around the city with torches and flaming brands in honor of Februa, mother of Pluto, and in veneration of Ceres, who, as the poets tell the tale, when her daughter Proserpina had been snatched away by Pluto, with torches lit at Mount Aetna

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Transcription: ATR-1

BENEDICTIO oculi cordis reuelabuntur? Dicebat ista in orationib[us] suis: & pro desiderio suo accepit responsum, quòd non gustaret mortem nisi videret Christum domini. Hæc Augustinus. 2 In prima antiphona. Suscipiens Iesum in vlnas. Vlna totius brachij extensio est: ab humeris vsque ad digitorum extremitatem, & pro ipso toto brachio frequenter su mitur: vt hoc in loco. Vnde & mensura secundum huiusmodi protensionem sumpta: etiam vlna denominatur, sicut digitus, pes, palmus, cubitus: nomina sunt à partibus corporis ad æquas illis mensuras translata. At verò in hac oratione proposita & consimilibus: nomen illud iam explicatum potius in accusatiuo ponendum est cum præpositione in, quàm in ablativo, vt nonnulli habent libri. Nam suscipere siue accipere, verbum: motum quendam signat magis quàm quietem. Vnde & Lucas in euangelio hodierno de Simeone loquens: ait. Ipse accepit eum in vlnas suas: & benedixit deum. Vbi verò prætermittitur præpositio in: rectè dictio illa cum verbo suscipere in ablativo ponitur, vt in secunda oratione: quæ hanc proximè sequitur antiphonam. 3 In secunda oratione. In templo tuo suscipiendu[m] præsentasti. Hæc oratio ad deum patrem dirigitur: vt ipsi sche ma & forma loquendi satis indicat, qui quidem filiu[m] suum in templo præsentasse dicitur: quia & id multò ante prænunciauit per prophetas esse futurum, vt per Malachiam dicentem. Et statim veniet ad templum sanctum suum dominator quem vos quæritis & angelus testamenti quem vos vultis. Insuper & occulta inspiratione sacratissimam virginem Mariam & iustum Ioseph virum suum deus pater per spiritum sanctum edocuit, Christum secundum co-suetudinem legis quadragesimo post suam natuitatem die in templo esse præsentandum: quanuis ipsa sacrata virgo logi purificationis non subiaceret. Præsentauit igitur Christum in templo deus pater: quia vt præsentaretur in eo ordinauit atque admonuit, volens eum legem complere & sub lege fieri, vt nos à legis seruitute & iugo redimeret. Præsentauit & ipsum Christum beata mater eius: deferens eum in templum, vt humilitatis & obedientiæ nobis exemplum memorabile relinquueret. 4 In secunda antiphona. Adorna thalamum tuu[m] Sion. Hoc

Transcription: Translated (English)

BENEDICTION will the eyes of the heart be revealed? He used to say these things in his prayers: and according to his desire he received the answer, that he would not taste death unless he saw Christ the Lord. Augustine says this. 2 In the first antiphon. Suscipiens Iesum in vlnas. An ulna is the extension of the whole arm: from the shoulders to the tips of the fingers, and it is often taken for the whole arm itself, as in this place. Hence also a measure taken according to such an extension is called an ulna, just as digitus, pes, palmus, cubitus: these are names transferred from parts of the body to the corresponding measures. But in this prayer proposed here and in similar ones: that name, already explained, should rather be put in the accusative with the preposition in, than in the ablative, as some books have it. For suscipere or accipere, as a verb, denotes a kind of movement more than rest. Hence Luke also, speaking in today’s Gospel of Simeon, says: He took him in his arms, and blessed God. But where the preposition in is omitted: that expression is rightly placed with the verb suscipere in the ablative, as in the second prayer which follows this antiphon closely. 3 In the second prayer. In your temple you presented the one to be received. This prayer is addressed to God the Father: as the formula and manner of speech itself sufficiently indicates, since he is said to have presented his Son in the temple: because he had long beforehand proclaimed through the prophets that this would happen, as by Malachi saying: And suddenly there shall come to his holy temple the Lord whom you seek, and the angel of the covenant whom you desire. Moreover, by secret inspiration God the Father also instructed the most holy Virgin Mary and the righteous Joseph her husband through the Holy Spirit, that Christ, according to the custom of the law, on the fortieth day after his nativity was to be presented in the temple, although that sacred Virgin was not subject to the law of purification. Therefore God the Father presented Christ in the temple: because he ordained and admonished that he should be presented there, wishing him to fulfill the law and to be made under the law, so that he might redeem us from the servitude and yoke of the law. The blessed Mother also presented Christ himself: carrying him into the temple, that she might leave us a memorable example of humility and obedience. 4 In the second antiphon. Adorna thalamum tuum Sion. This

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Transcription: ATR-1

BENEDICTIO 144 sicut crabones ex equis, fuci ex mulis, vespæ ex asinis: quê admodum in quarto libro Georgicorum ostendit Virgilius: vbi de apib amplam habet determinationem. In eadem quoque oratione tertia cæreus nomen substantiuum, masculini generis, secundæ declinationis: candelam significat ex cæra confectam. Cum autem adiectiuum est id nomen: aliquid est ex cæra conflatum atque compactum. Ouidius. Deuote absentes: simulacraque cærea singit. Hic autem, & in alius huius benedictionis locis: illud nomen substantiue sumitur. 3 In tertia antiphona. Nisi videret Christum domini. In veteri testamento, sacerdos summus qui consecrabatur: dictus est Christus domini, quod fuso super eum vnctionis oleo sit sanctificatus domino, vt propheta in psalmo dicit. Nolite tangere Christos meos: & in prophetis meis nolite malignari. Rex itidem qui olei super se fusione: consecrabatur apud Hebræos: eodem insigniebatur nomine. Vt Dauid, ipsum Saul quod vnctus esset in regem à Samuele etiam vocauit Christum domini dicens. Propitius sit mihi dominus ne faciam hanc rem domino meo Christo domini: vt mittam manum meam in eum, quia Christus domini est. Verùm hi solum figura erant & typus ipsius domini Iesu: qui verus est & præcipuus Christus domini, idem simul rex atque sacerdos à domino deo constitutus, & vnct < Psal. 44. Act. 10.> à deo patre non oleo materiali sed spirituali, abundantia scilicet diuinorum charismatum, vt ait psalmus. Propterea vnxit te deus, deus tuus oleo lætitiæ præ cõsortibus tuis Et beatus Petrus in actibus apostolorum ad Cornelium Centurionem. Incipiens enim à Galilæa post baptismum quod prædicavit Ioannes Iesum à Nazareth, quomodo vnxit eum deus spiritu sancto & virtute. Idcirco per excellentiam quandam veritatis & singularem eminentiam, dominus Iesus dicitur in sacra scriptura Christus domini. Alij verò idem sortiuntur nomen, solum vt eius imago. < Thob. 3> 1 In quarta oratione. Qui euulsit & expulit à Sara & Thobia. Ex sacra Thobiæ historia constat, quòd demoniu[m] nomine Asmodeus occidit subinde septe viros qui Saram filiam Raguelis duxerant vxorem, quòd non cum timore domini sed carnalis potius concupiscentiæ causa, eam expetiuerant Thob. 8 thori sociam. Thobias verò iunior, horratu san- -cti

Transcription: Translated (English)

BENEDICTIO 144 as hornets from horses, drone bees from mules, wasps from donkeys: as Virgil shows in the fourth book of the Georgics, where he gives a broad discussion of bees. In the same third prayer, too, cæreus is a substantive noun of masculine gender, second declension: it signifies a candle made of wax. But when this noun is an adjective, it means something molded and compacted from wax. Ovid: “Devote the absent: and he fashions waxen images.” Here, however, and in other places of this blessing, that noun is taken substantively. 3 In the third antiphon. “Unless he saw the Christ of the Lord.” In the Old Testament, the high priest who was consecrated was called the Christ of the Lord, because, with the oil of anointing poured over him, he had been sanctified to the Lord, as the prophet says in the psalm: “Touch not my anointed ones, and do my prophets no harm.” Likewise a king, who was consecrated among the Hebrews by the pouring of oil upon him, was distinguished by the same name. Thus David also called Saul himself the Christ of the Lord, since he had been anointed king by Samuel, saying: “The Lord be gracious to me, that I may not do this thing to my lord, the Christ of the Lord: that I should put my hand upon him, because he is the Christ of the Lord.” But these were only a figure and type of the Lord Jesus himself, who is the true and chief Christ of the Lord, at once king and priest, established by the Lord God, and anointed <Psal. 44. Act. 10.> by God the Father not with material oil but with spiritual oil, namely the abundance of divine charisms, as the psalm says: “Therefore God, your God, has anointed you with the oil of gladness above your companions.” And blessed Peter in the Acts of the Apostles, speaking to Cornelius the centurion, begins from Galilee after the baptism which John preached concerning Jesus of Nazareth, saying how God anointed him with the Holy Spirit and with power. Therefore, by a certain excellence of truth and singular eminence, the Lord Jesus is called in Sacred Scripture the Christ of the Lord. Others, however, receive the same name only as his image. <Thob. 3> 1 In the fourth prayer. “Who drove out and expelled from Sara and Tobias.” From the sacred history of Tobit it is clear that the demon named Asmodeus repeatedly killed the seven men who had taken Sara, the daughter of Raguel, as wife, because they had sought her not with fear of the Lord but rather out of carnal desire, to be the companion of the bed, Tob. 8. Tobias, however, the younger, at the exhortation of the holy

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Transcription: ATR-1

EXPO. 549 di angeli Raphaelis quem habuit sui itineris comitem & huius sacri coniugij authorem: postquam Saram duxerat v[er]xorem, partem ipsius piscis in via capti posuit super car- bones viuos ad extricandum eius fumo dæmonium, quê- admodum fuerat ab angelo edoctus: & tribus noctibus v- na cum v[er]xore in continentia vocauit orationi. Raphael autem angelus apprehendit dæmonium illud: & reliqauit in superioribus partib[us] Aegypti. Itaque petit hæc supplex oratio vt sicut per Raphaelem angelum fuit expulsus dæ- mon à domo illa: ita vbicunque fuerint accensi cærei qui consecrantur, siue in templis siue domibus habitationi hu manæ extructis: expellatur inde Sathanas virtute diuina, & nullam ibidem habeat nocendi potestatem. Porrò basi- lica, regiam siue regis domum significat: quia vasileon regem Græci dicunt. Sumitur autem in vsu vulgato idem nomen pro templo siue delubro: quoniam ea est summi re- gis domus & habitaculum. 8 In præfatione. Per serenissimam & placidissima[m] stel- lam. Qui per lunam dicit illuminari aerem: non præiudi- cat soli neque derogat, clarissimo suo fulgore totum orbé illustranti, quoniam idipsum quòd illuminet luna, à sole mutuatur & accipit: à quo precariam sibi vendicat clarita- tem. Ita sanè qui per sacram virginem Mariam dicit huma- num genus illuminatum non imminuit dignitatem aut glo- riam domini nostri Iesu Christi, qui est vera lux illumi- nans omnem hominem venientem in hunc mundum. Na[m] Christus ipse, præcipuus est & primitiuus hominum illu- minator: id munus ab alio non sortitus. Sacratissima au- tem virgo Maria etiam honoris illius & nominis habet participationem: quoniam ex ea ortus est sol iustitiæ Chri stus deus noster. Quare secundo loco, inferiore gradu, & post Christum, ipsa sacrosancta virgo verè dicitur huma- ni generis illuminatrix: & huius maris spaciosi atque tem- pestuosi stella præfulgida. 9 In quarta oratione. Qui per Moysen famulum tuu[m]. Id ex 27. capitulo. Exodi sumptum est: vbi dominus legi- tur dixisse Moysi. Præcipe filius Israel vt afferant tibi oleu[m] < Exod. 27.> de arboribus oliuarum purissimum, piloque contusum: vt ardeat lucerna semper in tabernaculo testimoni, extra ve- lum quod oppansum est testimonio, & collocabunt eam mm Aaron

Transcription: Translated (English)

of the angel Raphael, whom he had as companion on his journey, and author of this holy marriage: after he had taken Sarah as his wife, he placed part of the fish caught on the way upon live coals to drive the demon out with its smoke, as he had been taught by the angel; and for three nights together with his wife he devoted himself to prayer in continence. But the angel Raphael seized that demon and confined it in the upper parts of Egypt. Therefore this humble prayer asks that, just as through the angel Raphael the demon was driven from that house, so wherever consecrated candles are lit, whether in churches or in houses built for human habitation, Satan may be driven out by divine power, and may have no power to harm there. Moreover, basilica signifies a royal house, or the house of a king: because the Greeks call a king basileus. But in common usage the same name is taken for a temple or shrine, since that is the house and dwelling of the supreme king. 8 In the preface. By the most serene and most peaceful star. He who says that the air is illuminated by the moon does not prejudice the sun nor diminish it, though it illumines the whole world with its most bright radiance, since the very light by which the moon shines is borrowed and received from the sun; from which it claims for itself a light that is only on loan. So indeed he who says that the human race is illuminated through the sacred Virgin Mary does not diminish the dignity or glory of our Lord Jesus Christ, who is the true light enlightening every man coming into this world. For Christ himself is the chief and original enlightener of men; he has not received that office from another. But the most holy Virgin Mary also shares in that honor and name, because from her has arisen the sun of justice, Christ our God. Therefore, in the second place, in an inferior rank, and after Christ, the most holy Virgin herself is truly called the illuminatrix of the human race, and the bright star of this spacious and stormy sea. 9 In the fourth prayer. Who by Moses your servant. This is taken from the 27th chapter of Exodus, where the Lord is read to have said to Moses: “Command the children of Israel that they bring to you oil from olive trees, purest, and crushed in a mortar, so that a lamp may burn always in the tabernacle of testimony, outside the veil that is hung before the testimony, and Aaron shall place it.”

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Transcription: ATR-1

BENEDICTIO Aaron & filij eius: vt vsque mane luceat coram domino: Perpetuus erit cultus per successiones eorum: coram filiis <Levi.24> Israel. Idem quoque habetur Leuitici vicesimoquarto capitulo his verbis. Et locutus est dominus ad Moysen dicens. Præcipe filiis Israel vt afferant tibi oleum de oliuis purissimum ac lucidum: ad concinnandas lucernas iugiter extra velum testimoni; in tabernaculo foederis. Ponetque eas Aaron à vespere vsque in mane coram domino: cultu rituque perpetuo in generationibus vestris. Super candelabrum mundissimum ponentur semper in conspectu domini. Siue igitur in præsenti oratione legeris, ad lumina- ria iugiter continuanda siue concinnanda: vt habet litera Leuitici, ad concinnandas, id est exornandas & disponendas lucernas: nihil refert, & eadem ferè est sententia, nam liquor ille olei ad vtrunque horum ordinabatur: & ad con- tinuanda perpetuo cultu luminaria, & ad ea etiam concinnanda: siue præparanda. 10 Duo canticum Simeonis quod decimo & postremo loco in hac benedictione ponitur, vltimo versu alternatim aliis inserto & subinde; repetito cantandum: superius expositum est inter cantica sacra circa huius libri principium. In die sancto parasceues, sacratissimæ crucis adoratio: secundum ritum ecclesiasticum. 11 Duo acolythi præparati portent crucem velatam de sacrario: sequentibus presbyteris casulis indutis, & cantantibus versus sequentes. 12 Opule meus quid feci tibi, aut in quo contristaui te responde mihi, quia eduxi te de terra Ægypti, parasti crucem saluatori tuo. 13 Postea duo cantores dicent. 14 Hagios o theos, bagios ischyros, bagios athanatos, cleison imas. 15 Deinde chorus respondeat. Sanctus deus, sanctus fortis, sanctus immortalis, miserere nobis. 16 Item duo sacerdotes tenentes crucem: cantent versum subsequentem. Quia

Transcription: Translated (English)

BLESSING Aaron and his sons: that it may shine before the Lord until morning: It shall be a perpetual observance through their generations before the children of Israel. The same is also found in the twenty-fourth chapter of Leviticus in these words: And the Lord spoke to Moses, saying. Command the children of Israel that they bring you oil of olives most pure and clear: for continually preparing the lamps outside the veil of the testimony, in the tabernacle of the covenant. And Aaron shall place them from evening until morning before the Lord: a perpetual rite and observance in your generations. Upon the most pure lampstand they shall always be set in the sight of the Lord. Therefore, whether in the present prayer you read, for the lights to be continually maintained, or for them to be prepared: as the text of Leviticus has, ad concinnandas, that is, to adorn and arrange the lamps: it makes no difference, and the sense is almost the same, for that oil was ordered for both: both to maintain the lights perpetually by continual observance, and also to prepare, that is, to make them ready. 10 The canticle of Simeon twice which is placed in the tenth and last place in this blessing, with the final verse inserted alternately among the others and then repeated, is to be sung; it has been explained above among the sacred canticles near the beginning of this book. On the holy day of Good Friday, the adoration of the most holy cross: according to the ecclesiastical rite. 11 Two acolytes, prepared, shall carry the veiled cross from the sacristy: the presbyters following, vested in chasubles, and singing the following verses. 12 O my people, what have I done to you, or in what have I saddened you? Answer me, because I brought you out of the land of Egypt, you have prepared the cross for your Savior. 13 Afterward two cantors shall say. 14 Hagios o theos, hagios ischyros, hagios athanatos, eleison imas. 15 Then the choir shall respond. Holy God, holy mighty, holy immortal, have mercy on us. 16 Likewise two priests, holding the cross, shall sing the following verse. Because

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EXPO. 549 ronomij satis innotescit. Vbi totius itineris illius populi per desertum: decursus describitur, & potissimum ex decimosexto cap. Exod: dicente. < Exo. 16.> Eilij autem Israel comederu[n]t manna quadraginta annis: donec venirent in terram habitabilem, < Es. 4.> hoc cibo aliti sunt: vsquequo tangerent fines terræ Chanaam. At verò tertij versus præcedentibus respondentis sententia, in ipsa fronte posita: quid vltra debui facere tibi, & non feci? ex quinto capite Esaiæ est deprompta: < Es. 5.> vbi dominus per prophetam ait. Nunc ergo habitatores Hierusalem & viri Iuda: iudicate inter me & vineam meam. Quid est quòd vltra debui facere vineæ meæ: & nô feci eit: an quòd expectavi vt faceret vuas: & fecit labruscas? Vbi per vineam suam allegoricè intelligit dominus plebe Israeliticam: quam speciali prouidentiæ suæ munere direxit ad salutem & dei agnitionem. Et eodem modo etiam sumitur vinea, in secunda huius tertij versus sententia: scilicet, ego quidem plantavi te vineam meam, quę desumpta est ex secundo Hieremiæ capite: vbi dominus per prophetam increpat populum Iudaicum his verbis. Ego autem plantavi te vineam electam: omne semen verum, quomodo ergo conuersa es mihi in prauum: vinea aliena? Cæterùm statim nota est metaphora vineæ ad populu[m] illum: ex propensa dei in eum cura atque solicitudine, & ipsius populi in deum maxima ingratitudine. 2 In hymno trisagio, agios otheos. < Hiere. 2a> Hanc dei laude[m] sacer Damascenus in tertio libro de fide orthodoxa capite decimo vocat hymnû trisagium: quòd ea oda ter agios contineat, in expressionem trium summæ diuinitatis personarum, consubstantialium adinuicem & coæqualium. Vnitas verò diuinæ substantiæ, per verbu singularis numeri sublunctum scilicet eleÿson insinuatur: quod expressius in Latino sermone apertiusque conspicitur. Celeberrimus igitur & dignissimus est hic hymnus: qui & diuinaru[m] personarum trinitatem, & simul individuam deitatis vnitatem indicat atque in se complectitur. Quem & eodem loco asserit idem author revelatione cælitus facta hominibus angelorum ministerio innotuisse: atque in Calcedonensi concilio ab vniversali ecclesia approbatum, & vt publice decantaretur institutum fuisse. Porrò qui subnectitur versus Latino contextu, sanctus deus, sanctus fortis omnino cande[m]

Transcription: Translated (English)

EXPO. 549 it becomes sufficiently known. Where the course of that whole people through the desert is described, and especially from the sixteenth chapter of Exodus, where it says: <Exo. 16.> And the children of Israel ate manna forty years, until they came to an inhabited land, <Isa. 4.> by this food they were nourished until they reached the borders of the land of Canaan. But the meaning of the third verse, corresponding to the preceding ones and set forth at the beginning, “What more ought I to have done for you, and did not do?” is taken from the fifth chapter of Isaiah: <Es. 5.> where the Lord says through the prophet: “Now therefore, inhabitants of Jerusalem and men of Judah, judge between me and my vineyard. What is it that I ought to have done more for my vineyard, and did not do? Was it because I expected it to bear grapes, and it brought forth wild grapes?” Where by his vineyard the Lord allegorically means the people of Israel, whom by the special gift of his providence he directed to salvation and the knowledge of God. And in the same way the vineyard is also taken in the second statement of this third verse: namely, “I indeed planted you my vineyard,” which is taken from the second chapter of Jeremiah, where the Lord reproaches the Jewish people through the prophet with these words: “But I planted you a chosen vine, wholly of true seed; how then have you turned to me into a corrupt vine, a strange vine?” Moreover, the metaphor of the vineyard for that people is immediately clear from God’s devoted care and concern for them, and from the people’s greatest ingratitude toward God. 2 In the Trisagion hymn, agios otheos. <Hiere. 2a> This praise of God the sacred Damascenus, in the third book On the Orthodox Faith, chapter ten, calls the Trisagion hymn, because that ode contains the triple “agios,” in expression of the three persons of the supreme divinity, consubstantial with one another and coequal. The unity of the divine substance, however, is indicated by the word in the singular number appended, namely eleÿson; this is seen more clearly and plainly in the Latin tongue. Therefore this hymn is most celebrated and most worthy, since it indicates and contains within itself both the Trinity of the divine persons and at the same time the indivisible unity of the Godhead. And in the same place the same author states that it became known to men by a revelation made from heaven through the ministry of angels, and that it was approved by the universal church at the Council of Chalcedon, and instituted to be sung publicly. Moreover, the verse that follows in the Latin text, “sanctus deus, sanctus fortis,” altogether cande[m]

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BENEDICTIO 550 eandem cõtinet sententiam, quin immò & verba in sermo- ne Latino: sicut præcedens versus in idiomate Græco, est- que Latinus ille versus, ipsius Græci interpretatio atque ad verbum expositio. Verum tamen in Latino illo versus: non debet interiecta esse coniunctio. Et, dictioni. San- ctus tertio loco repetitæ & dictioni. Immortalitatis, quam tamen connexionis particulam plærique interponunt. T[u]m quòd in Græco, nulla inter hagios atque athanatos dictio nes illis respondentes: sita sit coniunctio. Tum quòd post dictionem Sanctus primo positam loco, non ponitur con- iunctio: neque post eandem secundo ordine collocatam, quare recta ostendit analogia: neque tertio loco positæ di ctioni Sanctus, subnecti debere copulatiuam coniunctionem: vt etiam annotauimus in supradicto Damasceni loco Expungenda igitur & obliteranda est ea coniunctionis no ta: vt quæ superuacanea sit, & dicendum omnino hoc modo: Sanctus deus, sanctus fortis, sanctus immortalis: miserere nobis. 3 In prima antiphona. Dum fabricator mundi. Quoniam duæ naturæ diuina & humana, in vnam Christi personam veræ & sine confusione sunt vnitæ, idèq[ue] est verus deus & verus homo: frequenter in scripturis quæ vnius naturæ sunt propria, alteri per alternatione prædi- cationis & mutuam proprietatum attributionem atque cõ municationem accommodantur. Vt hoc loco, pati mortis supplicium, quod solius humanitatis est proprium: diuini- tati attribuitur, denominatiua voce expressæ. Nempe Chri stus vt deus: est fabricator & factor mundi, tu (inquit psalmus) fabricatus es auroram & solem. Ita beatus Paulus ad Psal. 73. Corinthios scribens: ait. Si enim cognouissent: nunqua[m] do 3. Cor. 2. minum gloriæ crucifixissent. Nihilo secius ipsa diuinitas: omnino fuit passionis in Christo & mortis expers. 4 In secunda antiphona. O admirabile precium. Liber apud me pro exemplo relictus: ad elaborandam eorum quæ in toto hoc opere continentur expositionem (nihil e- nim quod ad literam textumque pertineat, proprio adie- ci arbitrio aut sententia, neque permutaui: sed oblatum mihi textum sola elucidatione studui reddere patentioré) is inquam liber habet in hac antiphona. O admirabile pre cium: cuius pondere captiuitas redempta mundi. Verùm ablatiuus pondere, non satis quadrare videtur huic loco: quòd

Transcription: Translated (English)

BENEDICTIO 550 contains the same meaning, indeed even the words in the Latin phrasing; just as the preceding verse is in the Greek idiom, and that Latin verse is the interpretation of it and an exposition word for word. Yet in that Latin verse the conjunction ought not to be inserted. And the word “Holy,” repeated in the third place, and the word “Immortal,” though most place that connective particle between them. For in Greek no conjunction is placed between hagios and athanatos, the terms corresponding to them. Then because after the word “Holy,” placed first, no conjunction is set; nor after the same word placed in second order; whence analogy clearly shows that neither after the word “Holy,” placed in the third position, ought a copulative conjunction to be attached: as we have also noted in the above-mentioned passage of Damascene. Therefore that sign of conjunction must be removed and erased, as being superfluous; and it must be said altogether in this way: Holy God, holy strong one, holy immortal one: have mercy on us. 3 In the first antiphon. Dum fabricator mundi. Since the two natures, divine and human, are united in the one person of Christ truly and without confusion, and he is both true God and true man: frequently in the Scriptures things that are proper to one nature are, by alternating predication and the mutual attribution and communication of properties, applied to the other. As here, to suffer the punishment of death, which is proper to humanity alone, is attributed to the divinity, expressed by a denominative term. Indeed Christ, as God, is the maker and creator of the world: “You,” says the psalm, “have fashioned the dawn and the sun.” So blessed Paul, writing to the Corinthians, says: “For if they had known, they would never have crucified the Lord of glory.” Nonetheless, the divinity itself was altogether free in Christ from suffering and from death. 4 In the second antiphon. O admirabile precium. The book left with me as a copy for example, for the purpose of working out an exposition of those things contained in this whole work (for I have altered nothing that pertains to the letter and the text, either by my own judgment or by my own opinion; rather, I have sought only to make the text that was given to me clearer by explanation), that book, I say, has in this antiphon: O admirable price: by whose weight the captivity of the world was redeemed. But the ablative “by the weight” does not seem to fit this passage sufficiently: because

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EXO. 551 quòd significatum non habeat præsentis sententiæ conueniens. Siue enim pro, onere aut grauitate rei corporalis id nomen sumpleris: siue pro precio, momento & existimatione rei, quomodo dicere solemus rem aliquam arduam magni esse ponderis: non bene cohæret ea dictio orationi propositæ. Itaque videretur aptior sententiæ expressio: si illius loco poneretur dictio virtute, hoc modo. O admirable precium: cuius virtute captiuitas redempta mundi. Omnia enim opera illa admirabilia quæ hic recensentur: facta sunt virtute sacratissimi sanguinis Christi, quod est precium nostræ redemptionis. Et crediderim sanè codicem apud me dimissum: hoc in loco mendosum esse. 1 In primo carmine. Laudes omnipotens ferimus. Hic melius poneretur meo iudicio, verbum canimus: ne eade[m] dictio in eodem carmine bis poni videretur, semel in voce verbi & secundo in voce sui participij. Et in secundo carmine, loco adiectiui immensi: congruentius poni videretur epithetum, eximij. Nam sacrum Christi corpus certis dimensionum lineamentis clausum: non dicitur rectè immensum, nisi fortasse ob diuinitatem illi coniuncta[m]: aut immensitate atque infinitate virtutis spiritualis & efficaciæ. Verè autem eximium, excellens atque augustum est hoc domini corpus: templum diuinitatis, & hostia sacra, pro totius mundi redemptione oblata. 6 In tertio autem carmine, mensam Christi vocat author (quisquis is fuerit) sanctissimum eucharistiæ sacrame[n] tum: continens cibum maximè omnium salutarem & potu[m] suauissimum. Cibo aute[m] & potu instructa mensa: plena est, & splendide ornata. De qua quidè sacratissima Christi me[m] sa[m]: loquitur propheta in psalmo. Parasti in conspectu meo < Psal. 22.> mensam: aduersus eos qui tribulant me. 7 At verò in sexto carmine cor pro humana anima sumitur: cum ibi fiat supplicatio quòd angelus summo demissus olympo expurget corpus nostrum pariter & anima[m] ab omni immundicia & sordè peccati. Quinimmo in sacra scriptura plærunque nomine cordis intelligitur anima: vt in eo loco psalmi, viuent corda eoru[m] in seculum seculi. Et rursum. Qui finxit sigillatum corda eorum. 7 Deinceps in septimo carmine, medicina potes dicitur < Psal. 21> sacrosancta eucharistia: quoniam omnem morbu[m] animi eff[ectu] mm iiij cacia < Psal. 32.>

Transcription: Translated (English)

EXO. 551 whether it has not the meaning fitting to the present sentence. For if you take this name as referring to the burden or weight of a bodily thing; or as referring to the price, worth, and estimation of a thing, as we are accustomed to say that some difficult matter is of great weight: that expression does not fit well with the proposed discourse. Therefore the expression of the sentence would seem more appropriate if the word virtue were put in its place, in this way: O admirable price, by whose virtue the captivity of the world was redeemed. For all those marvellous works which are here recounted were done by the virtue of the most sacred blood of Christ, which is the price of our redemption. And I should certainly believe that the manuscript kept by me has here in this place a corrupt reading. 1 In the first hymn, “Laudes omnipotens ferimus.” Here, in my judgment, it would be better to place the word “canimus,” lest the same word seem to be placed twice in the same hymn, once in the form of the verb and a second time in the form of its participle. And in the second hymn, in place of the adjective “immensi,” it would seem more fitting to put the epithet “eximii.” For the sacred body of Christ, enclosed within certain lines of dimension, is not rightly called immense, unless perhaps because of the divinity joined to it; or because of the immensity and infinity of spiritual power and efficacy. But truly this body of the Lord is most excellent, surpassing, and august: the temple of divinity, and the sacred victim offered for the redemption of the whole world. 6 In the third hymn, moreover, the author (whoever he was) calls the table of Christ the most holy sacrament of the Eucharist: containing food most salutary and drink most delightful of all. A table furnished with food and drink is full and splendidly adorned. Of this most sacred table of Christ the prophet speaks in the psalm: “Thou hast prepared a table before me” <Psal. 22.> “against them that trouble me.” 7 But in the sixth hymn the heart is taken for the human soul: when there is made a prayer that the angel sent down from the highest Olympus may cleanse our body together with the soul from every impurity and stain of sin. Indeed, in Holy Scripture the name of the heart is often understood to mean the soul: as in that place of the psalm, “Their hearts shall live for ever and ever.” And again, “who formed their sealed hearts.” 7 Afterward, in the seventh hymn, the holy Eucharist is called a potent medicine <Psal. 21> because it cures every disease of the soul by its effect <Psal. 32.>

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BENEDICTIO cacia sua & virtute valet propellere. Est enim in ea: font totius bonitatis, omnem malitiam exterminans, ibi humi- litas contra superbiam, charitas contra inuidiam, mansue- tudo contra iracundiam, sedulitas contra pigritiam, suffi- cientia contra pecunia cupiditatem, temperantia contra gulam, & summa puritas contra immunditiam. Et vt in summa res dicatur: illic est omnium apotheca virtutum, & contra omne vitiorum genus salutare antidotum. Non enim abreuiata est manus domini, neque imminuta eius virtus: quòd sit immensa. Qui ergo in terris diuersat[ur] om- nem corporis morbum etiam lege naturæ incurabilem so lo verbi imperio propullauit. & mortuos revocauit ad vi- tam. cur non insanctissimo sacramento idem omnino mi- rabiliter consistes: omnem animi langorem immo & mor- tem potenter expelatimouo assit nobis firma fides & fer- uens animi in deum nostrum affectus atque devotio. Re- uera & cæcos spiritualiter illuminabit, leprosos mundabit claudos itidem rectis incedere plantis præstabit: & febri- citantes graui ardore noxiæ concupiscentia leuabit. quin- immo & mortuos peccatis suscitabit ad vitam spiritualem hæc potentissima medicina: haud minus hac eadem præ- stitit pro sua bonitate sanitatum beneficia iis qui corpo- ralibus vexati morbis pientissimi medici opem humiliter implorabant. Obtimus enim est & animarum medicus. 8 Demùm octaui carminis sententia est, quòd quandiu in terris diuersamur, & præsentem incolimus vitam: peti- mus quòd hæc sacrosancta eucharistia det nobis subleua- men sui auxilij, ad transigendum hanc difficilem viam. Est que ibi nomen opis, genitivi casus singularis numeri: idé significans quod adiutorium. 10 Postremo in decimo & vltimo huius metricæ mo- dulationis carmine: trinus & vnus apex: id est culmé sum- mitas & maiestas dicitur supersancta trinitas: trina in per- sonis, & vna in substatia. Est enim apex: cuiusuis rei sum- mitas, fastigium & celsitudo. Quid autem super- substantiali trinitate dabis excelsius & subli- mins: quæ super omnem creaturaru[m] gra- dum & ordinem eminentissime col- locata emicat[ur] In sab-

Transcription: Translated (English)

BENEDICTION it is able to drive away by its efficacy and virtue. For in it there is the font of all goodness, destroying every evil: there humility against pride, charity against envy, gentleness against wrath, diligence against sloth, sufficiency against greed for money, temperance against gluttony, and utmost purity against uncleanness. And, to say the matter in sum: there is the storehouse of all virtues, and a salutary antidote against every kind of vice. For the hand of the Lord is not shortened, nor is His power diminished, since it is immeasurable. He, therefore, who on earth drove away by the sole command of His word every bodily illness, even one incurable by the law of nature, and called the dead back to life: why should He not, in this most holy sacrament, likewise and in the same way wonderfully banish every languor of the soul and even death? Let firm faith and a fervent disposition of mind toward our God, and devotion, be with us. Truly He will spiritually enlighten the blind, cleanse the lepers, likewise enable the lame to walk with straight feet, and relieve those fevered with the grievous heat of harmful concupiscence. Nay rather, this most powerful medicine will even raise the dead in sins to spiritual life. No less has it, by its goodness, bestowed the benefits of healing on those who, afflicted with bodily illnesses, humbly implored the help of the most devout physician. For He is also the physician of souls. 8 Lastly, the sense of the eighth verse is that, so long as we dwell on earth and inhabit this present life, we ask that this most sacred Eucharist grant us relief by its aid, for the passing of this difficult path. And there is the word opes, singular genitive case, signifying assistance. 10 Finally, in the tenth and last verse of this metrical composition: “threefold and one apex”—that is, the summit, highest point, and majesty—designates the most holy Trinity: three in persons and one in substance. For apex means the summit, peak, and height of any thing. But what could be placed higher and more sublime than the supersubstantial Trinity, which, set most eminently above every degree and order of creatures, shines forth? In sab-

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EXO. 553 In sabbato sancto pasce: benedictio noui ignis, à sacer- dote facienda, in hunc modum. Oratio. 1 D Omine sancte pater omnipotens æterne deus: in nomine tuo & filij tui domini nostri Iesu Christi, benedicimus hûc ignem & cum cæra & omnibus almoniis eius sanctificamus, & signo crucis Christi filij tui dei uiui atque altassimi signamus, ut intus uel foris accensus, non quod noceat incendat: sed omnia ad usus hominum necessaria calefaciat, si- ue illuminet. Et quæ ex hoc igne fuerint conflata uel calefacta: sint benedicta, & omni humanæ saluti utilia. Vt non cum Nadab & Abi[us] ignem tibi offerentibus alienum incendamur: sed cum Aaron pontifice & filiis eius Eleazaro & Ithamaro hostias tibi pacificas: spiritus sancti igne assatas immolare ualeamus, & semper eiusdem spiritus sancti igne uicia nostra ure, cordaq[ue] nostra luce scientiæ tuæ illumina: & animas nostras calore fidei clarifica. Per eundem dominum: in unitate eiusdem. Alia oratio. 2 Omnipotens sempiterne deus mundi conditor, luminis syderumque fabricator: per cuius ineffabilem potentiam omnis claritas sumpsit exordium, te in tuis operibus inuocamus, aperi nobis quæsumus labia nostra ad confitendum nomini tuo, & ad laudem gloriæ tuæ: ut digne celebrare mereamur sacrum officium tuum, quia in hac sacratissima noctis uigilia: de donis tuis cæreum tuæ suppliciter offerimus maiestati. Per Christum. Alia oratio. 3 Deus qui per filium tuum, lapidem scilicet angularem, charitatis ignem fidelibus contulist: productum ex silice nouum hunc ignem sanctificare digneris: & cōcede nobis

Transcription: Translated (English)

EXO. 553 On the holy Sabbath day, the blessing of the new fire, to be made by the priest, in this manner. Prayer. 1 O Holy Father, almighty, everlasting God: in the name of your Son our Lord Jesus Christ, we bless this fire here, and with wax and all its materials we sanctify it, and mark it with the sign of the cross of Christ, your Son, the living and most high God, so that, whether kindled within or without, it may not burn to harm, but may warm or illuminate all things necessary for human use. And whatever shall have been melted or warmed by this fire, may it be blessed and useful to all human welfare. That we may not be burned, as with Nadab and Abi[us], who offered you alien fire, but with Aaron the high priest and his sons Eleazar and Ithamar, may we be able to offer to you peace offerings, roasted with the fire of the Holy Spirit; and may you always burn up our vices with the fire of that same Holy Spirit, and enlighten our hearts with the light of your knowledge, and glorify our souls with the warmth of faith. Through the same Lord: in the unity of the same. Another prayer. 2 Almighty, everlasting God, creator of the world, maker of light and of the stars: by whose ineffable power all brightness took its beginning, we call upon you in your works; open, we pray, our lips for confessing your name and for the praise of your glory, that we may deserve to celebrate worthily your sacred office, because on this most holy watch of the night, from your gifts we humbly offer to your majesty the candle. Through Christ. Another prayer. 3 God, who through your Son, the cornerstone, have bestowed upon the faithful the fire of charity, deign to sanctify this new fire, brought forth from the flint, and grant us

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554 BENEDICTIO nobis ita per hæc festa paschalia cælestibus desideriis inflammari: vt ad perpetua festa purgatis mentibus per= tingere valeamus. per eundem dominum. Alia oratio. 4 Domine deus pater omnipotens exaudi nos, lumen indeficiens: tu sancte conditor omnium luminum, benedic quæsumus hoc lumen quod à te sanctificatum et que be- neditum est, qui illuminas totum mundum. vt ab eo lu- mine incendamur et illuminemur: scilicet igne charita- tis tuæ, quo Moysem illuminasti, et hoc lume tribue cor- dibus nostris: vt ad vitam æternam peruenire valeamus. Per Christum. Alia oratio. 5 Domine sancte pater omnipotens æterne deus: be- nedicentibus nobis hunc ignem in nomine tuo et vni- geniti filij tui dei ac domini nostri Iesu Christi, et spiritus sancti: cooperari dignare, et adiuvanos. Qui viuis et regnas cum eodem vni genito tuo: in vnitate eiusdem spi- ritus sancti deus, per omnia secula seculorum. Amen. II Tunc aspergat sacerdos ignem aqua benedicta, mox quæ accendantur candelæ. Deinde incensum siue thus in carco ponendum idem benedicat: hanc dicendo orationem. 6 Veniat quæsumus omnipotens deus super hoc incen- sum, larga tuæ benidictionis infusio: et hunc nocturnum splendorem inuisibilis regenerator accende. vt non solum sacrificium quod hac nocte litatum est: arcana luminis tui admixtione refulgeat. sed in quocunque loco ex hu- ius sanctificationis mysterio aliquid fuerit deportatum: expulsa diabolicæ fraudis nequitia, virtus tuæ maiestatis assistat. Per dominum nostrum Iesum Christum. II Redeuntibus aute sacerdotibus & ministris in ecclesiâ contentur à duobus clericis isti versus hymni sequentis. In

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554 BLESSING may we be so inflamed by these Paschal feasts with heavenly desires, that we may be able to reach the everlasting feasts with purified minds. Through the same Lord. Another prayer. 4 O Lord God, Father almighty, hear us, unfailing light: thou holy Creator of all lights, bless, we beseech thee, this light which is sanctified and blessed by thee, who enlightenest the whole world. May we be inflamed and enlightened by that light: namely, by the fire of thy charity, with which thou didst enlighten Moses, and grant this light to our hearts: that we may be able to attain unto eternal life. Through Christ. Another prayer. 5 O holy Lord, Father almighty, eternal God: while we bless this fire in thy name and in the name of thine only-begotten Son, our God and Lord Jesus Christ, and of the Holy Spirit, deign to cooperate and help us. Who livest and reignest with the same thy only-begotten Son, in the unity of the same Holy Spirit, God, world without end. Amen. II Then let the priest sprinkle the fire with blessed water, after which let the candles be lit. Then let him likewise bless the incense, or frankincense, to be placed in the censer, saying this prayer. 6 May there come, we beseech thee, almighty God, upon this incense the abundant outpouring of thy blessing: and kindle this nocturnal splendor, O invisible regenerator. So that not only may the sacrifice which is offered on this night shine forth with the hidden mingling of thy light, but also, in whatever place anything has been carried from this mystery of sanctification, after the wickedness of diabolical deceit has been driven away, may the power of thy majesty be present. Through our Lord Jesus Christ. II When the priests and ministers return into the church, let the following verses of the hymn be sung by two clerics. In

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EXO. 555 Inuentor rutili dux bone luminis: qui certis iucibus tempora diuidis, merso sole: chaos ingruit horridum lumen redde tuis Christe fidelibus. Et ita reliqui eius versus ad finem vsque decantentur: vt in præcedente libro inter hymnos collocati sunt. I I ANNOTATIONES. In prima oratione. Vt non cum Nadab & Abiu. Nonnulli libri hoc loco habet, & potissimum codex exemplaris apud me dimissus vt no[n] cum Dathan & Abiron ignem tibi offerentibus alienu[m] incendamur, sed perperam meo iudicio, & mendose. Nam decimum sextum caput libri Numeri refert, quòd Dathâ < Num. 16> & Abiron filij Eliab insurrexerunt cõtra Moysem & Aaron: volentes sibi arroganter vendicare sacerdotiu[m]. Propter quam insolentiam absorpti sunt viui d[elice] terra: & dirupta sub eorum pedibus humo, descenderunt in infernum. Nó autem ex eo loco aut alio quovis colligere possis, Dathan & Abiron alienum ignem obtulerint domino, aut emisso cælitus perierint incendio: vt oratio præsens enunciat. Cæterùm Leuitici decimum caput meminit, quòd Nadab & Abiu filij Aaron arreptis thuribulis imposuerunt ignem & incensum desuper: offerentes coram domino, ignem alienum quod eis præceptum non erat Egressusq; ignis à domino subito deuorauit eos: & mortui sunt coram domino. Quare coniectura ducor hoc in loco potius ita legendum esse, vt non cum Nadab & Abiu ignem tibi offerentibus alienum incendamur & ab aliquo fortas se sacræ historiæ ignaro, aut minus attendente ad propriâ < Levi. 10> virorum nuncupationem: hæc nomina Dathan & Abiron, loco istorum Nadab & Abiu esse posita Sed nunc cognito errore atque deprehenso: satius fuerit hunc locum ad veritatem sacrarum literarum castigare. At verò Eleazar & Ithamar etiam filij fuerunt ipsius Aaron, sed placentes deo & rite suo fungentes officio, vt ex supradicto Leuitici cap. & aliis perspicuum est. Et cum data nomina apud Hebræos in ar desinant, vt in Latinorum nominum transeant formam: adiicitur ipsis syllaba terminalis us: & proferuntur ritu moréque Latino, Eleazarus & Ithamarus, quod in multis aliis nominibus Hebræis sæpenumero vsu venit: vt ab Adam consimiliter deducitur Adamus, ab

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EXO. 555 Author of the shining light, good leader of light: who by fixed lights dividest the seasons, the sun having set: dark chaos presses in, restore light to thy faithful ones, O Christ. And thus let the rest of his verses be sung on to the end: as they are placed among the hymns in the preceding book. I I ANNOTATIONS. In the first prayer. “Lest not with Nadab & Abihu.” Some books have here, and especially the exemplar codex deposited with me, that “we may not be burned with foreign fire, when they offer fire to thee with Dathan & Abiron,” but in my judgment this is wrongly, and corruptly, written. For the sixteenth chapter of the book of Numbers relates that Dathan < Num. 16> and Abiron, the sons of Eliab, rose up against Moses & Aaron: wanting arrogantly to claim the priesthood for themselves. On account of this insolence they were swallowed alive by the earth: and the ground having been torn open beneath their feet, they descended into hell. Now from that place, or from any other, you cannot gather that Dathan & Abiron offered foreign fire to the Lord, or perished by a fire sent down from heaven: as the present prayer states. Moreover, the tenth chapter of Leviticus mentions that Nadab & Abihu, the sons of Aaron, taking censers, put fire and incense on top: offering before the Lord strange fire, which had not been commanded them. And fire going forth from the Lord suddenly devoured them: and they died before the Lord. Therefore I am led by conjecture that in this place it should rather be read thus: “Lest we be burned with foreign fire when Nadab & Abihu offer fire to thee,” and perhaps by someone ignorant of sacred history, or less attentive to the proper < Levi. 10> designation of the men, these names Dathan & Abiron were put in place of those Nadab & Abihu. But now the error being recognized and detected, it will be better to correct this passage according to the truth of the sacred writings. But Eleazar & Ithamar were also sons of the same Aaron, but pleasing to God & rightly performing their office, as is clear from the aforesaid chapter of Leviticus and other passages. And since given names among the Hebrews end in ar, in order to pass into the form of Latin names, the terminal syllable us is added to them: and they are pronounced in the Latin manner and custom, Eleazarus & Ithamarus, which happens quite often in many other Hebrew names: as Adam is similarly rendered Adamus, from

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356 BENEDICTIO ab Abraham Abrahamus, à Iacob Iacobus: & ita in reli- aquis. 2 In secunda oratione. Conditor luminis si- derumque fabricator. Primum Geneosos caput, huius ret fidem facit. < Genes. 1> Nam in eo legitur deus primo die formasse lucem: & eam diuisisse à tenebris. Quarto verò die creas- se solem, lunam & stellas: præclarisque illis luminaribus cælos exornasse. Quare planum est omnem claritate sensibilem, per immensam dei virtutem sumpsisse exordium: quandoquidem ea omnis, à sole & astris in hæc inferiora deriuatur. Quòd si quis obiiciat ignis claritate à sole aut cælo non proficisci. Esto id: non tamen idcirco rectè colligas, igneam claritatem à deo non coepisse exordiu[m]. Nâ cum ignis ab ipso deo creatus est (qui in Genesi sub terra intelligitur: eo quòd nomine terræ, elementa reliqua ibi- dem comprehenduntur) & claritas eius natura illi insita, natiuaque ipsius qualitas etiam à deo efformata est atque profluit. 3 In tertia oratione Lapidem scilicet angularé: cha- ritatis ignem. A corporalibus ad spiritualia, à sensibilibus ad intellectualia: hic apta est manuductio, & concinna proportio. Siquidem incussione silicis ad ferrum, excudi tur ignis: & in humanu[m] vsum accommodatur. Et hic qui- dem lapis est materialis: & corporalis itidé ignis, qui in- de progignitur. At Christus, lapis est angularis: vt fre- quenter superius testimonio Esaiæ & psalmi comproba- tum est, & ex eo spiritualis ignis eductus est: ardentis sci- licet & feruidæ charitatis, quem terræ immisit: vt frigida hominum corda succenderet. < Luc. 12 Ioann. 15 Matth. 22> Ignem (inquit) veni mittere in terram: & quid volo nisi vt accendatur? Cū etiam discipulis dixit. Mandatum nouum do vobis vt diligatis inuicem: sicut dilexi vos, & diliges dominu[m] deu[m] tuu[m] ex toto corde tuo & ex tota anima tua & ex tota mente tua, & p- ximum tuum sicut teipsum: quid aliud nisi geminæ chari- tatis ignem suauiter ardenter, ex seipso lapide viuo excus sit vt nos inflammaret? 4 In quarta oratione. Quo Moysem illuminasti. Quòd igne charitatis se Moysem illuminaverit deus: It- quido constat argumento ex historia Exodi & sequentiu[m] librorum Pentateuci. Magna certe charitate succensus Moyses, pro populo post reatum vituli conflatilis orauit deum:

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356 BLESSING from Abraham, Abraham; from Jacob, Jacob; and so on in the rest. 2 In the second prayer: Maker of light, and Creator of the stars. The first chapter of Genesis provides proof of this. For there it is read that God, on the first day, formed the light and separated it from the darkness. And on the fourth day he created the sun, moon, and stars, and adorned the heavens with those splendid lights. Wherefore it is plain that every visible brightness had its beginning through the immense power of God, since all of it is derived into these lower regions from the sun and the stars. But if anyone objects that the brightness of fire does not proceed from the sun or from heaven, let that be granted; yet from this you do not rightly conclude that fiery brightness did not begin from God. For when fire was created by God himself — who in Genesis is understood beneath the earth, because under the name of earth the remaining elements there are also included — both its brightness, innate to its nature, and the natural quality of it were likewise formed by God and flow from him. 3 In the third prayer: namely, the cornerstone; the fire of charity. From bodily things to spiritual, from sensible to intellectual: here there is a fitting guidance and a graceful proportion. For by striking flint against iron, fire is struck out and adapted for human use. And here indeed the stone is material and bodily, as is also the fire that is generated from it. But Christ is the cornerstone, as has often been proved above by the testimony of Isaiah and the Psalm; and from him there is brought forth spiritual fire, namely the ardent and fervent charity that he sent upon the earth, to kindle the cold hearts of men. < Luke 12, John 15, Matthew 22> “I have come,” he says, “to cast fire upon the earth; and what do I want but that it be kindled?” And when he also said to the disciples, “A new commandment I give you, that you love one another, as I have loved you,” and “You shall love the Lord your God with all your heart and with all your soul and with all your mind, and your neighbor as yourself,” what else was he doing but striking forth, sweetly and ardently, from the living stone itself, the fire of twin charity, to inflame us? 4 In the fourth prayer: “By which you illumined Moses.” That God illumined Moses by the fire of charity is quite clearly established by the argument from the history of Exodus and the following books of the Pentateuch. Surely Moses, inflamed with great charity, prayed to God on behalf of the people after the sin of the cast calf:

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EX PO. 557 deum: dicens: Aut dimitte eis hanc noxam: aut dele me < Exod. 32> de libro vitæ in quo me scripsisti. Rursum lacessitus contumeliis < Num. 13> ab Aaron & Maria sorore sua, cum videret eam lepra à domino percussam: suppliciter pro ipsa dominum deprecatus est, pro co[n]uiciis reddens humilem ad deu[m] orationem. Sæpe etiam alias à populo rebelli & murmurante < Num. 16> affectus iniuriis & probris impetitus: dominum pro eo deprecatus est, vt illatam pro peccatis plagam ab illo auerteret. Sed vnde hæc: nisi ex syncæra & affectuosa charitate prodeunt? At verò quoniam igni non solum ardor sed & splendor inest: legimus etiam Moysem splendore diuinae cognitionis illuminatum vsque adeo, vt exuberantia tantæ lucis redundaret in corpus, & promicantibus in vultu radiis instar cornuum mirificè claresceret: vnde & facies eius visa est populo cornuta. Nonne etiam idem prophetici luminis radio illustratus: & multo ante præterita & longe post futura cognouit? vt propter eximiam cognitionis < Exo. 34> illius excellentiam: ore ad os loqui cum domino sit dictus. 5 In oratione ad benedictionem incensi dicenda. Super hoc incensum larga tuæ. Incensum, nomen substantiuum neutri generis secundæ declinationis: dicitur thus, < Num. 12> quòd incendatur vt odoriferum spiret vaporem: & suaué late diffundat odorem, quemadmodum dicit propheta in psalmo. Dirigatur oratio mea sicut incensum in conspectu < Psal. 140> tuo: eleuatio manuum mearum sacrificium vespertinum. Deinde in eadem oratione nocturnum vocat author splendorem lumen illud cæreorum accensorum in nocte paschali, in qua & noui ignis & cærei paschalis fiebat olim benedictio: licet hæc omnia propter legitimam causam ex ordinatione ecclesiastica nunc in vigilia paschæ & diurno fiant tempore, quemadmodum & nocturnæ vigilix primitiuæ ecclesiæ: in ieiunia diurna sunt commutatæ. Deinde sacerdos uel diaconus: hanc cærei benedictionem decantet. Exultet

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EX PO. 557 to God, saying: Either forgive them this harm; or blot me < Exod. 32> from the book of life in which You have written me. Again, being provoked by insults < Num. 13> from Aaron and his sister Mary, when he saw her struck with leprosy by the Lord, he earnestly implored the Lord on her behalf, returning humble prayer to God for their reproaches. Often also, when otherwise afflicted by the rebellious and murmuring people, < Num. 16> and attacked with wrongs and insults, he implored the Lord on their behalf, that He would turn away from them the plague inflicted for their sins. But whence come these things, if not from sincere and affectionate charity? Yet because in fire there is not only heat but also brightness, we read that Moses too was enlightened by the splendor of divine knowledge, to such a degree that the overflowing of so great a light spread into his body, and with rays flashing in his face he shone wondrously like horns; whence also his face appeared to the people as horned. Was not the same man also illuminated by the ray of prophetic light, and did he not know both much that had already passed and much that was long to come? so that because of the outstanding excellence of that knowledge < Exo. 34> he is said to have spoken mouth to mouth with the Lord. 5 In the prayer to be said at the blessing of the incense. Upon this incense, your abundant. Incense, a neuter noun of the second declension, is called frankincense, < Num. 12> because it is burned so that it may emit a fragrant vapor, and sweetly spread abroad its scent far and wide, just as the prophet says in the psalm: Let my prayer be directed as incense in Your sight; < Psal. 140> the lifting up of my hands as an evening sacrifice. Then in the same prayer the author calls the nocturnal brightness that light of the candles lit in the Paschal night, in which both the new fire and the Paschal candle used formerly to be blessed; although all these things, for a lawful reason and by ecclesiastical ordering, are now done on the eve of Easter and in daytime, just as the night watches of the primitive Church were changed into daytime fasts. Then let the priest or deacon sing this blessing of the candle. Exultet

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BENEDICTIO Exultet iam angelica turba cælorum, exultent di- uina mysteria: & pro tanti regis uictoria, tuba in- tonet salutaris. Gaudeat & tellus tantis irradiatæ fulgoribus, & æterni regis splendore illustrata: totius or- bis se sentiat amisisse caliginem. Lætetur & mater eccle- sia, tanti luminis adornata fulgoribus: & magnis popu- lorum uocibus hæc aula resultet. 2 Quapropter astantibus uobis fratres charissimi ad tam mirâ huius sancti luminis claritate: una mecu quæso omnipotentis dei misericordiam inuocate, ut qui me non meis meritis intra leuitaru numeru dignatus est aggrega re: luminis sui gratiam infundendo, cærei huius laude implere perficiat. Per dominum nostrum Iesum Christu filium tuum: qui tecum uiuit & regnat in unitate spiritus sancti deus. Per omnia secula seculorum. Amen. Domi- nus uobiscum. Et cum spiritu tuo. Sursum corda. Habemus ad dominum. Gratias agamus domino deo nostro. Di- gnum & iustum est. Vere dignum & iustum est: inui- sibilem deum patrem omnipotentem, filiumq; eius unige- nitum cu[m] spiritu sancto, tolo cordis ac metis affectu & uo cis ministerio personare. Qui pro nobis æterno patri, Adæ debitu[m] soluit: & ueteris peccati cautione[m] pio cruo re detersit. Hæc sut enim festa paschalia: in quibus uerus ille agnus occiditur, eiusq; sanguine postes consecrantur. Hæc nox est, in qua primu[m] patres nostros filios Israel e- duxisti de A Egypto: quos postea rubrum mare sicco ue- stigio transire fecisti. 6 Hæc igitur nox est: quæ peccatoru[m] tenebras, colu[m]ne illuminatione purgauit. Hæc nox est: quæ hodie per uni- uersum mundum in Christum credetes à uiciis seculi se- gregatos & caligine peccatorum, reddit gratiæ, sociatq; sanctitati. 7 Hæc nox est: in qua destructis uinculis mortis: Chri- stus

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BENEDICTIO Let the angelic choir of heaven now exult, let the divine mysteries exult: and for the victory of so great a king, let the trumpet of salvation sound. Let the earth also rejoice, illuminated with such great radiance, and enlightened by the splendor of the eternal King: let it feel that the darkness of the whole world has been dispelled from it. Let Mother Church also rejoice, adorned with the radiance of so great a light: and let this court resound with the loud voices of the peoples. 2 Wherefore, brethren most dear, as you stand here before the marvelous brightness of this holy light, I beg you with me to invoke the mercy of almighty God, that he who has deigned, not by my merits, to number me among the Levites, may, by pouring forth the grace of his light, enable me to fulfill the praise of this candle. Through our Lord Jesus Christ your Son, who lives and reigns with you in the unity of the Holy Spirit, God, world without end. Amen. The Lord be with you. And with your spirit. Lift up your hearts. We lift them up to the Lord. Let us give thanks to the Lord our God. It is meet and right. It is truly meet and right to acclaim with all the affection of heart and mind, and with the ministry of the voice, the invisible God the Father almighty, and his only-begotten Son, together with the Holy Spirit. Who for us paid the debt owed to the eternal Father, and by his holy blood wiped away the bond of ancient sin. For these are the Paschal feasts, in which that true Lamb is slain, and by his blood the doorposts are consecrated. This is the night in which first you brought our fathers, the children of Israel, out of Egypt: and afterwards made them pass through the Red Sea on dry ground. 6 This then is the night which by the pillar of light cleansed the darkness of sins. This is the night which today, throughout the whole world, restores to grace and joins to holiness those who believe in Christ, separated from the vices of the age and from the darkness of sin. 7 This is the night in which, the bonds of death having been destroyed: Christ

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EXPO: 559 stus ab inferis victor ascèdit Nihil enim nobis nasci pro- fuit: nisi redimi profuisset. O nimia circa nos tuæ pietatis dignatio. O inestimabilis dilectio charitatis: ut seruu[m] redi- meres, filiu[m] tradidisti. 8 O beatæ nox quæ sola meruit sci- re te[m]pus & hora: in qua Christus ab inferis resurrexit. 9 Hæc nox est, de qua scriptum est. Et nox ut dies illu- minatio mea in deliciis meis. Huius igitur sanctificatio no- ctis fugat scelera, culpas lauat: reddit innocentiam lapsis, & moestis lætitiam. 10 Fugat odia, concordiam parat: & curuat imperia. II Hic ponatur thus in cæreo in modum crucis: deinde à sacerdote consequenter dicatur. I I In huius igitur noctis gratia, suscipe sancte pater incensi huius sacrificiu[m] uespertinum: quod tibi in hac cæ- rei oblatione soleni per ministrorum manus de operibus apum sacrosancta reddit ecclesia. Sed iam columnæ huius præconia nouim[us] qua[m] i honore[m] dei rutila[m]s ignis accedit. II Hic accendatur cæreus: deinde dicatur. I 2 Qui licet diuisus in patres: mutuati tamen luminis detrimenta non nouit. Alitur liquentibus cæris: quas in sustantiam preciosæ huius lampadis, apes mater eduxit. I 3 O uere beata nox: quæ expoliauit Ægyptios, ditæ- uit Hebræos, nox in qua terrenis cælestia: humanis diui- na iunguntur. I 4 Oramus te domine, ut cæreus iste in honore[m] nomi- nis tui consecratus: ad noctis huius caliginem destruenda[m] indeficiens perseveret, atque in odorem suauitatis accep- ptus: supernis luminaribus misceatur. Flammas eius: luci- fer matutinus inueniat. Ille inquam lucifer: qui nescit oc- casu[m], ille qui regressus ab inferis, humano generi serenus illuxit. Precamur ergo te domine: ut nos famulos tuos, omnem clerum & deuotissimum populum unà cum famulo tuo papa nostro. N. atque

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EXPO: 559 Christ, victorious, ascended from hell. For it was of no benefit to us to be born, unless it had also been of benefit to be redeemed. O the excessive condescension of your pity toward us. O inestimable love of charity: that you might redeem a servant, you delivered up your Son. 8 O blessed night, which alone merited to know the time and hour in which Christ rose from the underworld. 9 This is the night, of which it is written: And the night shall be light as the day; my delight. Therefore the sanctification of this night drives away crimes, washes away faults; it restores innocence to the fallen, and joy to the sorrowful. 10 It drives away hatred, prepares concord, and bends authority. 11 Here let incense be placed in the candle in the form of a cross; then let the priest say the following. 11 In the grace of this night, therefore, receive, O holy Father, this evening sacrifice of incense, which in this candle offering the sacred Church renders to you through the hands of ministers from the works of bees in solemn rite. But now we know the praise of this column, when glowing fire is added to the honor of God. 11 Here let the candle be lit; then let the following be said. 12 Though divided among the fathers, it nevertheless knows no loss of borrowed light. It is nourished by melting wax, which the mother bee brought forth into the substance of this precious lamp. 13 O truly blessed night, which despoiled the Egyptians and enriched the Hebrews, the night in which heavenly things are joined to earthly, divine to human. 14 We pray you, O Lord, that this candle, consecrated in honor of your name, may persevere undiminished in destroying the darkness of this night, and, accepted as a sweet fragrance, may be mingled with the heavenly lights. May the morning star find its flames. That star, I say, which knows no setting, that one which, returning from hell, shone serenely upon the human race. Therefore we beseech you, O Lord, that us, your servants, all the clergy, and the most devout people together with your servant our pope N. and

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EXPO. 561 vi filij Iacob, sunt exorti. Et quoniâ hi diuina ordinatione ad altaris ministerium delecti sunt mancipati præ cæteris filiis Israel: in nouo testamento etiam leuitæ dicuntur < Num. 8> qui ecclesiastico deputati sunt ministerio, & diaconatus ordinem sortiti. At qui hæc oratio: aut à sacerdote aut saltem diacono est ex instituto ecclesiastico proferêda. Rectè igitur qui eam pronunciat: se diuina miseratione intra numerum levitarum aggregatum profitetur. 3 Qui pro nobis æterno patri. Relatiu[m] in fronte positum: filium dei & dominum Iesum refert. Is enim in ara crucis seipsum offerens deo patri hostiam sanctam & beneplacentem in odorem suauitatis: pro Adæ prævaricatione & totius humani generis abunde satisfecit, delens < Colos. 3> quod aduersus nos erat chirographum decreti: quod erat contrarium nobis (vt scribit beatus Paulus ad Colossenses) & ipsum tulit de medio affigens illud cruci, quoniam præciosum sanguinem suum effudit ad detergendam veterem peccati maculam, & soluendam obligationem æternæ mortis, qua astringebamur. 4 Hæc sunt enim festa paschalia. Duodecimum Exodi cap. refert: quòd divino iussu filij Israel ea nocte qua A Egypto erant egressuri, celebrauerunt phase & occiderunt agnum: cuius sanguine superliminare domus & vtrumque poste[m] Ianuæ asperserunt, & ita liberati sunt ab exterminatore primogenitorum A Egypti. Verùm hæc in figura illis contingerût: ad significandum Christum veru[m] agnum paschalem, pro salute mundi immolatum, cuius sacratissimo sanguine: postes viui & spirituales, animæ scilicet fidelium in bono firma, solidè & stabiles, co[n]secrantur, illiusque aspersione liberantur ab angelo percussore: ne præualeat in eas. 5 Hæc nox est in qua primum patres nostros. Ex duodecimo cap. Exodi constat, quòd ea nocte qua filij Israel immolauerunt agnum paschalem: ipsi egressi sunt A Egypto, liberati de durissima seruitute Pharaonis. Et deinde rubrum mare, aquis in murorum speciem hinc & hinc co[n]sistentibus, & medium præbentibus iter aridum pertransierunt incolumes. Verùm ea nox figura fuit noctis dominicæ resurrectionis, in qua per immolationem veri agni & immaculati totu[m] genus humanum de seruitute diaboli per Pharaone[m] signati liberatum est, atq[ue] salutari lauacro nn baptismi

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EXPO. 561 The sons of Levi were born. And since these, by divine ordinance, were chosen and assigned to the ministry of the altar above the other sons of Israel, in the New Testament they are also called Levites <Num. 8>, who are appointed to ecclesiastical ministry and have obtained the order of deacons. But this prayer is to be recited either by a priest or at least by a deacon, according to ecclesiastical custom. Therefore he who pronounces it rightly professes himself, by divine mercy, to be numbered among the Levites. 3 Who for us to the eternal Father. The relative placed at the beginning refers to the Son of God and Lord Jesus. For he, offering himself on the altar of the cross to God the Father as a holy and pleasing sacrifice, as an odor of sweetness, abundantly made satisfaction for the transgression of Adam and of the whole human race, wiping out <Colos. 3> the handwriting of the decree that was against us, which was contrary to us (as blessed Paul writes to the Colossians), and he took it away from the midst, nailing it to the cross, since he poured out his precious blood to wash away the ancient stain of sin and to cancel the obligation of eternal death, by which we were bound. 4 For these are the Paschal feasts. The twelfth chapter of Exodus relates that by divine command the sons of Israel, on that night when they were about to depart from Egypt, celebrated the Passover and killed the lamb; with whose blood they sprinkled the lintel of the house and both posts of the door, and thus were delivered from the destroyer of the firstborn of Egypt. But these things happened to them in figure, to signify Christ, the true paschal lamb, immolated for the salvation of the world; by whose most sacred blood the doorposts, living and spiritual, that is, the souls of the faithful, firm in good, solid and steadfast, are consecrated, and by its sprinkling they are delivered from the striking angel, lest he prevail against them. 5 This is the night in which first our fathers. From the twelfth chapter of Exodus it is clear that on that night when the sons of Israel sacrificed the paschal lamb, they themselves departed from Egypt, freed from the harsh slavery of Pharaoh. And afterward they crossed the Red Sea in safety, the waters standing on both sides like walls and leaving a dry passage through the middle. But that night was a figure of the night of the Lord’s resurrection, in which, through the immolation of the true and spotless Lamb, the whole human race was liberated from the slavery of the devil under the sign of Pharaoh, and through the saving washing of baptism

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BENEDICTIO baptismi (in quo demersa est tota cohors dæmonica? vt Pharao cum suis equitibus) ablutum: constituitur in deser to præsentis peregrinationis, vt demùm perueniat ad ter- ram viuentium illi promissam. 6 Hæc igitur nox < Exo.14> est. Vt decimumquartum Exodi caput testatur, cu[m] AEgy- ptij persequerentur filios Israel AEgypto ia[m] egressos: an- gelico ministerio columna post tergum stetit inter castra AEgyptioru[m] & castra Israel. Et erat nubes tenebrosa & il luminans noctem: ita vt ad seiuicem toto noctis tempo- re accedere non valerent. Haud aliter, si figurâ illam suæ veritati adaptare lubet: nox dominicæ resurrectionis, no- uæ gratiæ splendore totum genus humanu[m] illustrauit, & depulsa vicioru[m] caligine Christianos omnes illuminatos reddidit & sanctificatos. Planè operæprecium & hoc loco aliis hic adductis diligentius animaduertere, quàm appo- site & accommodate afferantur hic ea quæ populo Israe- litico in figura co[n]tigerunt, & in Christo atque populo eum colente, in veritate deinde completa sunt. Nam ex huius- modi figurarum ad suam veritatem adaptatione: inuenie- tur congruentissima illarum ad hanc proportio, resposio atque concinnitas. 7 Hæc nox est in qua. Hic locus a- perte indicat, ea quæ de hac nocte hactenus sub inuolu- cro figurarum dicta sunt: de nocte resurrectionis domini- cæ demu[m] intelligenda esse, in qua destructa morte nobis vitam Christus reparauit. Et certè admodu[m] necessaria e- rat toti humano generi: hæc nostræ salutis consummato- ria resurrectio. Na[m] no[n] profuisset illi ad saluté, Christi in carne natiuitas: nisi fuisset deinde illius facta redemptio per mortem & passionem Christi. Rursum illa passio non ta[m]tâ habuisset efficaciam, neque à deo largam diuinorum numerum transfudisset exuberatiam: si morte Christi no[n] fuisset subsecuta resurrectio, spiritualis nostræ resurre- ctionis à peccato ad gratiam author ac index, & futurę in co[n]summatione seculi resurrectionis pignus ac exemplar. Quare ad complementum humanæ perfectionis: maxime no[n]citur illi conducere gloriosa Christi resurrectio, vt consummatrix omnium præcedentium mysteriorum. Porro in prima huius libri editione circa hunc locum an- notaui in plærisq[ue] libris ecclesiasticis interiectas esse præ- sentis benedictioni has duas clausulas. O certe necessariu[m] Adæ

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BENEDICTION of baptism, in which the whole demonic host has been submerged? as Pharaoh with his horsemen was washed away: it is placed in the desert of the present pilgrimage, so that at last it may arrive at the land of the living promised to it. 6 This, then, is the night . As the fourteenth chapter of Exodus testifies, when the Egyptians were pursuing the sons of Israel, already departed from Egypt, by angelic ministry the pillar stood behind between the camp of the Egyptians and the camp of Israel. And it was a cloud of darkness and enlightening the night, so that they could not come near one another throughout the whole time of night. No differently, if one wishes to adapt that figure to its reality: the night of the Lord’s resurrection, by the splendor of new grace, illuminated the whole human race, and, the gloom of vices having been driven away, rendered all Christians enlightened and sanctified. Certainly it is also worth the effort in this place to observe more carefully, with others here cited, how aptly and fittingly those things are brought forward here which happened figuratively to the Israelite people, and were then fulfilled in truth in Christ and in the people worshiping him. For from this adaptation of figures to their reality, there will be found a most fitting proportion, correspondence, and harmony between them and this. 7 This is the night in which. This passage plainly indicates that the things hitherto said about this night under the veil of figures are finally to be understood of the night of the Lord’s resurrection, in which, death having been destroyed, Christ restored life to us. And truly this resurrection, which brings our salvation to completion, was altogether necessary for the whole human race. For Christ’s birth in the flesh would not have profited it for salvation, unless afterward redemption had been accomplished through the death and passion of Christ. Likewise, that passion would not have had so great efficacy, nor would it have poured forth from God the abundant richness of divine gifts, if the resurrection had not followed Christ’s death: the author and sign of our spiritual resurrection from sin to grace, and the pledge and exemplar of the resurrection to come at the consummation of the age. Therefore, for the completion of human perfection, the glorious resurrection of Christ is most fittingly judged to be beneficial to it, as the consummation of all the mysteries that came before it. Moreover, in the first edition of this book, concerning this passage, I noted that in most ecclesiastical books these two clauses are inserted into the present blessing. O certainly necessary for Adam

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EXPO: 561 Adæ peccatum: quod Christi morte deletum est. O foelix culpa: quæ talem ac tantum meruit habere redemptore. Et illas ibidé improbavi, quasi minus dignas quæ deo[n]cō- cinantur: in eo quidem sensu, quo peccatum Adę & culpa eiusdem illic laudari intelliga[n]tur & extolli præconio, tan quam per se bona & commédatione digna quòd illis ad- diciantur eadem laudationis cum admirabunda exclama- tione nota: quæ duabus sententiis præcedentibus itidé & sequenti, in quibus suaptè natura bona, vtpote dignatio divinæ pietatis, dilectio supernæ charitatis & nox domi- nicæ resurrectionis: rite meritoque laudantur, quòd ipsis item annectantur epitheta necessarium & foelix: præclaru[m] quiddam & commendabile designantia diis inesse quibus asciscu[n]tur. Enimuerò id sine quo aliquid esse simpliciter, aut bene est e non potest: nonne boni rationem præ se fer re censetur? Illud autem in primaria acceptione necessa- rium vulgo dicitur. Quod præterea insitam habet foelici- tatem, aut alteri per se illam affert: boni nequaquam est expers, Id verò: in proprio sermonis vsu foelix denomina- tur. Demu[m] quod ex sua conditione: dignitateque: præmio aliquo dignum est (id enim: mereri proprie signat) nonne etiam in bonorum numero reponi solet? Atqui neque di- ctarum duarum propositionum primus author (quisquis is fuerit) neque sacri scriptores, illas vt rebus divinis di- gnas approbantes: eum prætendunt sensum iam dictu[m], & ex vulgata consuetâque dictionum significatione primo occursu sese animo offerêtem Neque ecclesia sancta illas co[n]cinens propositiones: divino officio eas adhibet in sen- su modo assignato: qui vna omnium confessione, à veri- tate & pietate longe est alienus. Non igitur in ea ipsa im- probatione, aut sanctis authoribus aut ecclesiastico insti- tuto sum aduersatus: quantum ad ipsam intellectus rationem, intelligendique modum, neque tum mihi animus fuit: illorum intelligentiæ refragandi aut reclamandi. Quinimmo eum sensum in quo canit ecclesia dictas pro- positiones: tanquam veru[m] & religiosum amplector, quòd mihi sit persuasum nihil ab ecclesia recipt aut admitti in vsum debere: quod pietate no[n] sapiat, aut à religione su[n]cta sit abhorres. Neq; his obui[n]t ea, quæ in apologetica mea disceptatio[n]e, de necessitate peccati Adę & foelicitate culpę eiusdem,

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EXPO: 561 Adam’s sin: which was blotted out by Christ’s death. O happy fault: which merited to have such and so great a redeemer. And those I likewise disapproved there, as if less worthy, which are chanted down to the end: in that sense indeed, in which they are understood to praise and extol the sin of Adam and his fault, with a note of admiration, as though in themselves good and deserving of commendation, because the same words of praise are attached to them with wonder-struck exclamation: which, like the two preceding and likewise the following propositions, in which things good by their very nature, namely the favor of divine mercy, the love of heavenly charity, and the night of the Lord’s resurrection, are rightly and deservedly praised, because to them also are joined the epithets necessary and happy: designating something excellent and commendable as existing in those to which they are applied. For indeed that without which something cannot be simply, or cannot be well, is not thought to bear the character of good? But in its primary sense this is commonly called necessary. Moreover, what has in itself felicity, or brings it to another of itself, is in no way devoid of good; and that is, in the proper use of speech, called happy. Finally, that which by its condition and dignity is worthy of some reward (for that is properly what mereri means) is it not also usually reckoned among good things? Yet neither the original author of the said two propositions, whoever he may have been, nor the sacred writers, when approving them as worthy of divine things, intend that sense now mentioned, which at the first glance offers itself to the mind from the common and customary meaning of the words. Nor does the holy Church, in chanting those propositions, employ them in divine office in the sense just assigned, which by the unanimous confession of all is far removed from truth and piety. Therefore, in that very disapproval I have not opposed either the holy authors or ecclesiastical practice, so far as concerns the very mode of understanding and of interpretation; nor was it then my intention to dispute or protest against their understanding. Indeed, I embrace the sense in which the Church sings those propositions, as true and religious, because I am persuaded that nothing should be taken up or admitted into the use of the Church which does not savor of piety, or is not abhorrent to holy religion. Nor do those things conflict with what, in my apologetic disputation, I have said concerning the necessity of Adam’s sin and the happiness of his fault,

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BENEDICTIO <566> fuerat, nunc absorpta est mors in victoria: & destructo illius imperio, victrix vita de morte triumphat. Demùm eadem nox curuat & imperia gentium, quoniam per apostolorum prædicationem trophæo crucis Christi per totu[m] mundum delato: & eius promulgata resurrectione: gêtes abiecerunt idola sua, & prompte colla sua iugo fidei subdiderunt. <Levi.6> II Incensi huius sacrificium verspertinum. Erat apud Hebræos duplex sacrificium quotidianum & solenne vnum matutinum: quod mane fiebat, & alterum vespertinum: quod offerebatur vesperi, & in ipso noctis crepusculo. Hanc autem thuris cæreo impositi oblationem, hic sacrificium vocat vespertinum: quia nocturno tépore ex <Psal.140> prima ecclesiæ constitutione fiebat hæc cærei benedictio & thuris impositio. Aut fortasse id dicitur hoc loco: vt alludat author ad illud verbum psalmi. Intret oratio mea sicut incensum in conspectu tuo: eleuatio manuum mearum sacrificium vespertinum. Cæterùm cum paulò pòst subnectit litera. Sed iam columnæ huius præconia nouimus: nomine columnæ, cæreus ipse paschalis intelligitur: quòd columnaré propemodum præ se ferat figurâ: quâ nis in summo pyramidalem magis formam gerat. <12> III Qui licet diuisus in partes. Ignis ipse cærei in partes diuiditur: cum aliis qui ex ipso deinde incendûtur cæreis quotcunque fuerint communicatur, atque hoc pacto quasi in plures partes propagatur. Mutuati tamen luminis detrimenta non nouit ille ignis, quia quantumcunque dispartitur in alia, nullam tamen indè suæ claritatis sustinet imminutione. Sicut & sol ipse per cōtinuam suæ lucis in totum mundum diffusionem: nullum patitur suæ claritatis detrimentu[m], & sciétia ex ore præceptoris in discipulos transfusa, no modo no diminuitur in animo magistri: sed & augetur potius & fit cumulatior. Et in hac diuina proprietate: ignis ipse & sol & doctrina animi omnibeneficam dei imitantur bonitatem: quæ in omnia, suæ largitatis munera cuiq[ue]; pro suo captu profundit, absque vlla tamen immensæ suæ bonitatis diminutione. Quantumcunque enim communicaverit suæ benignitatis in alios dona: manet tame indiminuta, & nulla ex parte minor affecta aut co[n]tractior, eius bonitas, Eodem deinde loco præciosæ huius

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Blessing <566> was, now death is swallowed up in victory, and with its dominion destroyed, victorious life triumphs over death. Finally, that same night also bends the dominions of the nations, since through the preaching of the apostles, with the trophy of Christ’s cross carried throughout the whole world, and his resurrection proclaimed, the nations cast aside their idols and promptly subjected their necks to the yoke of faith. <Levi.6> II The sacrifice of this incense is evening. Among the Hebrews there was a twofold daily and solemn sacrifice, one morning, which was performed at daybreak, and the other evening, which was offered at evening and at the very twilight of night. But here he calls this offering of incense placed upon the candle the evening sacrifice, because at night-time, from the <Psal.140> very first constitution of the Church, this blessing of the candle and placing of incense was performed. Or perhaps it is said in this place so that the author may allude to that word of the psalm: Let my prayer enter like incense in your sight; the lifting up of my hands as an evening sacrifice. Moreover, when a little later the text adds: But now we know the praises of this pillar, by the name of pillar is meant the paschal candle itself, because it almost presents itself in the shape of a pillar, unless it rather bears a more pyramidal form at the top. <12> III Though divided into parts. The very fire of the candle is divided into parts, since it is communicated to as many candles as are then lit from it, and in this way it is spread as it were into several parts. Yet that fire knows no loss of borrowed light, because however much it is shared among others, it nevertheless suffers no diminution of its brightness from that. Just as the sun itself, through the continuous diffusion of its light throughout the whole world, sustains no loss of its brightness, and knowledge, poured from the mouth of the teacher into the disciples, not only is not diminished in the mind of the master, but rather is increased and becomes more abundant. And in this divine property, the fire itself and the sun and the teaching of the mind imitate the all-beneficent goodness of God, who pours forth upon all, according to each one’s capacity, the gifts of his bounty, yet without any diminution of his immeasurable goodness. For however much he may have communicated the gifts of his kindness to others, his goodness nevertheless remains undiminished, and in no respect lessened or made more contracted. In the same place then, of this precious

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BENEDICTIO deo gratus sit & acceptus in sacrificium laudis: & supernis inscratur luminaribus quantum ad officij & vsus similitur dinem, vt scilicet quemadmodum superna luminaria sol & luna continuu[m] deo pe[n]scent in illuminationis functio- ne ministerium: ita & cæreus ille præbeat deo sine inter- missione obsequium. Deinde vt intelligamus cum prius perebatur quòd indeficiens perseveret ipse cæreus, illis verbis id postulatum esse quòd ad tempus vsque matuti- num indeficienter luceat: subiungitur hæc petitio p[er] istius cærei flammas & ignem adhuc vigentem lucifer matuti- nus inueniat, stella scilicet illa quæ solis ortum præuenit, vt videlicet prodeunte ad ortum lucifero: flamma illa cærei adhuc ardeat extincta. Verùm deinceps à lucife- ro materiali ad intellectualem & verum luciferum domi- num Iesum: traducitur sermo, qui hoc nomine rectè cele- bratur, nam post atras noctis opacæ tenebras, cæcitatem- que & ignorantiam: clarum mundo veritatis & iustitiæ lu- men attulit, benigna sui ad nos manifestatione: Nec solu[m] lucifer est: sed & sol iustitiæ. In corporalibus enim: illa di- uersa sunt, in domino nostro: eadem. In corporalibus ite[m]: & lucifer & sol suum sustinent occasum. Spiritualis aute[m] lucifer & sol iustitiæ: occasum nesciunt na[m] perpetuo splé- dore micant: & lucem habent inextinguibilem. Senserat quidem lucifer noster & sol spiritualis, triduo illo mor- tis domini: occasum vitæ mortalis. Verùm nunc ad ortum reducti per gloriosam resurrectionem: nullam postea su- stinere possunt occcasus molestiam. Benedictio fontis in sabbato sancto paschæ. Ordinentur primum cruces & vexilla, & euangelium & capsa, & sactum oleum & chrisma, & reliqua ad ipsam benedictionem fontis necessaria: expleta cærei paschalis supradicta benedione faciendam. Deinde sacra faciens sa- cerdos cum cuncto clero & omni ornatu ecclesiæ proce- dat ad fontem: & duo cærei portétur ante eum quosque omnia finiantur, litania videlicet & reliqua subinde can- tanda. Ipsi autem euntibus ad fontem: cantetur seques hymnus. Et primum duo cantores incipiant. Rex san-

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BLESSING May it be pleasing and acceptable to God, as a sacrifice of praise; and may it be inscribed among the heavenly lights in likeness as to office and use, so that, namely, just as the heavenly lights, the sun and the moon, continually render service to God in the function of giving light, so also may that candle offer unceasing obedience to God. Then, so that we may understand that when it was first requested that the candle itself remain unfailing, by those words it was asked that it shine unfailingly until the time of morning: this petition is added, that by the flames of this candle and the fire still burning the morning star may find it, that star which precedes the rising of the sun, so that when the morning star comes forth at sunrise, that flame of the candle may still be burning, not extinguished. But afterwards, from the material morning star the discourse is transferred to the intellectual and true Morning Star, the Lord Jesus, who is rightly celebrated by this name, for after the dark shadows of night and blindness and ignorance he brought to the world the clear light of truth and righteousness by his gracious manifestation to us. Nor is he only the Morning Star, but also the Sun of Righteousness. For in corporeal things these are different, but in our Lord they are the same. In corporeal things also both the morning star and the sun suffer their setting. But the spiritual Morning Star and the Sun of Righteousness know no setting, for they shine with perpetual brilliance and have an inextinguishable light. Indeed, our spiritual Morning Star and Sun had experienced, during those three days of the Lord’s death, the setting of mortal life. But now, brought back to the sunrise through the glorious resurrection, they can afterward suffer no burden of setting. Blessing of the font on Holy Saturday of Easter. First let the crosses and banners, the Gospel book and the box, and the holy oil and chrism, and the other things necessary for the blessing of the font itself be arranged, after the aforesaid blessing of the paschal candle has been completed. Then the priest, performing the sacred rite, with all the clergy and the full vesture of the church, shall proceed to the font; and two candles are to be carried before him until everything has been completed, namely the litany and the rest that are to be sung thereafter. And while they are going to the font, let the sequence hymn be sung. And first the two cantors shall begin. Rex san-

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BENEDICTIO Vt præter naturalem emundationem quam lauandis possunt adhibere corporibus: sint etiam purificandis mentibus efficaces: Hic ponat cæreum ardentem in aquam: dicendo ter. Descendat in hac plenitudinem fontis: uirtus spiritus sancti. Et vltimo teneat cæreum in aqua, quousque sub vocis eiusdem tenore illam etiam dixerit particulam. Et totam huius aquæ substantiam: regenerandi foecundet affectu. Hic deponat cæreum extra aquam, & dicat. 22 Hic omnium peccatorum maculæ deleantur, hic natura ad imaginem tuam condita, & ad honorem sui reformata principij cunctis uetustatis squaloribus emundetur. Vt omnis homo hoc lauacrum regenerationis ingressus: in ueræ innocentiæ nouam infantiam renascatur. Hic legendo dicat. Per dominum nostrum Iesum Christum filium tuum: qui tecum uiuit & regnat in unitate eiusdem spiritus sancti, deus. Per omnia secula secu. &c. Hic mittatur christina à sacerdote in fontem in modum crucis: dicendo. In nomine patris & filij & spiritus sancti paracleti: sanctificetur & foecu[n]detur de hoc oleo salutifero & christmate fons iste: ad abluenda crimina & ad regenerandas animas in uitam æternam. Amen. 1 TANNOTATIONES. In hymno posito ad principium benedictionis ipsius fontis. Rex sanctorum angelorum. Hymnus iste, nullo genere carminis constringitur: quod tame[n] ad propriam hymni rationem pertinere putatur, sed certum complectitur numerum syllabarum in vno- quoque versu: accedentem ad rythmicam modulationem nulla tamen obseruata in diuersis versibus simili desinentia & exitu syllabarum. Nempe vnusquisque versus rythmicus duas continet particulas: quarum prior octo co[m]plectitur syllabas, & earu[m] penultima semper longa, posterior vero

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BENEDICTION That, beyond the natural cleansing which they can apply to bodies by washing, they may also be effective for purifying minds: Here let him place a burning candle in the water, saying three times: May the fullness of the font descend into it: the power of the Holy Spirit. And at the end let him hold the candle in the water, until, keeping the same tone of voice, he has said that also in this part. And may He make fruitful with the desire of regenerating the whole substance of this water. Here let him remove the candle from the water, and say. 22 Here may the stains of all sins be wiped away; here may human nature, created in your image and restored to the honor of its first principle, be cleansed of all the defilements of old age. So that every man entering this bath of regeneration may be reborn into the new infancy of true innocence. Here, while reading, let him say: Through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the same Holy Spirit, God, for ever and ever. Amen. Here let the chrism be poured by the priest into the font in the form of a cross, saying: In the name of the Father and of the Son and of the Holy Spirit the Paraclete: may this font be sanctified and made fruitful by this salutary oil and chrism, for the washing away of sins and for the regeneration of souls unto eternal life. Amen. 1 NOTES. In the hymn placed at the beginning of the blessing of the font itself: King of holy angels. This hymn is not bound by any kind of meter, which nevertheless is thought to belong to the proper nature of a hymn, but it contains a certain number of syllables in each verse, approaching rhythmic modulation, though no similar ending and conclusion of syllables is observed in the various verses. Indeed, each rhythmic verse contains two parts: the first includes eight syllables, and its penultimate is always long, the second however

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576 BENEDICTIO (quæ spiritui sancto attribuitur) nos in adoptionem filiorum dei asciscimur & assumimur. Quo etiam nomine, vberrimum totius bonitatis fontem & omni bonum atque superbonum spiritum: nominat beatus Paulus, cum scribit ad Romanos. Non accepistis spiritum scruitutis iterum in timore: sed accepistis spiritum adoptionis filiorum dei, in quo clamamus abba pater. < Rom. 8.> 10 In præfatione. Deus cuius spiritus super aquas. Id ex primo Geneleos capite sumptum est: vbi descripto formationis mundi exordio, dicit scriptura. Spiritus aute[m] domini ferebatur super aquas. Et eo planè in loco sacri doctores dicunt præsignatum baptismi mysterium, atque id præsignificatum: quòd per virtutem spiritus sancti in reue latione nouæ legis sanctificandæ essent aquæ in lauacrum salutare & ablutionem peccatorum. < Gen. 1.> 11 Deus qui nocentis mundi crimina. Genesi septimum caput ostendit, quomodo rupti sunt omnes fontes abyssi magnæ, & cataractæ cæli apertæ sunt: factâque est pluuia super terram quadraginta diebus & quadraginta noctib[us], ad expurganda peccata terræ quibus omnis caro corrupe- rat viam suam. Et fuit etiam hæc inundatio aquarum, figura & typus baptismi in novo testamento instituendi: per quem diluuntur peccata, & abstergitur vetustas vitæ & induatur novitas. Et in hoc pacto vnius & eiusdem elementi scilicet aquæ mysterio: & finis factus est viciis in diluuo Noe, & origo virtutibus in baptismo nouæ legis. Immò & in sacramento baptismi: etiam vtrumque horum coincidit & confertur. In eo nanque contracta vicia absterguntur: & sacræ virtutes, animæ recens hac ablutione purgatæ inseruntur, perinde ac simul in aere tenebrarum fit depulsio & noui luminis infusio: pariterque finis fit tenebris ac origo lumini. < Gen. 7.> 12 Qui gratiæ tuæ affluentis impetu. Id ex psalmo 45. depromptum est, vbi dicit propheta. Flumint[ur] impetus lætificat ciuitatem dei, sanctificauit tabernaculum suum altissimus. In quibus sanè verbis: ipsius baptismi exundatione & profluentiam innuit. Nam per impetu fluminis intelligit ibidem largam gratiæ baptismalis effusione atque exuberantiâ. Per ciuitatem verò dei: sanctâ ecclesiâ de qua < Psal. 86.> alio loco dicit psalm. Gloriosa dicta sunt de te: ciuitas dei. Flu-

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576 BLESSING (which is attributed to the Holy Spirit) we are enrolled and received into the adoption of the children of God. By this name also blessed Paul, when he writes to the Romans, calls him the most abundant source of all goodness and the Spirit of every good and even of all surpassing good. Not the spirit of servitude again in fear: but you have received the spirit of adoption of the children of God, in which we cry, Abba, Father. < Rom. 8.> 10 In the Preface. God, whose Spirit was upon the waters. This is taken from the first chapter of Genesis: where, after describing the beginning of the creation of the world, Scripture says: The Spirit of the Lord was moving over the waters. And in that very place the sacred doctors say that the mystery of baptism was prefigured and foretold; namely, that through the power of the Holy Spirit, at the revelation of the new law, the waters were to be sanctified for the saving bath and the washing away of sins. < Gen. 1.> 11 God, who by the crimes of a sinful world. The seventh chapter of Genesis shows how all the fountains of the great abyss were broken up, and the floodgates of heaven were opened; and rain came upon the earth for forty days and forty nights, to purge the sins of the earth, by which all flesh had corrupted its way. And this inundation of waters was also a figure and type of baptism to be instituted in the New Testament, through which sins are washed away, the oldness of life is blotted out, and newness is put on. And in this arrangement of the mystery of one and the same element, namely water, the end was made of vices in the flood of Noah, and the beginning of virtues in the baptism of the new law. Indeed, even in the sacrament of baptism both of these coincide and are granted together. For in it the vices contracted are wiped away, and sacred virtues are implanted in the soul, newly cleansed by this washing, just as at the same time the driving out of darkness and the infusing of new light takes place in the air; and likewise an end is made to darkness and a beginning to light. < Gen. 7.> 12 Who by the impetuous flow of your overflowing grace. This is taken from Psalm 45, where the prophet says: The streams make glad the city of God; the Most High has sanctified his tabernacle. In these words indeed he indicates the outpouring and flooding of baptism itself. For by the force of the river he there understands the abundant effusion and overflowing of baptismal grace. By the city of God, however: the holy Church, of which < Psal. 86.> in another place the psalm says: Glorious things are spoken of you: city of God. Flu-

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BENEDICTIO 578 quoniam nisi quis renatus fuerit (inquit) ex aqua & spiritu sancto: non potest introire in regnum dei. 16 Et quos aut sexus in corpore. In nativitate secundu[m] carnem: sexus in corpore discernit marem à foemina, & cetas in tempore: puerum discernit à viro, & iuuenem à sene. In spirituali verò nativitate: qua qui renascuntur fiut fili) dei: neque sexuum discretio est neque ætatum discrimen, sed diuinæ gratiæ (quæ in baptismo suscipitur) adiutorio: omnes in spiritualem formantur infantiam, non eam quidem quæ cognitionis & scientiæ insinuet priuationem: sed quæ innocentia puritatem indicet & sine dolo simplicitatem. Ad quam sanè infantiam nos hortatur beatus Pe- trus: cum ait. Sicut modo geniti infantes rationabiles & si- ne dolo: lac concupiscite, vt in eo crescatis in salutem. <1. Pet. 2.> Et Paulus itidem ad Corinthios. scribens. Nolite (in- quit) pueri effici sensibus: sed malitia paruuli estote. <1. Cor. 4.> Quòd vero in spirituali regeneratione, nulla attendi de- beat personarum aut conditionum discretio: ostendit bea- tus Paulus, cum ait ad Colos. Induentes nouu[m] hominem, eum qui renouatur in agnitionem dei secundum imaginé eius qui creauit eum: vbi non est gentilis & Iudæus, circum cilio & præputium, barbarus & Scytha, seruus & liber: sed omnia & in omnibus Christus. Et ad Galatas scribés: idem comprobat cum ait. Quicunque in Christo baptizati estis: Christum induistis. Non est Iudæus neque Græcus, no[n] est seruus neque liber, non est masculus neque foemina, omnes enim vos: vnum estis in Christo Iesu. <Gal. 3.> <Gen. 1.> 17 Qui te in principio, verbo separauit: Primo Ge- neseos capite tertiæ diei opus describens: ait. Dixit verò deus congregentur aquæ quæ sub cælo sunt, in vnum locu[m] & appareat arida. Et factum est ita. Et vocauit deus arida[m], <Gen. 7.> terram: congregationesque aquarum vocauit maria. Et paulo ante in eodem capite dicit scriptura. Et tenebræ e- rant super faciem abyssi: & spirit[us] domini ferebatur super aquas, vt superius iam dictum est. 18 Qui te de paradiso manare. Secundo Geneseos ca- pite dicit scriptura quòd fons ascendebat è terra: irrigans vniuersam superficiem terræ. Nihil autem prohibet, per hunc fontem mysticè intelligi salutare baptismi lauacru[m]: quod ad totius humani generis irrigationem & foecunda- tione,

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BENEDICTION 578 for unless one is born, as he says, of water and the Holy Spirit: he cannot enter into the kingdom of God. 16 And as to what sex in the body. In natural birth according to the flesh, sex in the body distinguishes male from female, and age in time distinguishes boy from man, and young man from old. But in spiritual birth, by which those who are reborn become sons of God: there is neither distinction of sex nor difference of age, but by the aid of divine grace, which is received in baptism, all are formed into spiritual infancy, not that kind which suggests deprivation of understanding and knowledge, but that which by innocence shows purity and simplicity without deceit. To this infancy, indeed, blessed Peter exhorts us, when he says: Like newborn infants, rational and without deceit, desire milk, so that by it you may grow unto salvation. <1 Pet. 2> And Paul likewise, writing to the Corinthians, says: Do not, he says, become children in understanding; but be little children in malice. <1 Cor. 4> But that in spiritual regeneration no distinction of persons or conditions ought to be considered, blessed Paul shows when he says to the Colossians: Putting on the new man, him who is renewed in knowledge of God according to the image of him who created him: where there is neither Gentile nor Jew, circumcision nor uncircumcision, barbarian and Scythian, slave and free: but Christ is all and in all. And writing to the Galatians, the same he confirms when he says: As many of you as have been baptized in Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you all are one in Christ Jesus. <Gal. 3> <Gen. 1> 17 You who in the beginning, by the Word, separated: In the first chapter of Genesis, describing the work of the third day, he says: God indeed said, Let the waters that are under heaven be gathered together into one place, and let the dry land appear. And it was so. And God called the dry land earth; and the gatherings of the waters he called seas. And a little before in the same chapter Scripture says: And darkness was upon the face of the abyss; and the Spirit of the Lord was moving over the waters, as has already been said above. 18 You who from paradise cause to flow. In the second chapter of Genesis Scripture says that a fountain was rising from the earth, watering the whole surface of the earth. But nothing prevents this fountain from being mystically understood as the saving bath of baptism, which for the watering and fructifying of the whole human race,

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EXPO: 575 tionem, ex diuinæ bonitatis thesauris profluxit. Non enim ad vnius tantum populi salutem, emanauit hic fons viuus elatere Christi: vt olim circuncisio soli populo Israelitico demandata est: sed ad omnium gentium & nationum emu[n]dationem & sanctificationem scaturiit. Et eodem in loco paulo pòst subnectit sacra historia. Et fluui egrediebatur de loco voluptatis ad irrigandum paradisum: qui inde diuiditur in quatuor capita ibide deinde nominatim expressa, ex quibus scripturæ verbis: hic locus intellectui perui est, & captu facilis. <Exod. 15.> 19 Qui te in deserto amaram. Decimum quintum Exodi caput refert: quòd cum filij Israel peragrato trium die- <Exod. 17.> rum itinere per solitudinem & non inuentis aquis, demùm venissent in Marath, nec possent loci illius bibere aquas, eo quòd essent amaræ: clamauit Moyses ad dominum, petens in vrgenti necessitate remedium. At ille ostèdit Moysi lignum: quòd cum misisset in aquas: in dulcedinem versæ sunt. Decimum septimu[m] verò caput Exodi meminit, quòd murmurante populo Israel contra Moysem ob aquæ penu riam: iussu domini Moyses virga percussit petram, & effluxit larga aquarum copia, vnde populus totus exatiat[ur] est. Idem quoque secundo factum memoratur: vicesimo libri Numeri capite. 20 Qui te in Chana Galilææ. Quòd aquam in vinum couerterit Christo: ex secundo euangelij Ioan.cap.manifestum euadit. Quòd pedib[us] super aquas ambulauerit: facile ex 14. Mat.cap.constat. Quòd item à Ioanne in aquis Iordanis baptizatus est: tertiù Mat.caput attestatur. Præterea quòd aquam cum sanguine de latere suo producerit Christus: ex 19. Ioan.capite superius est adductum. Postremum quòd apostolis præceperit Christus in aqua gentes omnes baptizari: ex 28. Math.capite dilucidum est, cuius hic verba adducuntur in litera. 21 Tu has simplices aquas. Vocat simplices aquas litera præsens, aquas puras, meras & syncæras: nulli scilicet alteri liquori permixtas. Debet enim baptismi sacramentum in simplici aquæ elemento tanquam materia propria ministrari sine confusione aut ammxtione alicuius alterius rei liquidæ, vt lactis aut vini. Et merito quidem aqua desi- gnata est: tanquam accommoda huius administrandi sacra <oo ij> mentu

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EXPO: 575 tionem, it flowed from the treasuries of divine goodness. For this living spring did not flow forth from the side of Christ for the salvation of one people only, as once circumcision was entrusted to the people of Israel alone; but it sprang up for the cleansing and sanctification of all peoples and nations. And in the same place the sacred history adds a little later: And a river went out of the place of delight to water the paradise, which from there is divided into four heads, named there afterward in detail, from whose words of Scripture this place is accessible to the understanding and easy to grasp. <Exod. 15.> 19 Who made thee bitter in the desert. The fifteenth chapter of Exodus relates that when the children of Israel, after travelling three days through the wilderness and finding no water, at last came to Marah, and could not drink the waters of that place because they were bitter, Moses cried out to the Lord, asking for a remedy in urgent necessity. But the Lord showed Moses a tree, which when he had cast it into the waters, they were turned into sweetness. The seventeenth chapter of Exodus also mentions that when the people of Israel murmured against Moses on account of the lack of water, Moses at the Lord’s command struck the rock with his rod, and a plentiful supply of water flowed out, from which the whole people was satisfied. The same thing is also recorded as having been done a second time in the twentieth chapter of the book of Numbers. <Exod. 17.> 20 Who made thee in Cana of Galilee. That Christ turned water into wine becomes clear from the second chapter of the Gospel of John. That he walked on the waters with his feet is easily established from the fourteenth chapter of Matthew. Likewise, that he was baptized by John in the waters of the Jordan is testified by the third chapter of Matthew. Moreover, that Christ brought water together with blood from his side is stated above from the nineteenth chapter of John. Finally, that Christ commanded the apostles that all nations be baptized in water is clear from the twenty-eighth chapter of Matthew, whose words are here cited in the text. 21 Thou hast these simple waters. The present text calls simple waters pure, unmixed, and sincere waters, that is, not blended with any other liquid. For the sacrament of baptism ought to be administered in the simple element of water as its proper material, without confusion or admixture of any other liquid thing, such as milk or wine. And with good reason water was designated as the suitable matter for administering this sacrament. <oo ij>

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BENEDICTIO menti materia, vt quemadmodum suapte naturavim habet abluendi corpora à sordibus, & ad eum adhibetur vsum humanum: ita signet exterius: inuisibilem dei gratiam ab- sterge[n]tem interius maculas peccatorum ab anima. 22 Hic natura ad imaginem tuam condita: Ea est natu- ra humana: cui soli congruit ablutio baptismi, & de qua dictum est in Genesi quòd creauit deus hominem ad ima- ginem & similitudinem suam: ad imaginem dei creauit il- lum. Atqui illa naturalabe factauit natiuam pulchritudine[m] diuinæ imaginis sibi inditam: & deformem eam reddidit, atque omnino dissimilem suo principio. Sed per baptismi dilutionem detersa omni labe ante contracta: reformatur ipsa humana natura ad decorem pristinum & sui principij (dei scilicet) similitudinem, abolitaque vetustate peccati: nouam induit vitam virtutis. Haud secus quàm si quis fa- ciem habens luto oblitar, & natiuæ formæ gratia priuatâ si eam aqua abluerit, pristinum recuperat vultus decorem. Aut si forma sigilli impressa auro vel argento, immerga- tur luto: sit illa aliena à suo archetypo. Quòd si rursum de tergatur: reparata antiqua venustate, ad similitudinem sui reformatur principij. Benedictio carnium: in die paschæ. D Eus uniuersæ carnis creator: qui agnum in Ae- gypto Moysi & populo tuo in uigilia paschæ co medere præcepisti, in figura domini nostri Iesu Christi: cuius sanguine omnia primogenita tibi de mun- do redemisti, & in nocte illa omne primogenitum in Ae- gypto percutere præcepisti: seruans populum tuum agni sanguine prænotatum. Dignare quæsumus benedicere & sanctificare has carnes agninas, ut quicunque ex fidelibus populis tuis ex eis comederint: omni benedictione cælesti & gratia saturati repleantur in bonis. Per eundem do- minum. Super carnes auium: bene- dictio. Deus

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BENEDICTION matter for the mind, so that just as by its own nature it has the power to cleanse bodies from filth, and is applied to human use: so it may also signify outwardly the invisible grace of God, washing away inwardly the stains of sins from the soul. 22 Here, nature made in your image: this is human nature, for which alone the washing of baptism is fitting, and of which it is said in Genesis that God created man in his image and likeness: in the image of God he created him. Yet that natural beauty of the divine image implanted in it had become deformed by sin, and made utterly unlike its source. But through the cleansing of baptism, every stain formerly contracted having been removed: human nature itself is restored to its former beauty and to the likeness of its source (God, namely), and the oldness of sin having been abolished, it puts on a new life of virtue. Just as if someone having a face covered with mud, and deprived of the grace of its natural form, should wash it with water, he recovers the former beauty of his countenance. Or if the impression of a seal made in gold or silver were immersed in mud: it would be alien from its original pattern. But if it is cleaned off again: its former charm having been restored, it is reformed into the likeness of its original source. Blessing of meats: on Easter day. God, creator of all flesh: who commanded Moses and your people to eat the lamb in Egypt on the vigil of the Passover, in figure of our Lord Jesus Christ: by whose blood you redeemed to yourself all the firstborn from the world, and in that night commanded that every firstborn in Egypt be struck down: preserving your people marked beforehand by the blood of the lamb. Deign, we pray, to bless and sanctify these lambs’ meats, so that all who among your faithful people shall eat from them may be satisfied and filled with heavenly blessing and grace in all good things. Through the same Lord. Blessing over birds’ meats. God

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512 BENEDICTIO < 1. Tim. 4.> Timotheum: omnis creatura dei bona est, & nihil reiiciendi dum est quod cum gratiarum actione percipitur. Sanctificatur enim per verbum dei. & orationem. Cum igitur in solennitate paschali & vesci carnibus liceat, & aues in cibum sumere: cur non licebit eas antequam manducentur sacra benedictione sanctificare? Quòd si benedictio, carniu[m] & auium probanda est, vt & verè est: cur iure improbitur illarum benedictionum declaratoria explanatio? qua & legentibus fiant patentiores: & ex sacrorum eloquioru[m] fontibus haustæ noscantur. His itaque rationibus persuasi: operæprecium duximus & eas sequentibus annotatio- nibus enodare. 1 CANNOTATIONES. In prima benedictione. Qui < Exo. 12.> agnum in Aegypto. Duodecimum Exodi caput huius rei fidem facit: vbi dominus scribitur dixisse Moysi. Loquimini ad vniuersum coetum filiorum Israel: & dicite eis. Decima die mensis huius tollat vnsuisque agnum per familias & domos suas, & seruabitis eum vsque ad decima[m] quar tam diem mensis huius. Immolabitque eum vniuersa multitudo filiorum Israel ad vesperam, & sument de sanguine eius ac ponent super vtrumque postem & in superliminaribus domorum, in quibus comedent illu[m]. Vespera aut illa qua maducarunt agnu[m] paschalé filij Israel secundu[m] madatu[m] domini: processit proximè nocte illa[m] qua egressi sunt Aegypto, quæ quidé nox pascha dicta est, siue phase id est transitus, quòd media illa nocte trasierit dominus per Aegyptu[m] percutiens primogenita Aegypti, & quia filij Israel per egressum de Aegypto, transierunt de seruitute in libertate[m]. Idcirco dicitur hic filij Israel manducasse agnum paschalem, in vigilia siue vespera paschæ. Erat autem is agnus paschalis, figura domini nostri Iesu Christi, qui pro totius mundi salute ac redéptione à captiuitate dæmonis, immolatus est, & nos eripuit de potestate tenebrarum. 2 Cuius sanguine omnia primogenita tibi de mundo redemisti. Dicitur ipse deus sanguine Christi redemisse omnia mundi primogenita, non quidem brutorum animalium & irrationalium, in quibus locum non habet redemptio ad salutem æternam, cum in ipsis non præcesserit captiuitas, aut prolapsio à rectitudine suoque principio, sed primogenita hominum, qui soli animalium, salutis & redemptio-

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512 BENEDICTION < 1 Tim. 4.> To Timothy: every creature of God is good, and nothing is to be rejected that is received with thanksgiving. For it is sanctified by the word of God and prayer. Since, therefore, in the solemnity of Easter it is permitted to eat meat and to take birds as food, why should it not be allowed to sanctify them before they are eaten with a holy blessing? But if the blessing of meats and birds is to be approved, as indeed it is: why should the explanatory exposition of those blessings be justly disapproved, so that by it they may become more familiar to the readers and be known from the fountains of the sacred words? Moved by these reasons, therefore, we thought it worthwhile to clarify them with the following annotations. 1 NOTES. On the first blessing. Who < Exo. 12.> the lamb in Egypt. The twelfth chapter of Exodus gives proof of this matter: where the Lord is written to have said to Moses, Speak to the whole assembly of the sons of Israel, and say to them. On the tenth day of this month let each man take a lamb for their families and houses, and you shall keep it until the fourteenth day of this month. And the whole multitude of the sons of Israel shall slaughter it at evening, and they shall take of its blood and put it upon both doorposts and on the lintel of the houses in which they shall eat it. But that evening on which the sons of Israel ate the Paschal lamb according to the command of the Lord, came very near to that night on which they departed from Egypt, which night was indeed called the Passover, or phase, that is, passage, because in the middle of that night the Lord passed through Egypt, striking the firstborn of Egypt, and because the sons of Israel, by their departure from Egypt, passed from slavery into freedom. Therefore it is said here that the sons of Israel ate the Paschal lamb on the vigil or evening of the Passover. But that Paschal lamb was a figure of our Lord Jesus Christ, who for the salvation of the whole world and redemption from the captivity of the devil was sacrificed, and delivered us from the power of darkness. 2 By whose blood you redeemed all the firstborn of the world. It is said that God himself redeemed all the firstborn of the world by the blood of Christ, not indeed those of brute and irrational animals, in which redemption for eternal salvation has no place, since in them captivity has not preceded, nor a falling away from rectitude and from their own beginning, but the firstborn of men, who alone among animals are capable of salvation and redemption-

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BENEDICTIO nipotetis, & in nomine Iesu Christi filij eius domini nostri: & in virtute spiritus sancti. Vt stas aqua exorcizata ad effugandam omnem potestatem inimici, & ipsum inimicum eradicare & explantare valeas cum angelis suis apostaticis. Per virtutem eiusdem domini nostri Iesu Christi: qui venturus est iudicare viuos & mortuos, & seculu[m] per ignem. Amen. Oratio. 6 Deus qui ad salutem humani generis maxima quæque sacramenta in aquarum substantia condidisti: adesto propicius inuocationibus nostris, & elemento huic multimodis purificationib[us] præparato, virtutem tuæ benedictionis infunde. Vt creatura tua mysteriis tuis seruiens: ad abiiciendos dæmones morbosque pellendos diuinæ gratiæ sumat effectu[m]. 7 Vt quicquid in domib[us] vel in locis fideliu[m] hæc vnda resperserit: cæreat omni immudicia, liberetur à noxa. No[m] illic resideat spiritus pestiles: no[n] aura corrupes, discedat o[mn]es insidiæ latetis inimici. Et si quid est quod aut incolumitati habitatiu[m] inuidet aut quieti: aspersione huius aquæ effugiat. Vt salubritas per inuocationem sancti tui nominis expetita: ab omnibus sit impugnationibus defensa. Per dominum nostrum. Deinde mittitur sal in aquam, ita dicendo. 8 Commixtio salis & aquæ pariter fiat: in nomine patris, & filij, & spiritus sancti. Amen. Dominus vobiscu[m]. Et cum spiritu tuo. Oratio. 9 Deus inuictæ virtutis author, & insuperabilis imperij rex, ac semper magnificus triumphator: qui aduersæ dominationis vires reprimis, qui inimici rugientis sæuitia[m] superas, qui hostiles nequitias potes expugnas: te domine tremetes & supplices deprecamur ac petim[us], vt hâc creaturâ salis & aquæ digna[n]ter accipias, benignus illustres, pietatis tuæ more sanctifices. Vt vbi cu[m]que fuerit aspersa: per inuocationem sancti tui nominis omnis infestatio immundi spiritus abiiciatur, terrorque venenosi serpētis,

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BENEDICTION of the waters, and in the name of Jesus Christ his Son our Lord, and in the power of the Holy Spirit. That this exorcized water may be for driving away every power of the enemy, and that you may be able to root out and cast down the enemy himself with his apostate angels. By the power of the same our Lord Jesus Christ, who is to come to judge the living and the dead, and the world by fire. Amen. Prayer. 6 O God, who for the salvation of the human race have established the great sacraments in the substance of water: be present favorably to our supplications, and into this element prepared by manifold purifications, pour the power of Your blessing. That your creature, serving your mysteries, may receive efficacy for casting out demons and driving away diseases by divine grace. 7 So that whatever in houses or in places of the faithful this water shall sprinkle: may it be free from all uncleanness, and delivered from harm. Let no pestilential spirit reside there; let no corrupt air remain; let all the snares of the hidden enemy depart. And if there is anything that either envies the safety of those dwelling there or their peace: may it flee at the sprinkling of this water. So that health, sought by the invocation of your holy name, may be defended against all assaults. Through our Lord. Then salt is put into the water, saying thus. 8 Let the mingling of salt and water be made together: in the name of the Father, and of the Son, and of the Holy Spirit. Amen. The Lord be with you. And with your spirit. Prayer. 9 O God, author of unconquered power, and king of unconquerable rule, and ever magnificent triumpher: who restrain the forces of hostile dominion, who overcome the savagery of the roaring enemy, who are able to rout hostile wickedness: we tremble before you, Lord, and humbly beseech and ask, that you may deign to receive this creature of salt and water, kindly enlighten it, sanctify it according to your mercy. So that wherever it shall be sprinkled, through the invocation of your holy name, every attack of the unclean spirit may be cast out, and the terror of the venomous serpent,

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EXO. 587 procul pellatur, & præsentia sancti spiritus nobis misericordiam tuâ poscentibus ubique adesse dignetur. Per dominum Iesum Christum in unitate eiusdem. Deinde aspergit sacerdos populum aqua benedicta: & cantatur hæc antiphona. Asperges me domine hysopo & mundabor: lauabis me & super niuem dealbabor. Psalmus. Miserere mei deus: secundu[m] magnâ misericordiâ tuam. Et iterum. Asperges me domine. Et ita continuatur alternatio. Post aspersionem completam, dicit sacerdos iam in chorum reuersus, Ostende nobis domine misericordiam tuam. Et salutare tuum da nobis: Oratio. Exaudi nos domine sancte pater, omnipotens æternæ deus, & mittere dignare sanctu[m] angelu[m] tuum de cælis: qui custodiat, foueat, protegat, uisitet, & defendat omnes habitates in hoc habitaculo. Per Christu[m] dominu[m] nostrum. Benedictio panis. Dominus uobiscum. Et cum spiritu tuo. Oratio. Enedic domine istam creaturam panis: sicut benedixisti quinque panes in deserto, ut omnes gustantes ex eo recipiat ta[m] animæ qua[m] corporis sanitate[m]. In nomine patris, & filij, & spiritus sancti. Amen. Deinde aspergatur panis: aqua benedicta. Alia benedictio panis. Adiutoriu[m] nostru[m] in nomine domini. Qui fecit cælu[m] & terra[m]. Dominus uobiscum Et cum spiritu tuo. Oratio. Domine sancte pater omnipotens æternæ deus: benedicere digneris huc panem tua[m] sancta spirituali benedictione, ut sit omnib[us] sumetib[us] salus mentis & corporis: atq[ue] contra omnes morbos & uniuersas inimicoru[m] insidias tutamen. Per dominum nostrum Iesum Christum filiu[m] tuum: Qui tecum uiuit & re. Ex

Transcription: Translated (English)

EXO. 587 may it be driven far away, and may the presence of the Holy Spirit graciously deign to be with us everywhere as we beseech mercy. Through our Lord Jesus Christ, in the unity of the same. Then the priest sprinkles the people with blessed water; and this antiphon is sung. Asperges me, Lord, with hyssop and I shall be cleansed; wash me and I shall be made whiter than snow. Psalm. Have mercy on me, O God: according to thy great mercy. And again. Asperges me, Lord. And so the alternation continues. After the sprinkling is completed, the priest, now returned to the choir, says: Show us, Lord, thy mercy. And grant us thy salvation: Prayer. Hear us, O Lord, holy Father, almighty eternal God, and deign to send thy holy angel from heaven: who may keep, cherish, protect, visit, and defend all who dwell in this dwelling-place. Through Christ our Lord. Blessing of bread. The Lord be with you. And with thy spirit. Prayer. Bless, Lord, this created bread: as thou didst bless the five loaves in the desert, so that all who taste of it may receive health of soul as well as of body. In the name of the Father, and of the Son, and of the Holy Spirit. Amen. Then the bread is sprinkled with blessed water. Another blessing of bread. Our help is in the name of the Lord. Who made heaven and earth. The Lord be with you. And with thy spirit. Prayer. Lord, holy Father, almighty eternal God: deign to bless this bread with thy holy spiritual blessing, that it may be for all who partake of it the salvation of mind and body, and a protection against all diseases and against the snares of all enemies. Through our Lord Jesus Christ, thy Son: who liveth and reigneth with thee. Ex

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Transcription: ATR-1

EX PO. 58, ticinum & aspersus ex hac commixtione non fuerit: pol- luet tabernaculum domini, & peribit ex Israel. Quia aqua expiationis non est aspersus: immundus erit, & manebit spurcitia eius super eum. Quanuis enim illa aspersionis, siue expiationis, siue lustrationis aqua: lauacrum baptis- mi rectè insinuet, eiusque sit & typus & figura, non absur- de tamen etiam præsignare dici potest illam purificatio- nis & aspersionis aquam: quæ benedicta ex institutione ecclesiastica spargitur in populu[m] fidelem. Siquidem in il- la antiquæ legis aqua lustrica & expiatoria: cinis ex com- bustione amarorem ac salsedinem contrahens, commisce batur aquæ. In hac verò noui foederis ac testaméti aqua purgatiua: sal etiam amaritudinem habens ac salsuginem, aquæ permiscetur, ad designandum abolitionem peccato- rum quæ per aquam signatur: contritione ac amaritudine cordis esse comparandâ. Insuper proprium salis est à cor- ruptione defendere quæcunque eo sunt condita: & asper- sio aquæ benedictæ à peccati contagione conseruat inco- lumes animos hominum, ad quam signandam proprieta- tem: & sal adhibetur ipsi aquæ benedicendæ. Rursum sal: discretionis ac prudentiæ nota est ac signum. Ideóque do minus innuere volens in omni nostrorum operum sacri- ficio illi offerendo in primis obseruandam esse discretio- nem: ait in Leuitico. Quicquid obtuleris sacrificij, sale co[m] dies: nec auferes sal foederis dei tui de sacrificio tuo In o- mni oblatione: offeres sal. Atqui in abrasione peccatoru[m] < Levi. 2> & sacrificio poenitentiæ deo offerendo, quod aqua ipsa be nedicta designat: summopere opus est discretione mentis, ad seipsum rectè diiudicandum & examine diligenti dis- cutiendum: Non ab re igitur & sal adhibetur ad sanctifi- cationem aquæ aspersionis. Et quoniam amaritudo cor- dis & discretio exactæ discussionis præcedere debent ip- sam peccati deletionem ac abstersionem: rite ecclesiastica sanctione cautum est sal ipsum prius oratione sacrati de- bere, quam aquam exterminationis peccatorum indicem ac significatiuam. I IANNOTATIONES. Adiutorium nostrum in no mine domini. His generat impræmissis pro materiæ subie Etæ clariore intelligentia: nunc ad ipsius benedictionis particularem explanationem descendendu[m], in cuius fron- te, ac

Transcription: Translated (English)

EX PO. 58, if it has not been sprinkled from this mixture, it shall defile the tabernacle of the Lord, and shall perish from Israel. Because the water of expiation has not been sprinkled upon him: he shall be unclean, and his uncleanness shall remain upon him. For although that water of sprinkling, or of expiation, or of purification, rightly suggests the washing of baptism, and is both its type and figure, nevertheless it may not unreasonably also be said to prefigure that water of purification and sprinkling which, blessed by ecclesiastical institution, is sprinkled upon the faithful people. For in that water of the ancient law, a lustral and expiatory water, ashes from the burning, acquiring bitterness and saltness, were mixed with the water. But in this purifying water of the new covenant and testament, salt also, having bitterness and saltness, is mixed with the water, to signify the abolition of sins, which is marked by the water, and must be accompanied by contrition and bitterness of heart. Moreover, it is the proper property of salt to defend whatever things are preserved with it from corruption; and the sprinkling of blessed water preserves human souls safe from the contagion of sin, to signify which property salt is also added to the water to be blessed. Again, salt is a mark and sign of discernment and prudence. And therefore the Lord, wishing to indicate that in every sacrifice of our works offered to him, discernment must be observed above all, says in Leviticus: Whatever sacrifice you offer, you shall season with salt; nor shall you take away the salt of the covenant of your God from your sacrifice. In every oblation you shall offer salt. But in the blotting out of sins and in the sacrifice of penance to be offered to God, which blessed water itself signifies, the greatest need is for discretion of mind, to judge oneself rightly and to examine oneself carefully. Not without reason, therefore, is salt also applied to the sanctification of the water of sprinkling. And because bitterness of heart and exact discernment of examination ought to precede the very deletion and wiping away of sin, it has rightly been provided by ecclesiastical ordinance that the salt itself should first be consecrated by prayer, before the water, the sign and token of the destruction of sins. I IANNOTATIONES. Our help is in the name of the Lord. These preliminaries having been set forth for a clearer understanding of the subject matter, we must now descend to the particular explanation of the blessing itself, at the beginning of which, and

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590 BENEDICTIO te ac initio profertur versus diuini adiutorij inuocatoriis. ex psalmo centesimo vicesimotertio depromptus, ad profitendum ac contesta[n]dum nos viribus nostris aut operibus iustitiæ nequaquam confidere vt hoc aggrediamur benedictionis munus, sed solo dei auxilio præsidioque niti: in quo tota nostra spes ac fiducia est reposita. < 1. Reg. 17> Goliath enim gigantea proceritate horrendus, spem suam in viribus ac armis suis collocans, lapide funda contorto frontique illiso prostratus est humi. David verò inermis, & in nomine domini exercituum non in gladio & hasta illi occurrens: victor cuasit. Maledictus (inquit Hieremias) homo, qui confidit in homine: & qui ponit carnem brachiu[m] suum. Quare nobis assidue cum propheta dicédu[m] ad deu[m]. < Hiere. 17> In te inimicos nostros ventilabimus cornu: & in nomine tuo spernemus insurgentes in nobis. Non enim in arcu meo sperabo, & gladius meus no[n] saluabit me. Et solet hic versus: ferme in exordio cuiusque nostri operis præmitti, quo protestemur nos nihil confidetia in nobis ipsis habere ad conficiendum id opus: sed in solo dei adiutorio, quod virtute nominis ipsius affuturum nobis speramus, & vt assit supplices exoramus. < 4. Reg. 2> Qui te per Helisæum prophetam. Id ex quarto libro Regum, depromptum est exemplum, vbi huius rei ita co[n]texitur historia. Cum post Heliam curru & equis igneis subuectum in cælum, Helisæus propheta habitaret in Herico: dixerunt ad eum viri ciuitatis. Ecce habitatio ciuitatis huius optima est: sicut tu ipse domine perspicis, sed aquæ pessimæ sunt: & terra sterilis. At ille ait. Afferte mihi vas nouum: & mittite in illud, sal. Quod cum attulissent: egressus ad fontem aquarum, misit in illum sal, & ait. Hæc dicit dominus. Sanaui aquas has: & non erit vltra in eis mors neque sterilitas. Sanatæ sunt ergo aquæ vsque ad diem hanc: iuxta verbum Helisæi quod locutus est. Dicitur autem hic sterilitas aquæ, no[n] ab inhærentia, sed à causitate. Non enim aquis ipsis inerat sterilitas: vt affectio quæda[m] accidentaria, foecunditatisve priuatio, sed quoni[n]a[m] amarulentæ erant aquæ illæ Hiericontinæ & salsuginosæ steriles reddebant terras quas irrigabant. Idcirco ipsis aquis scribitur sterilitas: quæ ab illis enascebatur. Pronomen item demonstratiuum in præsenti oratione positum= non

Transcription: Translated (English)

590 BLESSING and at the beginning there is set forth a verse of invocation of divine aid, taken from Psalm 123, in order to profess and declare that we by no means trust in our own strength or works of righteousness for undertaking this work of blessing, but rely only on the help and protection of God: in whom all our hope and confidence are placed. <1 Reg. 17> For Goliath, terrible in giant stature, placing his hope in his own strength and arms, was thrown down to the ground by a stone hurled from a sling and striking his forehead. But David, unarmed, and in the name of the Lord of hosts meeting him not with sword and spear, conquered victoriously. “Cursed,” says Jeremiah, “is the man who trusts in man, and who makes flesh his arm.” Therefore it is for us to say continually with the prophet to God. <Hier. 17> “In you we will scatter our enemies with the horn, and in your name we will despise those who rise up against us. For I will not hope in my bow, and my sword shall not save me.” And this verse is usually prefixed almost at the beginning of each of our works, so that we may declare that we have no confidence in ourselves for accomplishing that work, but only in the help of God, which we hope will be present to us by the power of his name, and which we beseech him to grant by our supplications. <4 Reg. 2> “Who through Elisha the prophet.” This example is taken from the Fourth Book of Kings, where the history of this matter is thus related. After Elijah had been carried up into heaven in a chariot and horses of fire, Elisha the prophet was dwelling in Jericho. The men of the city said to him: Behold, the situation of this city is excellent, as you yourself, lord, perceive; but the waters are very bad, and the land barren. But he said: Bring me a new vessel, and put salt into it. When they had brought it, he went out to the spring of the waters, cast salt into it, and said: Thus says the Lord: I have healed these waters; there shall no longer be in them death or barrenness. The waters were healed therefore to this day, according to the word of Elisha which he spoke. Here barrenness is said of the water, not from inherence, but from causation. For barrenness was not in the waters themselves, as some accidental quality or privation of fertility, but because those waters of Jericho were bitter and salty, they made the lands which they irrigated barren. Therefore barrenness is ascribed to the waters, since it arose from them. Likewise the demonstrative pronoun placed in the present discourse = not

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Transcription: ATR-1

EXPO. 591 nó id sal quod præsens adest sacerdoti exorcizanti, secundum substātiam numerumque demonstrat quando quide[m] illud nequaquam ab Helisso missum est in aqua, sed idé secūdum speciem ac naturam, quæ quidem indiuiduæ rei eiusdem secundu[m] speciem demonstratio: plærunque in sacris literis vsu venit. Sed id: vel mediocriter grāmaticis rudimētis instituti: norunt.} Vt efficiaris sal exorcizatu[m]. Quid exorcizare dicatur & exorcista, similiter & exorcismus: in hoc secundo libro dictum iam est, vbi de septe ordinu[m] ecclesiasticorum nominibus eorumque rationibus: facta est determinatio. Ex quo quidem loco planum est, sal exorcizatum hic dici: quod sacris imprecationibus sanctificatum est, & sanctis precibus adiuratum atque sacratum. Porrò sal vt condimentum ciborum signat, quôve in condiendis cibis vtimur: apud probatos authores nunc in masculino genere nunc neutro ponitur, vt apud Catone[m]. Ex sale qui apud Carthaginenses sit. Et Salustium in Iugurth. Neque salé, neque alia gulæ irritamenta habemus. In sacris verò literis: pro eodem significato id nomen fere semper in neutro genere collocatum inuenitur, vt in loco illo, ex quarto libro Regum deprompto: quem superior numerus citauit. Similiter in Marco. < Marc. 9 Luc. 14> Bonum est sal. Quòd si sal insullum fuerit: in quo illud condieris? habere in vobis sal: & pacem habere inter vos. Et in Luca. Bonum est sal. Si autem sal euanuerit. in quo codietur? Qué scripturæ morem, & hic locus præsentis benedictionis sequitur: similiter & ille paulò pòst positus. Et effugiat atq; discedat ab eo loco quo aspersum fueris: omnis phantasia & nequitia. Vbi potius fueris, quàm fuerit, legendum est: quoniam in tota illa oratione dirigitur sermo ad salé per verba secūdæ personæ, aut pronomina idipsum ad quod sermo habetur demonstrantia, quare & hoc in loco accommodatior est locutio per secundæ personæ verbum. 4 Omni que impugnatione spiritualis nequitiae. Spiritualem nequitiam vocat hic author: ipsum serpente antiquum & dæmonem, qui propter abundantiam malitiæ qua scatet, & in quam assidue molitur alios inducere: haud ab re nequitia appellatur, & ob naturæ incorporec atque immaterialis coditionem: spiritualis dicitur, quòd spiritus sit & non corpus, substantiâve corporea. Et sum- pta

Transcription: Translated (English)

EXPO. 591 that is, the salt present before the exorcizing priest indicates quantity according to substance, since indeed it has by no means been sent by Helisso into the water, but rather according to appearance and nature, which is in fact a demonstration of the same individual thing according to appearance: this frequently occurs in sacred writings. But this: even those instructed in the rudiments of grammar know.} That you may become exorcized salt. What exorcize and exorcist mean, likewise exorcism, has already been said in this second book, where the seven orders of ecclesiastics and their reasons: have been set out. From that place it is clear that exorcized salt is here called that which has been sanctified by sacred invocations, and consecrated and adjured by holy prayers. Moreover, salt as a seasoning for foods signifies that with which we use in seasoning foods: among reputable authors it is placed now in the masculine gender, now in the neuter, as in Cato. From the salt among the Carthaginians. And Sallust in the Jugurthine War. We have neither salt nor other incentives to gluttony. But in sacred writings: for the same meaning this noun is found almost always placed in the neuter gender, as in that passage taken from the fourth book of Kings, which the preceding number cited. Likewise in Mark. < Marc. 9 Luc. 14> Salt is good. But if the salt has become tasteless: with what will you season it? have salt in yourselves: and have peace among yourselves. And in Luke. Salt is good. But if the salt has lost its savor, with what shall it be seasoned? This usage of Scripture, and this present place of blessing, follows it; likewise also the one placed a little later. And let every phantasm and wickedness flee and depart from the place where you have been sprinkled. Where it is better to read fueris rather than fuerit, because in that whole prayer the discourse is directed to the salt by verbs of the second person, or pronouns indicating the very thing to which the discourse is addressed; wherefore also in this place a phrase using a verb in the second person is more fitting. 4. And all attack of spiritual wickedness. The author here calls spiritual wickedness: the ancient serpent himself and the demon, who because of the abundance of malice with which he abounds, and into which he continually strives to lead others: is not improperly called wickedness, and on account of the condition of his incorporeal and immaterial nature, he is called spiritual, because he is spirit and not body, nor a corporeal substance. And taken

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BENEDICTIO gine, cubicula penitioraque domus loca in quibus diuersantur homines irroret. Et commendanda est admodu[m] illa fidelium devotio: qui contra tepestates & fulgura, occur- susque nocturnos aspersione aquæ benedictæ seipsos & domum suâ comuniunt. Itaque expertit hæc oratio, quicquid respersione ipsius aquæ fuerit contactu[m]: omni impuritate vacare, liberariq[ue]; ab omni peccato pariter & no cumento. Vtrunque enim: noxæ nomen significat. Peccatu[m] quidem apud Vergilium. Vnius ob noxam, & furias Aiacis Oilei. Nocumentum verò: apud Ouidiu[m]: cu[m] ait. No- < Matth. 28> cte nocent pote: sine noxa luce bibuntur. 8 In nomi- ne patris, & filij, & spiritus sancti. Magnæ dignitatis ac vir tutis est præsens oratio: quæ verâ confessione sanctæ tri- nitatis in vnitate, & vnitatis in trinitate expressæ co[n]tinet. Quia enim nomine: vnitatis numero dicit, non nominib[us]: vnitate[m] dei designat: vnica virtute ac potestate definitam. non enim nomen ibi pro vocabulo aut appellatione sumitur: cum trium diuinarum personarum no[n] sit eade[m] nuncupatio, sed tres diuersæ, deinde subiunctæ, quin potius pro potentia ac virtute diuina: quæ vnum etia[m] deum vna de- monstrat. Tres verò superbeatæ personæ subinde nomi- natæ, diuinaru[m] Hypostasc[enti]o triadem atque ternariu[m] plane indicant. Adhibetur & hæc oratio: fere omni sacramentorum administrationi, vt nullu[m] penè dederis ecclesiasticu[m] sacramentu[m]: quod efformato crucis signaculo cu[m] huius o- rationis pronunciatione no[n] administretur. Applicatur & benedictionibus: cu[m] priuatis tu[m] solennibus, vt cu[m] sacra be- neditio aut in populum aut in rem quâpiam ferenda sit: claudatur ipsa plærunque hac terminali & postrema san- ctæ trinitatis invocatione. Sanè in veteri testam[en]to, cum necdum esset propalatu[m] mundo superdiuinæ trinitatis my sterium: in nomine domini tatum fiebat benedictio super < Num. 6> populum & sacrificium. Siquidem in libro Numeri præ- cepisse legitur dominus ipsi Aaron & filiis eius. Sic bene- dicetis filiis Israel: & dicetis eis. Benedicat tibi dominus, & custodiat te. Ostendat dominus faciem suam tibi: & mi sereatur tui. Couertat dominus vultu[m] suu[m] ad te, & det tibi < Ioan. 2> pacé. Deinde co[n]tinuo subnectit litera, hæc domini verba ad Moysen, de ipso Aaron & filiis eius. Inuocabuntq[ue]; no- men meu[m] super filios Israel, & ego benedicu[m] eis. In noua verò

Transcription: Translated (English)

BLESSING ...and let it sprinkle the rooms and the more hidden places of the house in which people dwell. And greatly to be commended is that devotion of the faithful: who, against storms and lightning, and against nightly encounters, fortify themselves and their house with the sprinkling of blessed water. Therefore this prayer has been found by experience to make whatever has been touched by the sprinkling of that water free from all impurity and delivered from every sin alike and from harm. For both terms signify injury. Sin indeed in Vergil: “For the guilt of one, and the furies of Ajax Oileus.” Harm, however, in Ovid, when he says: “By night they harm; by day they are drunk without hurt.” < Matth. 28> 8. In the name of the Father, and of the Son, and of the Holy Spirit. Of great dignity and power is this present prayer, which contains the true confession of the holy Trinity expressed in unity, and of unity in Trinity. For since it says “in the name” in the singular number, not “names,” it signifies the unity of God, defined by one power and authority. For there the word “name” is not taken as a mere term or appellation, since the designation is not the same for the three divine persons, but three different names are then joined together; rather it is taken for the divine power and might, which also shows one God by one demonstration. But the three most blessed persons, named in succession, plainly indicate the triad and ternary of the divine Hypostases. This prayer is also used in nearly every administration of the sacraments, so that you will hardly find any ecclesiastical sacrament which is not administered with the making of the sign of the cross and the pronouncing of this prayer. It is also applied to blessings, both private and solemn, as when a sacred blessing is to be brought upon the people or upon some object: it is usually concluded with this final and last invocation of the Holy Trinity. Certainly in the Old Testament, when the mystery of the super-divine Trinity had not yet been revealed to the world, blessing over the people and over sacrifice was made only in the name of the Lord. < Num. 6> Indeed, in the book of Numbers the Lord is read to have commanded Aaron himself and his sons: “Thus shall you bless the sons of Israel, and you shall say to them: The Lord bless you and keep you. The Lord make his face shine upon you and be gracious to you. The Lord turn his face toward you and give you < Ioan. 2> peace.” Then immediately the text adds these words of the Lord to Moses concerning Aaron himself and his sons: “And they shall invoke my name upon the sons of Israel, and I will bless them.” In the New, however

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Transcription: ATR-1

EXPO. 597 <August.> intererant, singulis diebus sumere eucharistiam de manu sacerdotis solebât, quod ex actis apostolicis, & iis quæ in missæ officio legûtur: haud obscure deprehendi posse co[n]tendunt. Postea verò crescente multitudine credentiu[m], & obtepescente in eis feruore devotionis: institutu[m] secundo loco ferunt, vt singulis diebus dominicis tantum, commu nionem eucharistiæ susciperent. Qua[m] constitutionem satis approbat Augustini verbum dicentis. Quotidie eucharistiæ communionem suscipere: nec laudo nec vitupero, o- mnibus tamen dominicis diebus: communicâdum hortor. Cum aute[m] amplius incresceret torpor humanaru[m] mentiu[m], & elâguesceret deuotionis in deu[m] affectus: tertio sâcitu[m] est loco, q[ui] ter in anno salte omnes Christiani in legitima æ- tate constituti sacra[m] sumeret eucharistiam: vtpote in festo paschæ, pentecostes, & nativitatis dominicæ. Quod adhuc multi laici, seruentius in deu[m] affecti, quotan[n]is obseruant. Demùm eui propter abundantiâ iniquitatis adhuc magis refrigesceret charitas multoru[m], & propemodu[m] extingue- retur ignis ille spiritualis in cordibus fideliu[m], constitutum est laicos salte semel in anno vt puta in festo paschæ, sa- cro sancta[m] eucharistiâ sumere debere. Et in hac te[m]poru[m] co[n]ditione, nunc degimus. Sicut igitur loco quotidianæ com munis primu[m] institutæ, in quadragesima (vt censent iide[m] scriptores) dicitur in fine missæ oratio super populu[m] singu lo quoque die, cui præmittitur illa exhortatio. Humilia- te capita vestra deo, ita pro co[m]munione quæ singulis die- bus dominicis fieri solebat per secunda[m] modo dicta[m] co[n]sti- tutione[m], datur ex ordinatione ecclesiastica nunc singulis diebus dominicis panis benedictus, sancte[m] co[m]munionis vi carius, illâmque referens ac repræsentas. Itaque panis il- lius solidi ac integri, in singulos frustratim dispartiendi diebus dominicis, hic gemina ponitur benedictio, post a- quæ benedictione[m] fieri in te[m]plis solita. Quaru[m] vtraque, & clara satis est & dilucida, nec explanationis eges, hoc vno tantum excepto, q[ui] de benedictione quinque panu[m] in de- serto facta à Christo, cum alij evangelistæ, tu[m] Ioannes a- perte meminit, vbi refert illis quinque panibus & duobus piscib[us] diuina virtute multiplicatis, ex saturata fuisse quî que milia hominum, & deinde sublatos duodecim cophi- nos fragmétoru[m], quæ superaucerunt iis qui ma[n]ducauerat. <Ioan. 6> Benedi- pp iij

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EXPO. 597 <August.> among the early Christians, it was customary to receive the Eucharist each day from the hand of the priest, which, as they contend, can be clearly gathered from the Acts of the Apostles and from what is read in the office of the Mass. Later, however, as the number of believers increased and the fervor of devotion in them grew cold, they say that a constitution was made in the second place, namely, that they should receive the communion of the Eucharist only on Sundays. This ordinance is sufficiently approved by the word of Augustine, who says: To receive daily communion of the Eucharist, I neither praise nor blame; yet on all Sundays I exhort you to communicate. When, however, the sloth of human minds increased still more, and the zeal of devotion toward God grew faint, a third arrangement was made, namely, that all Christians of lawful age should receive the holy Eucharist at least three times a year, namely at the feast of Easter, Pentecost, and the Nativity of the Lord. Many lay people, however, who are more fervently devoted to God, still observe this yearly. Finally, because of the abundance of iniquity, the charity of many grew even colder still, and the spiritual fire in the hearts of the faithful was almost extinguished, it was established that laypeople should receive the holy Eucharist at least once a year, as for example at the feast of Easter. And in this condition of the times we now live. Just as therefore, in place of the daily communion first instituted, during Lent (as the same writers judge) at the end of Mass the prayer over the people is said each day, with the exhortation preceding it: “Bow your heads to God,” so in place of the communion that used to be made on Sundays according to the second constitution just mentioned, there is now given on Sundays, by ecclesiastical ordinance, blessed bread, a substitute for holy communion, bearing and representing it. Accordingly, in place of that solid and entire loaf, to be distributed in pieces on Sundays, there is here a twofold blessing, after that blessing with water which is customary in churches. Each of these is clear enough and distinct, and does not need explanation, except for this one point: concerning the blessing of the five loaves made by Christ in the desert, the other evangelists, and John as well, explicitly mention it, when he reports that by divine power those five loaves and two fish were multiplied, so that five thousand men were fed, and then twelve baskets of fragments were taken up that remained over from those who had eaten. <John 6> Blessed- pp iij

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BENEDICTIO Benedictio palmarum: in ultima dominica quæ- dragesimæ. Oratio. 1 Deus cuius filius pro salute generis humani de cæ- lo descendit ad terras: & appropinquante hora passionis suæ, Hierosolyma[m] in asino uenire, & à turbis rex appellari ac laudari uoluit, benedicere digna- re hos palmaru[m] cæterarumq[ue] frondium ramos, ut omnes, qui eos laturi sunt ita benedictionis tuæ dono replea[n]tur: quatenus in hoc seculo hostis antiqui tētam[m]eta superare, & in futuro cum palma victoriæ & fructu bonoru[m] ope- rum tibi ualeant apparere. Per eundem Christum domi- num nostrum. Amen. Oratio. 2 Omnipotens sempiterne deus, qui dispersa congregas & congregata conseruas: qui populis tuis obuiam Iesu ra- mos portantibus benedixisti. Benedic etiam hos ramos pal- maru[m] & cæterarum frondiu[m]: quos tui famuli ad honore[m] nominis tui & benedictionem suscipiunt. Vt quocu[m]que in- troduci fuerint: tuæ benedictionis co[n]sequa[n]tur effectu[m], ut omni aduersa ualetudine effugata: dextera tua protegat quæ nos redemit. Per Christu[m] dominum nostru[m]. Amen. Oratio. 5 Deus qui te[m]poribus Noe famuli tui, per colubam ra- mum oliuæ uirentibus foliis in ore deferente[m] post diluuit effusionem, pace hominibus redditam nu[n]ciari uoluisti, & qui unigenito tuo domino nostro Hierosolyma[m] properanti: pueros Hebræoru[m] cum ramispalmaru[m] obuiam uenientes, laudesq[ue] concinentes, Osanna clamare uoluisti: Benedice- re & sanctificare digneris hos palmarum, diuersarumq[ue] frondiu[m] uel florum ramos, ut accipientes in manibus no- stris: cum palma victoriæ & fructu bonoru[m] operum tibi placere ualeamus, atque ad resurrectionis gloriam te lar- giete peruenire mercamur. Per eundem dominu[m] nostru[m] Ie- sum Christum filium tuum. Qui tecum uiuit & re. la

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BENEDICTION Blessing of palms: on the last Sunday of Lent. Prayer. 1 God, whose Son, for the salvation of the human race, descended from heaven to earth, and, when the hour of His Passion drew near, willed to enter Jerusalem on an ass and to be called and praised as king by the crowds, deign to bless these branches of palms and other foliage, so that all who are to carry them may be filled with the gift of Your blessing; so that in this world they may be able to overcome the snares of the ancient enemy, and in the world to come may appear before You with the palm of victory and the fruit of good works. Through the same Christ our Lord. Amen. Prayer. 2 Almighty, everlasting God, who gather what is scattered and preserve what is gathered: who blessed the peoples of Your people bearing branches before Jesus. Bless also these branches of palms and other foliage, which Your servants receive in honor of Your name and for a blessing. So that wherever they are brought, they may obtain the effect of Your blessing, and, all adverse illness having been driven away, may Your right hand, which redeemed us, protect them. Through Christ our Lord. Amen. Prayer. 5 God, who in the time of Noah, Your servant, willed to announce the peace restored to humankind after the flood by the dove bearing in its beak a branch of olive with green leaves, and who, as Your only-begotten Son, our Lord, was hastening to Jerusalem, willed the children of the Hebrews, coming forth to meet Him with branches of palms and singing praises, to cry out Hosanna: deign to bless and sanctify these branches of palms, and of various foliage or flowers, so that, receiving them in our hands, we may be able to please You with the palm of victory and the fruit of good works, and may deserve to come, through Your grace, to the glory of the Resurrection. Through the same our Lord Jesus Christ, Your Son, who lives and reigns with You. la

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BENEDICTIO 602 ca[us]a qui no[n] colligit mecu[m], dispergit. Demùm B. Io[n]anes scribit de Caipha potisice Iudæoru[m]: ipsu[m] p[er]phetasse quòd Iesus moriturus erat p[er] gête, & no[n] solu[m] p[er] gente: sed vt filios < Gene, 8.> dei qui erant dispersi, congregaret in vnum. 4 Per columbam ramum oliuæ virentibus foliis in ore deferêtem. In libro Geneseos scriptum est, quòd post effusam diluuij inundationem super vniuersam terram, cum inciperent aquæ decrescere ac imminui: dimisit Noe secundo columbam ex arca, quæ reversa est ad eum vesperi: portans ramum oliuæ virentibus foliis in ore suo, quòd plane indictum fuit pacis à deo hominibus redditæ, initæque reconciliationis: quam latius eo in loco explicat scriptura, commemorans à deo constitutum in nubibus cæli arcum pluuialem: in signum pacti & foederis inter ipsum & homines deumque iterum atque iterum contestatum esse: quòd nequaquam vltra malediceret terræ propter ipsos homines, neque cataclysmum amplius induceret in hominum perniciem ac interitum. Et rectè quidem per ramum oliuæ: pax terris reddita est significata. Nam oliua apud antiquos: pacts erat insigne. Et quoties in exteram regionem legati se contulerunt, nihil hostile aut inimicum molientes: ramum frondentis oliuæ manibus prætendere sunt soliti, quo significarent se pacem expetere: & nihil contra placida pacis foedera in ea terra meditari. 5 Ambrosi. Tollentes ramos oliuaru[m]. Olea & oliua, pro arbore: apud Latinos dicitur. Ambrosius. Quis alius tales fructus ferret olearum: non curuescentium vbertate baccarum? Idem. Ideò Iesus ad monte venit oliueti: vt nouellas oliuas in sublimi virtutu[m] plantaret. Pro fructu itidem illius arboris: olea & oliua rectè dicitur. Quo circa pro liquore ex eo fructu expresso: aptè oleum & oliuum dicimus, oleum ab olea deductum: & oliuum ab oliua. Horatius. Quali profundat pisces secur[us] oliuo. Hic autem pro arbore nome ipsum sumi: nemo est qui ignorat. Cuius ramos tulisse, pueri Hebræorum hic accom[m]ode dicuntur: quod misericordiæ tempus iam aduentasse diuinæque miserationis, ea ramorum delatione mysticè signarent. Est enim oliua, sicut & oleum omnibus supernatans, vulnerâque salutari fomento leniens: misericordiæ, benignitatis & miseratricis gratiæ symbolum. Et iustus misericordiæ operibus affluens, bonorumque operum incre- mentis

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BENEDICTION 602 because he who does not gather with me, scatters. Finally, blessed John writes of Caiaphas, the high priest of the Jews: that he prophesied that Jesus was to die for the nation, and not for the nation only; but that he might gather together into one the children of God who were scattered. < Gen. 8.> 4 By the dove carrying in its mouth a branch of olive with green leaves. In the book of Genesis it is written that, after the overflowing flood had been poured upon the whole earth, when the waters began to decrease and diminish, Noah sent the dove a second time out of the ark; and it returned to him at evening, bringing in its mouth a branch of olive with green leaves; which plainly was a sign of peace restored by God to men, and of reconciliation begun. This the Scripture explains more fully in that place, commemorating the rainbow established by God in the clouds of heaven as a sign of the pact and covenant between God himself and men, and testifying again and again that he would by no means curse the earth any more because of men, nor again bring a deluge for the ruin and destruction of mankind. And rightly indeed by the branch of olive was the restoration of peace to the earth signified. For the olive among the ancients was a token of peace. And whenever envoys went to a foreign region, intending nothing hostile or inimical, they were accustomed to hold out in their hands a branch of leafy olive, by which they would signify that they sought peace, and meditated nothing against the calm covenants of peace in that land. 5 Ambrose. Taking branches of olive trees. Olea and oliva, for the tree, is said among the Latins. Ambrose. What other tree would bear such fruits of olives, with boughs bending with abundance of berries? The same writer: therefore Jesus came to the Mount of Olives, so that he might plant young olives on high in the virtues. For the fruit likewise of that tree, it is rightly called olea and oliva. Wherefore, for the liquid pressed from that fruit, we aptly say oleum and olivum, oleum being derived from olea, and olivum from oliva. Horace. As though he should pour out fish, safe in olive oil. But here that the name itself is taken for the tree, no one is ignorant. That its branches were taken, the children of the Hebrews are here fittingly said to have done, because by that bringing of branches they mystically signified that the time of mercy and divine compassion had now arrived. For the olive, like oil too floating on top of all things, and soothing wounds with health-giving balm, is a symbol of mercy, kindness, and compassionate grace. And the righteous man abounding in works of mercy, and in the increase of good works

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EXO. 601 quitur, vbi ait propheta. O domine saluu[m] me fac, o domine bene p[er]sperare: benedict[us] qui venit in no[n]e domini. Quem versum audietes Pharisa[i] à turba domino nostro decatari in ciuitatis sancte ingressu intellexeru[n]t ipsam eo ipso perhibere illi testimoniu[m], q[uod] verè esset Christ[us] & Messias d[er] p[er]phetis prænuciat[ur]: & ex hoc grauiore stimulabatur invidia atq[ue] indignatione. Porrò nonnulli: in eo supradicti psalmi loco legedu[m] co[n]tendunt. Benedict[us] qui ventur[us] est in no[n]e domini, & ita plerisq[ue] in lib. ecclesiasti. versum illu[m] scriptu[m] perspexim[us]. Moueri aut illos ea ratione, coniectare licet, quoni[n]a cu[m] propheta psalmum illu[m] co[n]posuit: necdu[m] venerat Christ[us] in carne, ideò q[uod] futuru[m] adhuc erat: futuri verbi enunciatione putat proferedu[m]. Sed invalida est hæc ratio, & eoru[m] qui nesciut huc frequente esse more, p[er]phetaru[m]: vt q[uod] futuru[m] est tanq[uam] præsens aut præteritu[m] enunciet, propter rei futuræ à deo prædiffinitæ certitudine. Quæadmodu[m] Esaias longo tépore ante Christi nativitate[m]: dixit. Paruul[us] natus est nobis: & fili[us] dat[us] est nobis. Logo itidem tépore ante Christi passione[m]: per verbu[m] præteritu[m] de ea vaticinat[us] est dicés. Oblat[us] est, quia ipse voluit: & no[n] aperuit os. Et cu[m] sceleratis reputatus est, & ipse peta[m] multoru[m] tulit: & p[er] træsgressorib[us] rogavit. Quare emedandi sunt illi libri: qui in prædicto versu futuru[m] habet participiu[m] ventur[us] est, & loco illi[us]: verbu[m] venit ponedu[m], sicut in euangelio Math. ponitur: & in quotidiano missæ officio decantatur. In multitudine verò miæ dominu[m] venisse: popul[us] Hebræoru[m] hic prædicat. Népe miæ domini: quia no[n] sum[us] co[n]sumpti, quia no[n] defeceru[n]t miserationes eius, & no[n] ex operib[us] iustitie que[m] secim[us] nos sed secundu[m] miam suâ saluos nos fecit. Tunc enim exurgésper incarnationis suscepte[m] beneficiu[m], misere[m] est Sion, quia tem pus miserendi ei[us]: quia venit tépus. 8 Collegeru[n]t poti[n]fices & pharisci co[n]ciliu[m]. Quæadmodu[m] præcedes euang. ex Math. 21.cap. depræptu[m] est: vbi & eius quærenda expositio, no[n] hic afferenda, ita hoc responsoriu[m] cu[m] suo versu, ex 11. euag. Ioan[n]i. cap. est desumptu[m]: vbi Pharisæoru[m] ob Lazari resuscitatione[m] exacerbatoru[m] describitur in Christu[m] co[n]spiratio. Quare ex eo loco expetenda est eius declaratio, & in adiectis quatuor intermediis libris ad Cyrili co[m]métarios in Ioan[n]e[m]: eundem evangelij locu[m] lati[us] eunucleavimus. Porrò post decantatum hymnu[m] illu[m] solené in publica supplicatione ante fores tem pli

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...quitur, where the prophet says: O Lord, save me; O Lord, grant good success: Blessed is he who comes in the name of the Lord. The Pharisees, hearing this verse from the crowd acclaiming our Lord at his entry into the holy city, understood that it bore witness to him, that he was truly the Christ and the Messiah foretold by the prophets; and from this their envy and indignation were stirred even more. Moreover, some contend that in that passage of the aforesaid psalm it should be read: Blessed is he who is to come in the name of the Lord; and thus in many places in the ecclesiastical book we have observed that verse written. One may conjecture that they were moved by this reason: because when the prophet composed that psalm, Christ had not yet come in the flesh, and therefore, since it was still future, they think the future must be expressed by a future verb. But this reasoning is weak, and is not recognized by those who are familiar with the common practice of the prophets: namely, to declare what is future as though it were present or past, because of the certainty of the future thing decreed beforehand by God. As Isaiah, long before the Nativity of Christ, said: A child is born to us, and a son is given to us. Likewise, long before Christ’s Passion, he foretold it with a past tense, saying: He was offered because he himself willed it, and he did not open his mouth. And when he was counted among the wicked, he himself bore the sins of many, and he prayed for the transgressors. Therefore those books must be corrected which in the aforesaid verse have the future participle, is to come, and in its place the verb comes must be put, as it is found in Matthew’s Gospel and is sung in the daily Mass office. But in the multitude of mercy the Lord has come, the people of the Hebrews proclaim here: in the multitude of the Lord’s mercy, because we are not consumed, because his mercies have not failed, and not by the works of justice which we have done, but according to his mercy he saved us. For then, rising up by the benefit of the incarnation he had received, he had mercy on Zion, because the time of his mercy had come; because the time had come. 8 The chief priests and the Pharisees gathered a council. As is explained earlier in the Gospel from Matthew, chapter 21, where the exposition is to be sought and not set forth here, so this responsory with its verse is taken from the Gospel of John, chapter 11, where the conspiracy against Christ is described, the Pharisees being inflamed by the raising of Lazarus. Therefore the explanation must be sought from that passage, and in the added four intermediate books to Cyril’s commentaries on John, we have more fully elucidated the same passage of the Gospel. Moreover, after that hymn has been sung, as is customary in the public supplication before the doors of the temple...

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606 BENEDICTIO pli obseruatas: in quibusda[m] ecclesiis sacerdos postrema ac que ima crucis parte portas ecclesiæ feriens, dicit alta vo- ce. Attollite portas principes vestras, & eleuamini portæ æternales: & introbit rex gloriæ. Cui respondent pueri, intra templum co[n]sistentes. Quis est iste rex gloriæ? Sacerdos secundo fores cruce pullans, subiungit. Dominus fortis & potens, dominus potens in prælio. Attollite portas principes vestras & eleuamini portæ æternales, & introbit rex gloriæ. Rursum interrogat pueri. Quis est iste rex gloriæ? Quibus sacerdos tertio Ianuam pullans ait. Dominus virtutu[m]: ipse est rex gloriæ. Attollite portas principes vestras & eleuamini portæ æternales, & introbit rex gloriæ. Postremo pueri eunde[m] percontantur. Quis est iste rex gloriæ? & protin[us] fores referant, ingrediturq[ue]; sacerdos cum clero decantante sequens responsorium, ingrediente domino in sanctam ciuitatem. Quod quidem mysterium, sanè præclarum & sanctum, primo nobis significat ipsius Christi beneplacitum, quo civitatem Hierusalem cu[m] laudibus populi diuinitatem eius co[n]fitentis voluit ingredi, & lętum puero- rum occursum, admirantium cu[m] exultatione virtutem eius & potestatem. Secundo idem nobis repræsentat descensum Christi ad inferna, confractionemque portarum carceris quo decinebantur antiqui patres, obstupentibus ad ingressum eius cum virtute & potentia, spiritibus immundis, quos subegit sua morte & prostrauit. Tertio denique idem ecclesiasticum institutum nobis refert triumphalem Christi ad cælos ascensum, & gloriosum eius in æthereas mansiones introitum, cum ingenti lætitia occurrentibus illi sanctis angelis, & magnificentiam illius ac maiestatem admirantibus, eximiaque laude prosequentibus. Neque absurda est hæc tertia significatio. Nam prædicti versus tam à sacerdote quam pueris alternatione quadam adducti, sumu[n]tur ex psal. 23. qui ad literam de gloriosa Christi ascensione loquitur. 9 Ingrediente domino in sanctam ciuitatem. Civitas sancta hic dicitur Hierusalem, quoniam cultui diuino peculiariter erat dedicata propter templum domini in ea constructum, vbi solum Iudæis licitum erat offerre sacrificia. Quo etiam nomine Matthæus in 4.cap. sui evangelij & rursum 27. eandem appellat Cæterum pueri Hebræorum (vt habet hoc responsorium in ipso templi ingros-

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606 BENEDICTION customs observed in some churches: in these the priest, striking the door of the church with the lower and lowermost part of the cross, says aloud: “Lift up your heads, O ye princes, and be ye lifted up, O eternal gates; and the King of glory shall enter.” To this the boys, standing within the temple, respond: “Who is this King of glory?” The priest, striking the doors a second time with the cross, adds: “The Lord strong and mighty, the Lord mighty in battle. Lift up your heads, O ye princes, and be ye lifted up, O eternal gates; and the King of glory shall enter.” Again the boys ask: “Who is this King of glory?” To whom the priest, striking the door a third time, says: “The Lord of hosts, he is the King of glory. Lift up your heads, O ye princes, and be ye lifted up, O eternal gates; and the King of glory shall enter.” Finally the boys ask the same question: “Who is this King of glory?” And forthwith the doors are opened, and the priest enters, with the clergy following and chanting the responsory, “The Lord entering into the holy city.” This mystery indeed, most excellent and holy, first signifies to us the goodwill of Christ himself, by which he wished to enter the city of Jerusalem with the praises of the people confessing his divinity, and the joyful welcome of the children, wondering with exultation at his power and authority. Secondly, it represents to us the descent of Christ into hell, and the breaking of the gates of the prison wherein the ancient fathers were detained, the unclean spirits marveling at his entry with strength and power, whom he subdued by his death and cast down. Thirdly and finally, the same ecclesiastical institution relates to us Christ’s triumphant ascent to heaven and his glorious entrance into the heavenly dwellings, with the holy angels meeting him in great joy and admiring his magnificence and majesty, and following him with exceptional praise. Nor is this third meaning absurd. For the aforesaid verses, brought in by the priest and boys in alternation, are taken from Psalm 23, which literally speaks of the glorious ascension of Christ. “The Lord entering into the holy city.” The holy city here is called Jerusalem, because it was specially dedicated to divine worship on account of the temple of the Lord built there, where alone it was lawful for the Jews to offer sacrifices. By this name also Matthew in chapter 4 of his Gospel, and again in chapter 27, calls the same city. Moreover, the boys of the Hebrews (as this responsory has in the very temple ingress-

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INDEX EORVM QVAE tertio elucidatorii ecclesiastici libro continentur. AD quos spectat tertij libri huius operis lectio, & quid nomen missa signat 1 De templi ac altaris co[n]secratione, & situ ad oriente 3 De vestibus & indumentis sacerdotalibus, quid significat 11 De sacerdotibus, quod castè viuere debeat, ac eorum ministerio 20 Eorum quæ in sancto altaris sacrificio gerûtur: breuis & succincta narratio 134 In nouena supplicatione, Kyrie eleison geminas esse ditiones: itidem & Christe eleison 30 Hymni angelici (cuius intiu[m] est, gloria in excelsis deo) literalis expositio 35 Symboli Niceni cu[m] symbolo apostolorum collatio atque conciliatio 38 Eiusde symboli Niceni p[er] singulos articulos expo. 40 Præfationis quotidiane, explicatio 56 Angelici simul & humani hymni (cuius præcipiu[m] est Sæctus, sanctus, sanctus, domin[us]) literalis explanatio 61 De natiuitate domini, epiphania & quadragesima: præfationes 64. & 65 Propriæ de resurrectione, ascensioneque domini & die sancto pentecostes: præfationes, cum earu[m] expositionibus 70. & 71 Peculiares de suma trinitate, sancta cruce, beata virgine Maria, & de apostolis, præfationes cum illarum explanationibus 74. & 75 Quare pars missæ secretior: vulgo canonis nomine nuncupatur 80 Pro quibus generatim fit in missa per sacerdote[m] sacra facientem supplicatio 81 Quinna ordo in commemoratione viuoru[m] fit 94 Sæctoru[m] apostoloru[m] & martyrum prima per nominu[m] expressionem expositio 102 Eoru[m] quæ in canone petutur à domino per eccle. 109 Ritus co[n]secrationis sacrosanctæ panis 113 Modus itidem consecrationis sancti calicis 118 Co[n]secratoru[m] muneru[m] deuota ad deu[m] patrem oblatio: 124 Diuinæ benedictionis, supplex ii

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INDEX OF THOSE THINGS WHICH are contained in the third book of the ecclesiastical elucidator. To whom the reading of the third book of this work pertains, and what the name Mass signifies 1 On the consecration of the temple and altar, and its position toward the east 3 On priestly vestments and garments, what they signify 11 On priests, that they ought to live chastely, and on their ministry 20 A brief and succinct account of those things which are done in the holy sacrifice of the altar 134 In the ninth supplication, that Kyrie eleison has two petitions; likewise Christe eleison 30 The angelic hymn (whose beginning is “Gloria in excelsis Deo”) literal exposition 35 Comparison and reconciliation of the Nicene Creed with the Apostles’ Creed 38 Exposition of the same Nicene Creed article by article 40 Explanation of the daily Preface 56 Literal explanation of the angelic and human hymn (whose chief part is “Sanctus, sanctus, sanctus, Dominus”) 61 Prefaces for the Nativity of the Lord, the Epiphany, and Lent: 64 and 65 Proper prefaces for the Resurrection, Ascension of the Lord, and the holy day of Pentecost, with their explanations 70 and 71 Special prefaces for the Most Holy Trinity, the Holy Cross, the Blessed Virgin Mary, and the Apostles, with their explanations 74 and 75 Why the more secret part of the Mass is commonly called by the name of the Canon 80 For whom, in general, the priest offering the holy sacrifice prays in the Mass 81 Why the order in the commemoration of the living is made 94 First exposition of the saints, apostles, and martyrs, through the mention of their names 102 Those things which are asked of the Lord in the Canon through the Church 109 Rite of the consecration of the most holy bread 113 Likewise, the manner of consecration of the holy chalice 118 Devout offering to God the Father of the gifts consecrated 124 Humble prayer for divine blessing ii

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INDEX. INDEX PRO SARVM ECCLESIA- sticarum, quæ quarto habentur libro, ordine alpha- betico digestus. A Epiphaniâ domino canamus ste 441 A Animetur ad ago- nem 384 Aue præclara maris stella 518 Aue spes mundi Maria 567 Aue sydus lux dierum 567 Aue verbi dei parens 463 Aue virgo sing. 511 B F Benedicta semper sancta 313 C G Celsa pueri concrepent 236 Cæli enarrant gloriam dei 468 Cæli solem imitantes 620 Clare sanctorum senatus 622 Concentu parili hic te 400 Cógaudentes exultemus 358 Congaudentes angeloru[m] cho ri 501 Corde, voce pulsa cælos 397 Corde, voce, mente pura 531 Corde puro, mente munda 600 Corona D. sanctitatis 408 Dies iste celebretur 363 Diem festu Bartholomei 535 E H Ecce dies celebris 283 Ecce dies præoptata, 393 Eia voce prædicemus 210 Eia recolemus laudibus 207 I I Interni festi gaudia: nostra 577 Ioannes Iesu Christo mullu[m] 1026 e undare plebs fidelis 572

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Index. Index of the ecclesiastical hymns contained in the fourth book, arranged in alphabetical order. A Epiphaniâ domino canamus ste 441 A Animetur ad ago- nem 384 Aue præclara maris stella 518 Aue spes mundi Maria 567 Aue sydus lux dierum 567 Aue verbi dei parens 463 Aue virgo sing. 511 B F Benedicta semper sancta 313 C G Celsa pueri concrepent 236 Cæli enarrant gloriam dei 468 Cæli solem imitantes 620 Clare sanctorum senatus 622 Concentu parili hic te 400 Cógaudentes exultemus 358 Congaudentes angeloru[m] cho ri 501 Corde, voce pulsa cælos 397 Corde, voce, mente pura 531 Corde puro, mente munda 600 Corona D. sanctitatis 408 Dies iste celebretur 363 Diem festu Bartholomei 535 E H Ecce dies celebris 283 Ecce dies præoptata, 393 Eia voce prædicemus 210 Eia recolemus laudibus 207 I I Interni festi gaudia: nostra 577 Ioannes Iesu Christo mullu[m] 1026 e undare plebs fidelis 572

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INDEX. Spe mercedis & coronæ 624 Verbum dei:deo natum 418 Splendor patris & figura 239 Verbum bonum & suave 565 Summi triumphu[m] regis 393 Victimæ paschali laudes 255 Summi regis archangele 576 Virgini Mariæ laudes 258 Supernæ matris gaudia 597 Virginalis urma sexus 590 V Virginis venerandæ 634 Veni sancte spiritus 302 Vox sonora nostri chori 617 Veni mater gratiæ 466 INDICIS EORVM QVÆ HOC IN opere continentur: finis

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ELVCDATORIÆCLESIASTICI LIBER TEE. tius: de iis quæ ad missæ spectant officium, pertractans. AD QVOS SPECTAT huius tertij libri lectio: & quid nomen Missa significat. IN hoc tertio libro pro pollicitatione nostra declaraturi quæ ad celebrationis ipsius missæ pertinent ministerium: imprimis obtestamur & monemus omnes sollicitè, ne ea quæ hic disseruntur quispiam lectitare aut euoluere audeat: nisi iam sacris initiatus & ecclesiastico gradui addictus atque consecratus. Non quidé, quòd noxia sint aut scitu indigna: quæ inibi tradu[n]tur, sed quòd ad eos qui altaris sancti non funguntur ministerio, nequaquam attineat eorum lectio: quæ in venerando supersanctæ eucharistiæ sacrificio ex instituto ecclesiastico proferuntur, ob illorum dignitatem, præstantiam & sublimitaté. Itaque huius operis tres libros, primum: secundu[m] & quartu[m], perlegant quicu[m]; volunt: & quoduis vitæ genus fuerint amplexi. At verò hunc tertiu[m] libru[m] & præsertim eam partem eius quæ sacru[m] missæ canoné expromit, nemo aggrediatur legere: nisi is cui id ipsum ob susceptos sacros ordines & altaris officiu[m] indultum est. Nempe tam sacra, angusta, & digna habentur sancti ipsius canonis (vt vocat) verba: quòd cu[m] reliquæ ipsi missæ partes alta p[er]fera[n]tur voce à sacerdote, & quæ à circustatib[us] excipi, intelligi[que]; possint, hæc sola suppressi submissioréq[ue]; dicu[n]tur sermone: q[uæ] no[n] liceat ea in publicu[m] efferri, sed vt cæteris loq[ui]e sacratiora: occultari, silétioq[ue]; p[ro]mi debeat. Quòd si quispiam me roget, cur igitur illa sacri canonis verba hoc in opere p[er]fers i[m] aptu[m], quæ tætopere cote[n]dis secreta haberi debere, abditaq[ue]; seruari? Facis enim ipseq[ue] ab aliis fieri vetas. Ratione illi mei Istituti reddo: quoniam ex suscepta puincia hic elucidare annitar ea quæ ad sacrosanctu[m] al A taris

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THE CLERGYMAN’S ECCLESIASTICAL BOOK, PART THREE. Treating of those things which pertain to the office of the Mass. TO WHOM BELONGS the reading of this third book, and what the name Mass signifies. IN this third book, in accordance with our promise, we are to explain those things which pertain to the ministry of the celebration itself of the Mass: first of all, we earnestly exhort and warn all to beware, lest anyone dare to read or peruse the things here discussed, unless already initiated into sacred things and bound to, and consecrated to, the ecclesiastical order. Not indeed because they are harmful or unworthy of knowledge, the matters here set forth, but because for those who do not exercise the ministry of the holy altar, their reading by no means pertains; for the things that, according to ecclesiastical institution, are recited in the venerable sacrifice of the most holy Eucharist are such, on account of their dignity, excellence, and sublimity, that all who wish may read the three books of this work, the first, the second, and the fourth, whatever way of life they may have embraced. But in truth let no one undertake to read this third book, and especially that part of it which sets forth the sacred canon of the Mass, unless it has been granted to him by virtue of the sacred orders he has received and the office of the altar. For so sacred, narrow, and worthy are held the words of the holy canon itself, as it is called, that whereas the remaining parts of the Mass itself are uttered aloud by the priest, and can be heard and understood by those who stand around, these alone are said in a suppressed and more subdued voice, which may not be spoken in public, but, as being holier than the rest of speech, ought to be hidden and pronounced in silence. But if anyone should ask me why then in this work you set forth those words of the sacred canon, which you contend ought to be kept secret so carefully and preserved hidden? For you yourself do what you forbid others to do. I give him this reason for my intention: because, having undertaken this task, here I shall strive to make clear those things which pertain to the most holy al tar’s

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6 CONSECRA. betur reverentia & veneratio ad ipsam sacramentoru[m] administrationem ac susceptionem, quando ea sit in loco sacro peculiariter ad dei cultum designato. Consimilibus penè rationibus & altare consecratur vnctione chrismatis pontificalique benedictione, ex constitutione ecclesiastica. Primum quidem, ad sacrificium in eo offerendum domino, quemadmodum post cessationem diluuij, sacra refert historia: quòd ædificauit Noe altare domino, & tollens de cunctis volucribus & pecoribus mundis: obtulit super altare, & odoratus est dominus odorem suauitatis. <Gen.8.> Hoc autem sacramentum quod in altari offertur: est corpus & sanguis Christi, vt in dominicæ passionis memoriâ immoletur institutum. Secundo: ad nomen domini in eo innocandum. Vt de Abraham in Genesi legimus, quòd ædificauit altare deo qui apparuit ei: & inuocauit ibi nomé domini. Illa autem diuini uominis inuocatio quæ sit super altare: proprio specialique nomine missa dicitur. Demùm fit & ipsa altaris consecratio atque sanctificatio: ad decantandas circa ipsum diuinas laudes, quemadmodum de rege David dicit Ecclesiasticus. Dedit illi contra inimicos potentiam, & stare fecit cantores contra altare: & in sono eo. <Gen.12> <Eccl.47.> rum dulces fecit modos. Et certè maior habetur reverentia & veneratio ad ipsa sacra mysteria quæ in altari celebrantur: quando ipsius præcesserit sanctificatio per quam vsui ecclesiastico & diuinarum rerum, duntaxat accommodantur & applicantur. Quis autem sit ritus ecclesiæ consecrandę, itidem & altaris, quid etiam mysticum & spirituale signant ea quæ fiunt in vtraque consecratione: non est oportunum in præsentia referre. Nam particulatim & amplè digeruntur illa & explicantur in rationali diuinorum officiorum, libro primo, neque opus est illic diffuse dicta hic repetere, ne actum rursum agi videatur. Cæteru[m] ipsius ecclesiæ consecrandæ exemplum: multifariam ex veteris instrumenti lectione sumitur. Siquidem in Genesi legimus, ipsum Iacob post mysticum somnium quod noctu eidem apparuerat: consurrexisse, ac cum pauore & tremore dixisse. Verè dominus est in loco isto: & ego nesciebam. Et rursum, quàm terribilis est locus iste: Non est hic aliud nisi domus dei: & porta cæli. Deinde tulit idem lapidé qué supposuerat capiti suo, & erexit in titulum: fundens oleum de su-

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6 CONSECRA. Reverence and veneration are given to the administration and reception of the sacraments themselves, when this takes place in a sacred place specially designated for the worship of God. For similar reasons, the altar is consecrated by anointing with chrism and by pontifical blessing, according to ecclesiastical constitution. First, indeed, for the sacrifice to be offered upon it to the Lord, just as after the flood had ceased, sacred history relates that Noah built an altar to the Lord, and taking of all clean birds and beasts, offered upon the altar, and the Lord smelled a sweet savor. <Gen.8.> But this sacrament which is offered on the altar is the body and blood of Christ, instituted to be sacrificed in memory of the Lord’s Passion. Second, for calling upon the name of the Lord in it. As we read of Abraham in Genesis, that he built an altar to God who appeared to him, and called upon the name of the Lord there. <Gen.12> That invocation of the divine name which is made over the altar is called, by its proper and special name, the Mass. Finally, the consecration and sanctification of the altar itself also takes place, for the chanting of divine praises around it, just as Ecclesiasticus says of King David: “He gave him power against his enemies, and he set singers before the altar, and made sweet sounds in melody.” <Eccl.47.> And certainly greater reverence and veneration is due to the sacred mysteries themselves that are celebrated on the altar, when its own sanctification has preceded, by which they are fitted and applied solely to ecclesiastical use and to divine things. But what the rite of consecrating a church, and likewise an altar, may be, and what mystical and spiritual meaning there is in the things done in each consecration, it is not necessary at present to recount. For these matters are treated and explained in detail and at length in the Rational for the Divine Offices, Book One; nor is there any need to repeat here what has been said there at length, lest the same thing seem to be done over again. As for the example of the church to be consecrated, it is drawn in many ways from the reading of the Old Testament. For we read in Genesis that Jacob himself, after the mystical dream that had appeared to him at night, rose up and said with fear and trembling: “Truly the Lord is in this place, and I did not know it.” And again: “How terrible is this place! This is none other than the house of God, and the gate of heaven.” Then he took the stone that he had placed under his head, and set it up as a pillar, pouring oil upon it.

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8 CON'SECRATIONVM nis. Quem locum exponens venerabilis Beda: sic inquit. < Ioannis 10> Audiuiimus ex lectione euangelica fratres charissimi, quia facta sunt encænia in Hierosolimis. Encænia autem vo- <Beda.>cabantur solennia dedicationis templi: quæ populus dei ex antiqua patrum traditio[n]e per annos singulos celebra- re consueuerat. Quorum vestigia nos hodie lux ta morem Christiani orbis sequentes: annuam dedicationis ecclesiæ nostræ diem diuinis laudibus & vigiliis studuimus agere solennem. Et hanc nos festiuitatem eo maiore deuotione celebrare oportet, quo eam redemptori nostro gratissi- mam esse cognouimus. adeo vt in illa ipse templu[m] ingredi, & sermonem facere ad populum: ac diuinitatis suæ sa- cramenta pandere dignatus sit. Facta sunt (inquit) encænia in Hierosolymis, & hyems erat: & ambulabat Iesus in té- plo, in porticu Salomonis, Si ergo voluit in templo ambu- lare, in quo caro & sanguis brutorum animalium offere- batur: multo magis nostram orationis domum vbi carnis ipsius & sanguinis sacramenta celebrantur, visitare gau- debit. Hæc ille. Et non modo visitare eam dignabitur: sed & diuinæ suæ virtutis protectione defenssare ac tutari. quæadmodu[m] Heliodorus durâ circa se del manu expert quòd vi téplu[m] domini spoliare tentaret, ait regi Antiocho < 2. Mach. 3.> à quo ad hoc scælus perpetrandum erat missus. Verè vir- tus dei quædam: est in loco. Nam ipse qui habet in cælis habitationem: visitator & adiutor est loci illius. Ex eode[m] < De consecr. distinc. 1 solennitates> quoque euangelij loco ostendit beatus Gregorius, anni- uersariam dedicationis templi diem studio se esse celebra- dam, ita scribens Solennitates Ecclesiarum dedicationum & sacerdotum, per singulos annos soleniter sunt celebra- dæ, ipso domino exemplum dante. Qui ad festum dedica- < Ioann. 10.>tionis templi, omnibus id faciendi dans formam, cum re- liquis populis eandem festiuitatem celebraturus venit. si- cut scriptum est. Facta sunt encænia in Hierosolymis, & hyems erat: ambulabat Iesus in templo, in porticu Salo- monis. Quod autem octo diebus encænia sint celebra- da: in libro Regum perfecta templi dedicatione reperies. Hæc Gregorius. 6 Vnde ecclesia ipsa materialis ra- tionabiliter consecratur, ad repræsentadum sanctificatio- ne spiritualé, qua ecclesia fideliu[m] co[n]secrata est per passio- nem domini nostri, insuper & ad sanctitate significâdam: quæ

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8 OF CONSECRATIONS nis. Explaining this passage, the venerable Bede says thus: <John 10> We have heard from the Gospel reading, most dear brothers, that encænia were made in Jerusalem. Now encænia were called the solemn rites of the dedication of the temple, which the people of God had been accustomed to celebrate every year from an ancient tradition of the fathers. Following their traces today, we too, after the custom of the Christian world, have endeavored to observe with divine praises and vigils the solemn day of the annual dedication of our church. And we ought to celebrate this feast with the greater devotion, the more we have learned that it is most pleasing to our Redeemer, insomuch that on that occasion He Himself deigned to enter the temple, and to speak to the people, and to reveal the mysteries of His divinity. It was made, he says, encænia in Jerusalem, and it was winter, and Jesus walked in the temple, in Solomon’s porch. If, then, He wished to walk in the temple, where the flesh and blood of brute animals were offered, much more will He rejoice to visit our house of prayer, where the sacraments of His own flesh and blood are celebrated. Thus far Bede. And He will not only deign to visit it, but also to defend and guard it by the protection of His divine power; as Heliodorus experienced with a harsh hand laid upon him, because he attempted by force to plunder the temple of the Lord, as he says to King Antiochus, <2 Macc. 3> from whom he had been sent to commit that crime. Truly, a certain power of God is in that place. For He who has His dwelling in the heavens is the visitor and helper of that place. From the same passage of the Gospel <De consecr. distinc. 1 solennitates> blessed Gregory also shows that the annual day of the temple’s dedication must be celebrated with zeal, writing thus: “The solemnities of the dedications of churches and priests are to be celebrated solemnly every year, the Lord Himself giving the example. He came to the feast of the dedication of the temple, giving to all the form of doing this, and with the rest of the people He came to celebrate the same feast, as it is written: encænia were made in Jerusalem, and it was winter; Jesus walked in the temple, in Solomon’s porch.” But that the encænia are to be celebrated for eight days, you will find in the Book of Kings, where the dedication of the temple was completed. Thus Gregory. 6 Whence the material church itself is consecrated reasonably, to represent the spiritual sanctification by which the church of the faithful was consecrated through the passion of our Lord, and moreover to signify holiness, which

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EXO. 9 quæ requiritur in iisqui sacramenta ecclesiastica ministrare, similiter & suscipere ibidem debent, vt eo reverentius tractet huiusmodi mysteria: quo locus ipse religiosior est < Heb. 13> & venerator. Per altare verò significatur ipse Cristus: de de quo dicit apostolus ad Hebræos. Per ipsum offeramus hostiam laudis deo. Et ipsa consecratio altaris, designat ipsius Christi perfectissimam sanctitatem: de qua dixit angelus ad sacrosanctam virginem. Quod enim ex te nascetur sanctum: vocabitur filius dei. Quoniam autem ecclesiæ catholicæ sanctimonia: ex Christi sanctitate derivatur < Luc. 1> & pendent (nam hæc: fons est primarius totius ecclesiasticæ sanctificationis) idcirco nunqua[m] ecclesia sine altari consecratur. Ediuerso tamen interdum consecratur altare cum reliquiis sanctorum in eo reconditis (quemadmodu[m] & ipsorum beatorum vita: in Christo est abscondita) sine consecratione ecclesiæ. Hinc etiam in ecclesia sine altari: nun quam offertur sacrificium nouæ legis, & communionis sacramentum. Contra verò in altari extra ecclesiam, nonunquam licet hoc sacramentum offerre: quando id exposcit necessitas, erectæque tabulæ superponitur altare portatile consecratum, cum cæteris ad decentiam tanti mysterij requisitis. Et quoniam Christus petra est, ac lapis angularis: antiqua patrum traditione cautum est, cuiusque altaris supremam tabulam esse debere lapidem. Quæ si deest, < 1. Cor. 10> aut si altare consecratum non fuerit: superposito illi altari portatili consecrato, celebratio sacrificij in eo rite fieri potest. Hæc & multo plura de ecclesiarum ac altarium consecratione & cultu, latius pertractantur in ea decreti antiquorum patrum parte, quæ denominatur de consecratione distinctione prima, vbi summorum ponticum & conciliorum constitutiones eam determinates materiam: diffuse recensentur. 7 Sed neque illud hic prætermittendum, quòd ecclesiæ ipsæ fidelium ex ordinatione ac traditione apostolorum & virorum apostolicorum ad orientem constituuntur: similiter & altaria: vbi id accómode fieri queat, quoniam in noua lege adoratio ad orietem rationabiliter est inducta fierique iussa: tanquam congruentior & nobis co[m]penientior. Sanè in antiquæ legis statu præcepta fuit & introducta ad occidentem adoratio, in cultu idolorum exclusio.

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EXO. 9 What is required in those who are to minister the sacraments of the Church, likewise they ought also to receive them there, so that they may treat such mysteries with the greater reverence: for the place itself is more religious and more worthy of veneration <Heb. 13>. But by the altar Christ himself is signified: concerning whom the Apostle says to the Hebrews, “Through him let us offer the sacrifice of praise to God.” And the consecration of the altar itself signifies the most perfect holiness of Christ himself: concerning which the angel said to the most holy Virgin, “That which shall be born of thee shall be holy; it shall be called the Son of God.” But since the holiness of the Catholic Church derives from the holiness of Christ <Luc. 1> and depends upon it (for this is the primary fountain of all ecclesiastical sanctification), therefore the Church is never consecrated without an altar. Yet on the other hand, sometimes the altar is consecrated with the relics of the saints placed within it (just as the life of the blessed themselves is hidden in Christ), without the consecration of the church. Hence also, in a church without an altar, the sacrifice of the New Law and the sacrament of communion are never offered. But contrariwise, on an altar outside the church, it is sometimes permitted to offer this sacrament: when necessity requires it, and a consecrated portable altar is set upon the erected board, together with the other things required for the dignity of so great a mystery. And since Christ is the rock and the cornerstone, it has been established by the ancient tradition of the Fathers that the top slab of each altar ought to be a stone. If this is lacking, <1 Cor. 10> or if the altar has not been consecrated, then by placing upon it the consecrated portable altar, the celebration of the sacrifice may rightly be carried out thereon. These matters, and much more, concerning the consecration and veneration of churches and altars, are treated at greater length in that part of the decree of the ancient Fathers which is called De consecratione, distinction one, where the constitutions of supreme pontiffs and councils, determining that matter, are extensively recounted. 7 Nor should this be omitted here, that the churches of the faithful themselves, by the ordinance and tradition of the Apostles and apostolic men, are built toward the east; and likewise the altars, where this can suitably be done, since in the New Law worship toward the east has been rationally introduced and commanded to be done, as being more fitting and more appropriate to us. Certainly, in the state of the ancient Law, worship was prescribed and established toward the west, as an exclusion of the worship of idols.

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10 CONSECRATIONVM exclusionem ac detestationem: quòd eorum cultores in reuerentiam solis quem deum existimabant, adorent ad Ezech. 8 orientem. Vnde Ezechiel propheta domini inter scelera quæ committebantur à populo Israelitico: & illud commemorat. quòd quidam viri habuerunt dorsa contra templum domini, & facies suas ad orientem, adoraruntque ad ortum solis. Et ad excludedum hunc ritum gentilium: tabernaculum Isrealiticum habebat sancta sanctorum ad occidentem, vt versus eam partem Iudæi doum adoraturi se conuerterent. Verùm cum figuralis illa lex & vmbratilis commutanda esset in legem veritatis & libertatis, & nullu[m] amplius esse periculum incidendi in mores gentilium aut imitationem eorum, propter consimilem adorationis locum: constitutum est à primis ecclesiæ catholicae fundatoribus, adorationem fieri debere ad orientem. vt ea in re, sicut & in aliis plerisque: discreparent nouæ legis cultores à vetere. Quòd autem rationabilis fuerit ea constitutio: ex eo liquet. quoniam in orientali cæli parte virtus primi mouentis qui deus est, primum redditur conspicua quòd ab ea plaga inchoetur primus cæli mot[us], lux matutina primum effulgeat, sol nostrum conscendat hemispherium, & sydera vertigine cæli rotata suum sumat exortu[m]. Cum igitur opera diuinæ administrationis &. gubernationis, qua totum moderatur mundum mirabili prouidentia ac sapientia: nobis primum elucescant in oriente. par est & ad eam nos partem conuertere: cum ipsum mundi factorem & rectorem volumus in spiritu & veritate adorare Huic accedit, quòd ea cæli pars inter cætera eius plagas est prestantissima & dignissima: quòd principium sit cælestis circumgyrationis diurnæque lucis, meridies verò eius medium, & accidens finis curriculi diurni, septentrionis verò punctum, nocturnæ opacitatis medium dirimit spacium. Quæ autem perfectior est reliquis & nobilior cæli pars: adorationi deo exhibendæ potius est assignanda & attribuenda. Ad hæc, corporalis illa cæli plaga potius erat diligenda ad adorationem: quæ spiritualem dei gratiam nobis propinquius exprimit, & benignum ipsius ad nos in carne adventu apertius refert. Atqui humanissima illa[m] visitationem, qua nostræ substantiæ forma indutus visitauit nos oriès ex alto: propiùs insinuat pars cæli orlétalis, quàm

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10. Of consecrations Exclusion and detestation: because its worshipers, in reverence for the sun, whom they considered a god, pray facing the east. Hence the prophet Ezekiel, among the crimes committed by the people of Israel, mentions this also: that certain men had their backs turned toward the temple of the Lord, and their faces toward the east, and they worshiped at the rising of the sun. And in order to exclude this rite of the gentiles, the Israelite tabernacle had the Holy of Holies on the west, so that the Jews, when about to worship God, would turn toward that side. But when that figurative and shadowy law was to be changed into the law of truth and liberty, and there would no longer be any danger of falling into the customs of the gentiles or imitating them on account of a similar place of worship, it was established by the first founders of the Catholic Church that worship ought to be performed toward the east, so that in this matter, as in many others, the worshipers of the new law would differ from those of the old. That this ordinance was reasonable is clear from this: because in the eastern part of the sky the power of the First Mover, who is God, is first made manifest; since from that quarter the first motion of the heavens begins, the morning light first shines forth, our sun ascends the hemisphere, and the stars, whirled about by the turning of the heavens, take their rise. Since, then, the works of divine administration and governance, by which He rules the whole world with marvelous providence and wisdom, first dawn upon us in the east, it is fitting that we also turn ourselves toward that part when we desire to adore the very Maker and Ruler of the world in spirit and in truth. To this is added that that part of the sky among the others is the most excellent and worthy, since it is the beginning of the heavenly revolution and of the daily light, the south is its middle, and the west the end of the daily course, while the point of the north divides the middle space of the darkness of night. But the sky’s part that is more perfect and nobler than the rest should rather be assigned and attributed to the worship to be offered to God. Furthermore, that bodily quarter of the sky was more worthy of being chosen for worship, because it more closely expresses for us the spiritual grace of God and more clearly recalls his kindly coming to us in the flesh. Indeed, that most gracious visitation by which, clothed in the form of our nature, he visited us as the daystar from on high, is more closely indicated by the eastern part of the sky than by ...

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EXPO. 11 quàm quæuis alia. Prodiit enim ad nos Christus humana carne indutus, vt lux mundi clarissima: ad effugandas ignorantiæ & peccatoru[m] tenebras. < Ioan. 8> Ego inquit sum lux mundi: qui sequitur me non ambulat in tenebris, sed habebit lumen vitæ. Venit item ad nos vt sol iustitiæ, radios suæ benignitatis in omnes vibrans, & cunctos illuminans. < Malac. 4> Et hoc nomine à propheta nuncupatur: cum ait. Vobis timé- tibus nomen meum: orietur sol iustitiæ. Lux autem diurna & sol suum habent in nostrum horizonta exortum ab oriente, eáque parte prodeunt. Rectius igitur oriens quâ cæteræ mundi partes, adorationi erat deputandus: vt cu ius denominatio etiam domino nostro attributa legatur á < Zacha. 6> propheta dicente. Ecce vir, oriens nomen eius. Idque à priscis patribus optime constitutum fuit eo præsertim té- pore: quo oriens splendor lucis æternæ & sol iustitiæ, nu- be carnis obiectus venerat in hunc mundum, vt illuminare- ret populum suum sedentem in tenebris & vmbra mor- tis. Plura super hac re disserit eximius pater Ioannes Damascenus: in quarto libro suo de fide orthodoxa, cap. de- cimotertio: cui adiectus à nobis commentarius: diffusio- nem facit eiusdem materiæ per tractationem. De uestibus & indumentis sacerdotalibus. AD celebrationem aute[m] diuini sacrificij ritæ facien dam: quæ ad illud pertinent ministerium vt calix cum attinentibus ad ipsum, pallæ altaris, & sacer- dotalia induméta, antè sacerdotali benedictio[n]e (vt quód- que illorum exposcit) sunt sanctificanda, quàm ad vsum ecclesiasticum accommodentur. Siquidem Moyses nô mo- do tabernaculu[m] domini & altare diuinis precibus sacras- se legitur: sed & cu[n]cta vasa ministerij benedixisse. Si itaq; < Exo. 40> Iudæi qui figuris & futuroru[m] vmbra deseruebat: hæc se- cûdu[m] domini iussione[m] faciebat, quâto magis nos quib[us] ve ritas per Christu[m] patefacta est: idem agere debemus ad ma- ioré sacroru[m] mysterioru[m] reverentiâ ac veneratione[m]? At ve- rò co[n]secratio calicis & ornametoru[m] ecclesiasticoru[m] no[n] eâ fit ob causam, q[uæ] illa sint gratiæ divinæ susceptiva: cu[m] sint inanima, sicut & templa materialia & altaria, sed vt per huiusmodi consecrationem & benedictionem, diuino cul- tui peculiariter applicentur: sicut & homines cum sa- cris

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EXPO. 11 than any other. For Christ came to us clothed in human flesh, as the clearest light of the world, to drive away the darkness of ignorance and sin. <Ioan. 8> I am, he says, the light of the world; he who follows me does not walk in darkness, but will have the light of life. He came to us likewise as the sun of justice, casting the rays of his kindness upon all, and enlightening everyone. <Malac. 4> And by this name he is called by the prophet, when he says: To you that fear my name, the sun of justice shall arise. But the day-light and the sun have their rising in our horizon from the east, and from that quarter they come forth. Therefore the east, more rightly than the other parts of the world, ought to have been assigned to worship; since by <Zacha. 6> the prophet it is also read that this designation is attributed to our Lord, when he says: Behold the man, his name is East. And this was most excellently established by the ancient fathers, especially at that time when the East, the splendor of eternal light and the sun of justice, covered by the cloud of flesh, had come into this world to enlighten his people sitting in darkness and the shadow of death. The eminent Father John Damascene discusses many more things on this matter in the fourth book of his De fide orthodoxa, chapter thirteen; and the commentary added by us to it makes a fuller treatment of the same subject. Of the vestments and priestly garments. For the celebration of the divine sacrifice to be duly carried out, those things that belong to that ministry, such as the chalice with what pertains to it, the altar cloths, and the priestly vestments, are to be sanctified before sacerdotal blessing, as each of them requires, before they are adapted for ecclesiastical use. For Moses is read not only to have consecrated the tabernacle of the Lord and the altar with divine prayers, but also to have blessed all the vessels of ministry. If then the Jews, who served under figures and the shadow of things to come, did these things according to the Lord’s command, how much more ought we, to whom the truth has been revealed through Christ, to do the same for the greater reverence and veneration of the sacred mysteries? But the consecration of the chalice and of the ecclesiastical ornaments is not done for this reason, that they are capable of receiving divine grace, since they are lifeless, just as material temples and altars are, but so that by such consecration and blessing they may be specially applied to divine worship, just as men when with sacred

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EXO. 13 meros eminebant duo lapides onychini habentes insculpta nomina duodecim filiorum Israel. Quarto, rationale, quadratu[m]: quod ponebatur in pectore, annectabaturque superhumerali & adornabatur duodecim lapidibus preciosis per quatuor ordines distinctis: quibus singulis insculpta erant singula nomina filiorum Israel decorabatur que præterea doctrinæ & veritatis inscriptione: iussu domini facta. Quinto habuit pontifex Habraeorum baltheu[m] i. cingulum, quatuor coloribus contextum quo præcinge batur. Sexto cyndarim siue thyaram, i. mitram ex abysso contextam. Septimo laminam auream in fronte defixam: cui inscriptum erat nomen domini. Octavo foeminalia linea: quibus operirentur eius vereda, quando aditurus erat sanctuarium aut altare. Ex his autem octo vestimentis, minores sacerdotes tantum quatuor habebant: scilicet tunicam lineam, baltheum, thyaram & foeminalia. Et hæc omnia indumentorum genera mysticum aliquid signabat & spiritualem præferebant intelligentiam, in fine tertij libri, rationalis diuinorum officiorum latius explicaram. Nonne igitur in noua lege (quæ lo[n]ge perfectior est & eminentior) & pontifices suum habet ornatum ac cultum, quo decenter insigniantur, & minores etiam sacerdotes sua sortiuntur indumenta, quibus amicti sacrificium laudis deo offerant? Nonne etiam pontificalibus ornametis, caligis sandaliis succinctorio, poderi tunicæque talari dalmaticæ, chirothecis mitræ, annulo, baculo pastorali: adhibebetur mysticæ significationes, in loco iam citato diffusius annotatæ? quemadmodu[m] etiam minorum in noua lege sacerdotum sex indumenta: amictus capitis, tunica linea, zona, manipulus, stola, & casula, suo no[n] vacant mysterio, significationeque spirituali, de qua nunc aliquantulu[m] est differendum. 10 Itaque amictus quem primo loco sibi desumit sacerdos, & capiri superponit, fortitudinem signat animi ad debellandum hostem antiquum, quæ ita sit in animæ protectionem ac tutelâ, sicut galea area vertici imposita munimentum est capitis. Idcirco cum adaptat sibi amictu[m] sacerdos astans altari, his dominum verbis precatur. Pone domine galeam salutis in capite meo, ad expugnandas omnes diabolicas fraudes. De hac spirituali galea ad pro- deundum

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EXO. 13 There appeared two onyx stones, having engraved on them the names of the twelve sons of Israel. Fourth, the rational, or square breastplate, which was placed on the breast and attached to the ephod, and adorned with twelve precious stones set in four rows: on each of which was engraved a single name of the sons of Israel; it was further decorated with the inscription of doctrine and truth, made by command of the Lord. Fifth, the high priest of the Hebrews had a girdle, that is, a belt, woven of four colors, with which he was girded. Sixth, the cindarim or tiara, that is, a mitre woven of fine linen. Seventh, a golden plate fixed on the forehead, on which was inscribed the name of the Lord. Eighth, linen drawers, with which his private parts were covered, when he was about to enter the sanctuary or the altar. Of these eight vestments, the lesser priests had only four, namely: the linen tunic, the girdle, the tiara, and the linen drawers. And all these kinds of garments signified something mystical and bore a spiritual meaning, which at the end of the third book I explained more fully in the Rational of the Divine Offices. Shall we not therefore say that in the new law, which is far more perfect and more eminent, the pontiffs also have their ornament and attire, by which they are fittingly distinguished, and the lesser priests also receive their garments, clothed in which they may offer the sacrifice of praise to God? Do not also the pontifical ornaments, the hose, sandals, cincture, alb, tunic with train, dalmatic, gloves, mitre, ring, and pastoral staff, have mystical meanings attached to them, more fully noted in the place already cited? Likewise, the six garments of the priests in the new law: the amice of the head, the linen tunic, the zone, maniple, stole, and chasuble, are not without their own mystery and spiritual significance, of which something must now be said at some length. 10 Accordingly, the amice, which the priest takes up first and places over his head, signifies fortitude of spirit for overcoming the ancient enemy, in such a way as to be for the protection and defense of the soul, just as the bronze helmet placed on the head is a safeguard for the head. Therefore, when the priest, standing at the altar, puts on the amice, he prays to the Lord in these words: Put, O Lord, the helmet of salvation on my head, to overcome all the deceits of the devil. Concerning this spiritual helmet for going forth

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EXPO. 15 ciam quam non obtinet per naturam: multis castigationibus maceratum & bonorum operum frequenti exercitio assuefactum, demum sortitur per gratiam. Sacerdos ergo secundum apostolicum documentum castiget corpus suu[m] < 1. Cor. 9> & in seruitutem redigat: ne forte cum aliis prædicauerit: ipse reprobus efficiatur. Et quoniam ad talos vsque pro- tenditur eadem tunica, qui finis sunt corporis: ea ratione perseuerantiam quoque significat in omni bono opere habendam. Non enim sufficit inchoare quippiam boni: < Matth. 10> sed ad finem vsque in eo perseverare necesse est, si coronam iustitiæ conseqvi à domino volumus, qui salubriter auribus nostris sæpius illud inculcat monitum. Qui per- seuerauerit vsque in finem: hic saluus erit, qui etiam fu- turum ludibrio omnibus admonuit eum: de quo præter- euntes dicant. Hic homo coepit ædificare: & nô potuit co- < Luc. 14> summare. Nônne & idem contestatus est quòd nemo mit- < Luc. 9> tens manum suam ad aratrum & aspiciens retro: aptus est < Luc. 17> regno dei? nôsque memores esse debere vxoris Loth, ad- < Gen. 19> hortatus est: quę cum Sodomis egressa, cótra domini ius- < Levi. 3> sionem post tergum respexisset: in statuam salis est con- versa. Quid & illud in veteri lege signat: quòd domino < > non caput tantum hostiæ, sed & cauda offerri iubetur? ni- si vitæ nostræ non tantum initium: sed & finem dedicand- < > dum: & ad exitum vsque vitæ in bono persistendu[m]. Quid < > enim prodest in stadio ardenti animo cursum incoeepisse: < > si antequâ meta contingatur, fatiscat currens & in medio < > itinere lassatus subsistat? Quid iuuat militem in acie for- < > titer decertasse: si ante finem pugnæ aut fugiat ex acie, aut < > ignauus hosti succumbat? Quid denique lucri id affert, < > quòd nauta per mille pericula maris tempestatésque so- < > noras nauem deduxerit incolumem: si antequam subdu- < > catur in portum aut illidatur scopulis aut insanis obrua- < > tus aquis? Petamus ergo à domino tunicâ polymita[m] (qua- < Gen. 37> lem dedit Iacob Ioseph filio suo) variâque virtutum di- < > stinctione adornatam, & talarem: finemque vitæ in bonis < > operibus foeliciter cocludente, cum non tam à principio < > & medio, quàm fine, salus nostra pendeat. Repræsentat e- < > tiâ tunica illa candida totu adoperiens corpus: vestem il- < > lam albam, qua induit Christum Herodes, illique vt insi- < > pienti illusit cum nullum ex eo habuisset eorum quæ in- < > terrogarat

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EXPO. 15 That which it does not obtain by nature: worn down by many chastisements and accustomed by frequent practice of good works, it finally acquires by grace. Therefore the priest, according to the apostolic instruction, should discipline his body and reduce it to servitude: lest perhaps, after preaching to others, he himself should become a castaway. And since the same tunic extends down to the ankles, which are the ends of the body: for that reason it also signifies that perseverance is to be held in every good work. For it is not enough to begin something good: but it is necessary to persevere in it to the end, if we wish to obtain from the Lord the crown of righteousness, who salutarily impresses upon our ears that warning so often: He who has persevered to the end, this one shall be saved; and he also admonished those who would in future be mocked by all, of whom passers-by would say: This man began to build, and was not able to finish. Did he not also declare the same, that no one putting his hand to the plow and looking back is fit for the kingdom of God? And he instructed us to remember Lot’s wife, who, after leaving Sodom, contrary to the Lord’s command looked back behind her: she was turned into a pillar of salt. What also does that in the Old Law signify: that not only the head of the victim, but also the tail is ordered to be offered to the Lord? Unless it means that not only the beginning of our life, but also its end, must be dedicated, and that we must persist in good until the end of life. For what profit is it to have begun the race with eager spirit in the stadium, if before the goal is reached the runner grows weary and, exhausted in the middle of the course, comes to a halt? What good is it for a soldier to have fought bravely in battle, if before the end of the fight he either flees from the line or, cowardly, yields to the enemy? Finally, what gain does it bring that a sailor, through a thousand dangers of the sea and noisy storms, has brought the ship safely in, if before it can be drawn into port it is either dashed against the rocks or swallowed by the raging waters? Let us therefore ask from the Lord a tunic woven with many colors (such as Jacob gave to his son Joseph), adorned with the varied distinction of virtues, and reaching to the ankles; and let us happily conclude the end of life in good works, since our salvation depends not so much on the beginning and middle as on the end. That white tunic also presents itself, covering the whole body: that white garment with which Herod clothed Christ, and mocked Him as though foolish, when he had obtained from Him none of those things which he had asked about

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EXPO. 17 la dicit: quod ma[n]data domini grauia no[n] sunt. Illa aute[m] col- lo circumponit sacerdos, vt iugu[m] domini libenter & sp[eci]o- te se suscepisse demonstret, proptamque profiteatur obe- dientiam ad id onus ferendum pariter & exequendum. Eandem quoque in forma crucis circa pectus inflectit: vt < 1. Pet. 4> cor suum mediatione passionis Christi & memoria crucis munitum & armatum indicet, secundum illud beati Petri verbum. Christo igitur passo in carne, & vos eadem co- gitatioe armamini, quod maxime sacerdos elaborare debet, cum sacris astat altaribus, missaru[m] solennia celebrans. Nec desunt qui per stolam illam sacerdotalem, innocentiæ gratiam signari dicunt, in baptismi quidem sancti sus- ceptione primum receptam, & quoties per poenitentiæ re- medium anima deo reconciliatur, denuo recuperatam. Vnde pater ille misericors cum filiu[m] suum post multos er- rorum anfractus & viciorum deuia ad se reuersum, o[mn]es- culo & amplexu paterno suscepisset: stolam primam af- ferri illi inter cætera iussit, qua innocentia puritatem ipsi ex illa resipiscentia restitutam insinuauit. Itaque sacerdos stolam induens, detersa viciorum labe, innocentia deco- rem sibi adesse debere prædicat: quo idoneus efficiatur ta[m] sublimi mysterio rite perficiendo, vt deinde inueniatur di- gnus æternæ gloriæ stola indui cum sanctis illis: qui visi sunt ante thronum dei stare amicti stolis albis, cuius stolæ gloriosæ demu[m] obtinendæ: hæc stola sacerdotalis, symbolum est atque nota. Ideóque ipsam collo circu[m]ponens sa- < Apoc. 7.> cerdos plærisque in locis, his verbis imprecatoriis ad deu[m] vltur. Stola gloriæ indue me domine: & ab omni pollu- tione peccati purifica mentem meam. Demum per stolam materialem (vt nonnulli sentiunt) signantur & illa ligami- < Ioan. 19> na atque vincula: quibus dominus noster columnæ alli- gatus est: cum d Pilato iuberetur flagellari. 14 Deinceps quinco loco sacerdos: sinistræ manui ma- nipulum apponit, qui laborandi diligentiam & sedulitate[m] rectè operandi signat, expultricem desidiæ ac torporis i- gnauit plerunque mentibus diuino ministerio mancipa- tus soliti obrepere, altumque inducere somnum: quæad- modum dicit psalmographus. Dormitauit anima mea prætedio. Vt igitur profundus ille sopor ac inertia men- < B> tis, excutiatur per vigilantiam in studio bonæ operatio- < nis:>

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EXPO. 17 it says: that the Lord’s commands are not grievous. But that he places around the neck, the priest shows that he has gladly and willingly taken up the yoke of the Lord, and professes himself ready to bear and carry out that burden. He also folds it in the form of a cross around the chest: so that he may show that his heart is fortified and armed by the meditation on the Passion of Christ and by the memory of the Cross, according to that word of blessed Peter. Christ therefore having suffered in the flesh, do you also arm yourselves with the same thought; which the priest especially ought to strive after, when he stands at the sacred altars, celebrating the solemnities of the Mass. Nor are there wanting those who say that by that priestly stole the grace of innocence is signified, first received in the taking up of holy baptism, and, whenever through the remedy of penance the soul is reconciled to God, restored anew. Whence that merciful father, when his son, after many winding turns of error and byways of vice, had returned to him, and had been received with a fatherly kiss and embrace, commanded the first robe to be brought to him among other things, thereby indicating that innocence and purity had been restored to him through that repentance. Thus the priest, putting on the stole, with the stain of vices wiped away, proclaims that the beauty of innocence ought to be present in him: so that he may be made fit to perform worthily so sublime a mystery, that thereafter he may be found worthy to be clothed with the robe of eternal glory among those saints who were seen standing before the throne of God, clothed in white robes, of which glorious robe, finally to be obtained, this priestly stole is a symbol and sign. And therefore, as the priest places it around his neck in many places, he utters these prayerful words to God: Clothe me, Lord, with the robe of glory; and cleanse my mind from every pollution of sin. Finally, by the material stole (as some think) are also signified those bonds and fetters with which our Lord was bound to the pillar, when He was ordered by Pilate to be scourged. 14 Next, in the fifth place, the priest places the maniple on his left hand, which signifies diligence in labor and care in rightly working, the banisher of sloth and sluggishness, which are wont to creep into minds devoted to divine ministry and to induce deep sleep: as the psalmist says. My soul has slept through heaviness. So that therefore that deep slumber and inertia of the mind may be shaken off through vigilance in the pursuit of good works:

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18 Sacerdot. <Esaiæ 34 Heb. 12> nis: appèditur sinistræ sacerdotis manipulus, excitans assiduè ad opus domini magna solicitudine exercendu[m]. Ad quod & Esaias exhortatur omnes: dicens. Côfortate manus dissolutas: & genua debilia roborate. Dicite. Pusillanimes côfortamini: & nolite timere. Paulus etiam ad Hebræos scribens: idem admonet his verbis. Propter quod remissas manus & soluta genua erigite: gressus rectos facite pedibus vestris, vt non claudicans quis erret: magis autem sanetur. Consonat illis Ecclesiastes: ita quemq; ad sanctu[m] laborans excitans. Quodcunque facere potest manus tua: insta[n]ter operare, quia nec opes, nec ratio, nec sapientia, nec scientia: erunt apud inferos, quo tu properas. Id circo rectè alligatur manipulus sinistræ parti, quæ vitâ præsentem signat: sicut & dextra futuram. Nam in hac vita duntaxat, laboris & operandi tempus conceditur. Exibit enim homo ad opus suum, & ad operationem suam: vt que ad vesperâ, vitæ scilicet præsentis. Et cum sero factu[m] esset: iussit dominus vineæ vocari operarios, & reddi cuique mercedem suam. Et in Apocalypsi scriptum legimus. Beati mortui: qui in domino moriuntur. A modo iam dicit spiritus: vt requiscant à laboribus suis. Opera enim il lorum: sequuntur illos. Primo autem præsentis vitæ cursu qui hic desudarunt in lobore certaminis: bonoru[m] suoru[m] operum aceruum deo læti offerrent, vt inde recipient dignam mercedem, sicut ait diuinus psaltes. Euntes ibant & ffebant: mittentes semina sua. Venientes autem veniet cu[m] exultatione: porta[n]tes manipulos suos. Signat insuper manipulus sacerdotalis funem: quo Christus à Iudæis comprehensus, ligatus est, vt meminit Ioannes. Comprehenderunt (inquit) Iesum: & ligauerunt eum. Et rursum alij euangelistæ perhibent: quòd vinculum cum perduxerunt ad Pilatum. <Ioan. 18 Matth. 27> 15 Postremum & sexto ordine sacerdos casula[m] induit: cæterisque iam dictis supponit indumentis, quæ veste illa[m] nuptialem signat: eis necessariam, qui ad discubitum cõui uij nuptialis æterni regis sine repulsa aut reiectio[n]e admit ti expetunt, ne audi[n]t id graue improperium cuidam objectum. Amice quomodo huc intrasti, non habens vestem nuptialem? neque duram illam sententiam: in eiusdem caput prolatam, ligatis manib[us] & pedibus, prolicite eum in tenebras

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18 Priest. <Isaiah 34 Heb. 12> nis: a bundle is attached to the left side of the priest, continually stirring him up to the work of the Lord, to be carried out with great care. To this Isaiah exhorts all, saying: Strengthen the feeble hands, and make firm the weak knees. Say: Be of good courage, fainthearted ones; take courage, and do not fear. Paul also, writing to the Hebrews, admonishes the same in these words: Therefore lift up the hands that hang down, and the weak knees; and make straight paths for your feet, lest anyone who is lame go astray, but rather be healed. The Preacher agrees with these, thus stirring each one up to holy labor. Whatever your hand is able to do, do it earnestly, because neither riches, nor reason, nor wisdom, nor knowledge will be with you in the underworld, whither you are hastening. For this reason the bundle is rightly bound to the left side, which signifies the present life; just as the right signifies the future. For in this life alone is granted the time for labor and working. For man goes forth to his work and to his labor, until evening, that is, of the present life. And when it was evening, the Lord of the vineyard ordered the laborers to be called and each one’s wage to be given back. And in the Apocalypse we read it written: Blessed are the dead who die in the Lord. From now on, says the Spirit, that they may rest from their labors. For their works follow them. First, therefore, in the course of the present life, those who have sweated here in the toil of the contest should gladly offer to God the heap of their good works, so that from this they may receive a worthy reward, as the divine psalmist says: They went forth weeping, carrying their seed; but they shall come with exultation, carrying their sheaves. Moreover, the priestly bundle signifies the rope with which Christ, when seized by the Jews, was bound, as John recalls. They seized Jesus, he says, and bound him. And again the other evangelists testify that he was bound when they led him to Pilate. <John 18 Matt. 27> 15 Lastly, and in the sixth order, the priest puts on the casula, and over the other garments already mentioned he places that garment which signifies the nuptial vestment, necessary for those who seek to be admitted to the banquet of the eternal king’s nuptial feast without rejection or dismissal, lest they hear that harsh rebuke spoken to one man: Friend, how did you come in here, not having a wedding garment? nor that severe sentence pronounced upon the same man: Bind his hands and feet, and cast him into the darkness

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EXPO. 19 tenebras exteriores: vbi erit fletus & stridor dentiu[m]. Hanc porrò vesté nuptiale interpretantur sacri authores charitate: < Iacob. 7> quæ operit multitudine peccatoru[m], & omnia legis diuinæ mandata suo ambitu sinúque complectitur quemadmodum dicit apostolus. Qui diligit proximum, lemge impleuit, plenitudo ergo legis, est dilectio. Hæc outem virtute decoratum debere sacerdotem: cum sacram hostia[m] deo < Rom. 13> immolaturus accedit altare: ostédit plane beatus Paulus, cum admonet omnia opera nostra in charitate exercenda esse, cum etiam testatur sine charitate nulla virtutem officia bonarumque actionum genera ad salutem nobis prodesse: < I. Cor. 16> neque diuinarum rerum sciétiam: neque fidem, nec passionum toleratiam, nec largitatem in pauperes. Idem etiam haud obscure demonstrat dominus in euangelio dicens. Si offers munus tuu[m] ad altare, & ibi recordatus fueris quia frater tuus haber aliquid aduersum te, relinquæ ibi munus tuum ante altare, & vade prius recóciliari fratri tuo: & tunc veniens offeres munus tuum. Ecce nô vult dominus offerri munus terrenu[m] & corporale in altari: cu[m] animo exulcerato in fratrem & alieno à charitate, quâto < Matth. 9> magis in oblatione supercælestis illius muneris, quod desuper nobis est indultum: exposcit nihil indignationis aut quod fraternam lædat charitatem, in corde offerentis delitescere Quod & in ænigmate veterisq[ue]; legis inuolucro, designauit dominus in Leuitico: cum inquit. Ignis autem altari semper ardebit: quem nutriet sacerdos subiiciens ligna magne per singulos dies. Et paulò post. Ignis est iste perpetuus qui nunquam deficiet in altari. Illic enim ignis nomine, si mysticus exquiratur sensus: charitas significatur, quæ in altari cordis nostri semper ardere debet < Levi. 6> in deum & proximum flagranti æstu: neque vnquam aut tempore deficere & extingui, si modo gratum deo sacrificium in penitissima illa cordis nostri ara volumus offerre. Rursum per casulam nonnulli rectè intelligi sentiunt opera iustitiæ: vt vniuersalis est virtus, & virtutes omnes suo ambitu complectens, qua vt ornatissimo animæ amiciti sacordos decorari debet ac supernestiri: cum in conspectum sui regis, munus illi oblaturus, procedit, ne aut nudus appareat, aut sordidis vestimentis squalidus: & Idcirco oculis summæ maiestatis merito displiceat. B i s Quod

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EXPO. 19 outer darkness: where there shall be weeping and gnashing of teeth. This moreover, sacred authors interpret this wedding garment as charity: < Iacob. 7> which covers a multitude of sins, and embraces within its scope and bosom all the commandments of the divine law, as the Apostle says. He who loves his neighbor has fulfilled the law; therefore the fullness of the law is charity. With this virtue the priest ought to be adorned, when, about to immolate the holy victim to God < Rom. 13>, he approaches the altar: blessed Paul clearly shows this, when he warns that all our works must be performed in charity, and when he also testifies that without charity no virtue, no exercises of good works, can profit us for salvation: < I. Cor. 16> neither knowledge of divine things, nor faith, nor endurance of sufferings, nor liberality to the poor. The Lord also demonstrates the same not obscurely in the Gospel, saying: If you offer your gift at the altar, and there remember that your brother has something against you, leave your gift there before the altar, and go first to be reconciled to your brother; and then, coming, you shall offer your gift. Behold, the Lord does not wish a earthly and bodily gift to be offered on the altar while the soul is embittered toward a brother and alien to charity; how much more < Matth. 9> in the offering of that supernal gift, which has been granted to us from above, does He require that nothing of indignation, or anything that wounds fraternal charity, should hide in the heart of the one offering. And this also, in a figure and in the veil of the old law, the Lord designated in Leviticus, when He says: But the fire on the altar shall always burn; the priest shall nourish it, adding great wood each day. And a little later: This is the perpetual fire that shall never fail on the altar. For there, under the name of fire, if a mystical sense is sought, charity is signified, which on the altar of our heart ought always to burn < Levi. 6> toward God and neighbor with a burning heat; nor should it ever fail, either in time or be quenched, if indeed we wish to offer a pleasing sacrifice to God on that innermost altar of our heart. Again, some rightly think the chasuble to signify works of justice: since it is a universal virtue, embracing all virtues within its scope, with which, as with the most ornate garment, the priest ought to be adorned and over-clothed, when he comes into the sight of his king, about to offer him a gift, lest he appear either naked or filthy with sordid garments and so be deservedly displeasing to the eyes of supreme majesty. B i s Which

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EXPO. 21 teris instituti, quandoquidem vt lex vna ad alteram se ha bet legem: ita ministri altaris vnius legis ministros alte- rius. Idcirco pontificali consecratione benedicuntur sa- cerdotes, institunturque ministri altaris & sacrificij in eo offerendi: certis quibusdam gradibus ordinum ac promo tionum ad sortem ecclesiasticam, quarum fastigiu[m] & cul- men: est ipse sacerdotalis ordo. quo perfecte consumma- teque ad regis supercelestis famulitium asciscuntur atque designantur. Quocirca decet eos & sacra eruditione cæte ros antecellere, vitæque integritate & sanctimonia: sicut & dignitate ecclesiastica reliquos anteeunt, quemadmo- dum in opusculo de vita & moribus sacerdotum, superio- ribus annis à nobis ædito: latius ostendumus. Vbi de ipso- rum dignitate, augustiæque authoritate: quibus item efful- <Levi. 21> gere debent ornamentis animi, scientia inquam & virtu- te: & quibus esse præditi moribus, diffuse disseruimus. 17 Id vnum tamen hic obiter est adiiciendum, cum veteris testameti sacerdotes iubentur esse sancti deo suo: longe valentiore ratione & legis evangelicæ ministros sa- cerdotalis ordinis, sanctos esse decet suo & omnium domi no. Dicitur auté sanctum secundu[m] vna[m] acceptionem in sa- cris literis protritam: quod domino consecratum est, & ab iis quæ prophana sunt segregatum, vt vestes sanctæ, loca sancta, calices sancti. Secundum quam rationem, nouæ le- gis sacerdotes sanctos esse planum est. quoniâ dicati sunt diuino ministerio: & à laicorum coeto ac plebe, professio- ne disseparati. Quod cum ita se habeat: par est eos etia[m] à frequenti & quotidiano laicorum contubernio penitus es se debere alienos, ne ex assidua cum illis conversatione in computationibus, symposiis & ludis: imbuantur sacerdo- tes laicorum moribus omnino secularibus, & spiritualia odio habeant exercitia. Vnde & ecclesiasticus ordo con- temptui habeatur à cæteris: vertaturque in sibilum, irri- sionem, & ludibrium. Scriptum vti que est in psalmo de fi- liis Israel. Commixti sunt inter gentes & didicerunt ope- ra eorum. At non pro solis illis scriptum est: sed & pro no- bis, vt exemplo illoru[m] cognoscamus, quòd sicut ipse Cha- <Psal. 105> nanæis contra domini mandatu[m] commixti, consortio eoru[m] pertracti sunt ad spurcitas cultus idoloru[m], ita viri eccle- siastici si crebrâ habuerint cu[m] laicis in conuictu familiari- tatem: B iij

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...of the institution, since one law relates itself to another as one law: so the ministers of one altar are the ministers of the other law. Therefore priests are blessed by pontifical consecration, and are established as ministers of the altar and of the sacrifice to be offered therein: by certain grades of orders and promotions to an ecclesiastical rank, whose summit and pinnacle is the priestly order itself, by which they are perfectly and completely admitted and designated to the service of the heavenly king. Wherefore it is fitting that they surpass others in sacred learning, and in integrity of life and holiness, just as they excel the rest in ecclesiastical dignity, as in the little work On the Life and Morals of Priests, published by us in previous years, we have more fully shown. There we discussed at length their dignity and august authority: and likewise with what ornaments of mind they ought to shine, namely knowledge and virtue: and with what morals they ought to be endowed. 17 Yet this one thing must here be added in passing: since in the Old Testament priests are commanded to be holy to their God, by a far stronger reason it is fitting that the ministers of the evangelical law, of the priestly order, be holy to their own and to everyone’s Lord. And “holy” is said, according to one common sense used in the sacred writings, of what is consecrated to the Lord and separated from profane things, as holy vestments, holy places, holy chalices. According to this understanding, it is clear that the priests of the new law must be holy, since they are devoted to divine ministry and, by profession, separated from the company and common people of the laity. Since this is so, it is fitting that they also ought to be entirely alien from the frequent and daily companionship of the laity, lest from constant conversation with them in gatherings, banquets, and games the priests be imbued with the wholly secular morals of the laity, and come to hate spiritual exercises. Hence the ecclesiastical order is held in contempt by others and becomes a byword, mockery, and laughingstock. It is indeed written in the psalm concerning the sons of Israel: “They were mingled among the nations and learned their works.” But this was not written for them alone, but also for us, that by their example we may understand that, just as the very Chanaanites, mingled contrary to the Lord’s command and drawn into fellowship with them, were led to the foulness of idolatrous worship, so ecclesiastical men, if they have frequent familiarity in close association with laymen: B iij

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SACERDOT. tatem: facile ex huiusmodi consuetudine contrahet sordi dos ac improbos illorum mores, ab honestate dedicato- rum tepli ministerio viroru longe abhorrentes, animum- que induent secularem moribus illis respondente. Vt igi- tur hoc modo, integrè & verè facti sint deo sacerdotes no ui testamenti, sicut & esse debent: laicoru[m] societatem fre- quentemque conuersatione, 1ura ipsa sanctionesq; patru[m] viris ecclesiasticis districte prohibent, na[m] quos studiorum disparitas separat: morum quoque similitudo debet seium gere Quippe. 16. Quæs 7. ca. in nouo. dicit Hispalense co[n] cilium. Cohærere & coniungi no[n] possunt: quibus vota & studia sunt diuersa. Et in vno eodemque officio (mutuæ scilicet co[n]gressionis ac co[n]suetudinis) no[n] debet dispar esse professio. Quod etia[m] diuina lege prohibetur. dicete Moy se. No arabis in boue simul & alino, id est homines diuersæ professionis: in vno officio (familiaritatis inqua[m] quoti dianæ & sodalitij) non sociabis. Rursum dicit ecclesiasticus. Omne animal diligit simile sibi: sic & omnis homo p[ro]ximum sibi. Omnis caro ad sibi coniungetur: & omnis homo simili sui sociabitur. Sicut com[m]unicabit lupus agni a- liquando: sic peccator iusto. Quæ com[m]unicatio sancto ho mini ad cane[m], aut quæ pars bona diuiti ad pauperé? Cui igi tur diuersi generis animalia nullâ dinoscuntur adinuicem habere societatem: vt cygnus ad coruum, agnus ad alinu[m], equus ad bouem: miru[m] sanè est sacerdotes ipsos ita à na- tura edoctos, eorum consortio iungi qui omnino alienæ sunt professionis atque vocationis à sorte ac dignitate, & eam ob rem nequaqua[m] sanctos esse deo suo: vt deberent. 17 Præterea secundum alteram significatione[m] etia[m] san- ctæ scripturæ domesticam & consuetam: sanctum illud di- citur, quod incoquinatum est & ab omni impuritatis labe alienum. Secundum qua[m] nuncupationem: sæpius incul- cat auribus populi Israelitici domin[us]. Sancti estote: quo- niam ego sanctus sum. Et hoc etia[m] modo sanctos esse sum- mopere decet ipsos sacerdotes domini nouæ legis mini- stros: quandoquidem necesse est ipsos esse incontamina- tos ab omni carnali spurcitia, & mundos. Quemadmodu[m] in Leuitico de sacerdotibus illius veteris ritus loquens do minus ait: Sancti erunt deo suo: & non polluent nomé e- ius. Incensum enim domini & panes dei sui offerunt: & ideo

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PRIEST. ...by this kind of habit he will easily contract the sordid and wicked morals of those men, far removed from the honesty of men dedicated to the ministry of the temple, and he will put on a secular mind responding to those manners. Therefore, so that in this way they may truly and wholly be made priests of God of the New Testament, as they ought to be: the laws themselves and the decrees of the fathers strictly forbid clerics the society and frequent conversation of laymen; for those whom a difference of studies separates, a similarity of manners ought also to keep apart. For the Council of Seville says in the Quæst. 7, c. in nouo: “Those whose vows and studies are diverse cannot be joined and united.” And in one and the same office, namely of mutual intercourse and companionship, the profession ought not to be different. This is also forbidden by divine law. For Moses says, “Thou shalt not plough with an ox and an ass together,” that is, men of different profession: in one office of familiarity, I mean of daily companionship and fellowship, you shall not associate them. Again Ecclesiasticus says, “Every animal loves its like; so also every man his neighbor. All flesh shall be joined to itself, and every man shall be associated with one like himself. As the wolf will at some time share with the lamb, so the sinner with the just man. What fellowship has a holy man with a dog, or what part has a good man with a rich man and a poor one?” Therefore, since animals of different kinds are known to have no society with one another at all—such as the swan with the raven, the lamb with the wolf, the horse with the ox—it is surely a wonder that priests themselves, though taught by nature, should be joined to the companionship of those who are altogether of a foreign profession and calling, differing in lot and dignity, and for that reason should by no means be holy to their God, as they ought to be. 17. Furthermore, according to another meaning also of Holy Scripture, in the common and usual sense, that is called holy which is unpolluted and free from every stain of impurity. According to this usage the Lord repeatedly impresses upon the ears of the people of Israel: “Be ye holy, because I am holy.” And in this way too it especially befits the priests of the Lord, the ministers of the New Law, to be holy, since it is necessary that they be undefiled by every carnal filth and pure. For in Leviticus, speaking of the priests of that ancient rite, the Lord says: “They shall be holy unto their God, and shall not profane his name. For they offer the incense of the Lord and the breads of their God:” and therefore...

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EX PO. 27 generatim proponentes. Sanè quoniam in illo totum nostræ salutis mysterium comprehenditur: ideò cum maiori solennitate quàm cætera sacramenta, ipsum altaris sacrificium merito peragitur. Quod immolaturus sacerdos, sacris indutus vestibus primum peccata sua publicè confiteatur: quoniam iustus in principio accusator est sui, & huius modi humiliatione ante conspectum dei: se disponit ad gratiam consequendam. Deinde inchoat ipsius missæ officium ad laude diuina: quæ fit in introitu, sumpto plerumque ex psalterio, vt plurimum enim alicuius psalmi versus cantatur ad introitum: & deinde eiusdem psalmi principiu[m] subnectitur, cum laude superdiuinæ trinitatis, quoniam vt author est beatus Dionysius in libro de ecclesiastica <Dionys.> hierarchia: in psalmis comprehenditur per modum laudis, quicquid in sacra scriptura continetur. Subiungit illi continuò commemorationem præsentis miseriæ: cum dei misericordiam exposcit, dicendo ter kyrie eleison ad patrem, ter Christe eleison ad filium, & demùm ter kyrie eleison ad spiritum sanctum: contra triplicem miseriam huius mundi scilicet ignorantiæ, culpæ, & poenæ. Cui prouinus sacerdos subnectit cælestis gloriæ mentionem: ad quam tendu[n]t homines per præsentem miseriam, concinens suauem illum hymnum angelicum: gloria in excellis deo, qui in illis canitur festis: in quibus cælestis gloriæ fit commemorationem. Postea orationem facit sacerdos pro seipso & populo: vt digni habeantur tantis mysteriis percipiendis & audiendis. Et hæc omnia hactenus dicta, præparatoria sunt ipsius sacerdotis ad digne agenda ea quæ consequuntur: secundum illud Ecclesiastici dictum. Ante orationem præpara animâ <Eccl. 18.> tuam. Post modum in ipsius missæ sacrificio traditur fidelis populi instructio: in iis quæ ad fidem pertinent: & illa fit introductorie ac præparatione quadam per doctrinam prophetarum ac apostolorum: quæ in ecclesia legitur loco epistolæ per lectores & subdiaconis. Postquam lectionem cantatur graduale: quòd spiritualem significat exultationem, vel tractus in officiis luctuosis, significans spiritualem gemitu[m], quòd hæc duo ex prædicta doctrina epistolari debeant sequi in populo. Perfectè autem instruitur fidelis populus per doctrinâ Christi in euangelio cote[n]ta: quæ

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EX PO. 27 generatim proponentes. For since in it the whole mystery of our salvation is contained, therefore with greater solemnity than the other sacraments, the sacrifice of the altar itself is rightly carried out. The priest, about to offer it, vested in sacred garments, first publicly confesses his sins: for the righteous, at the beginning, is an accuser of himself, and by this kind of humiliation before the sight of God he disposes himself to obtain grace. Then he begins the office of the Mass itself with divine praise, which is made in the Introit, usually taken from the Psalter; for most often a verse of some psalm is sung for the Introit, and then the beginning of the same psalm is added, with praise of the superdivine Trinity, because, as the blessed Dionysius says in the book On the Ecclesiastical Hierarchy, in the psalms, whatever is contained in Sacred Scripture is comprehended under the form of praise. To this he immediately adds a remembrance of present misery, when he asks for God’s mercy, saying Kyrie eleison three times to the Father, Christe eleison three times to the Son, and finally Kyrie eleison three times to the Holy Spirit, against the triple misery of this world, namely ignorance, guilt, and punishment. To this the priest then adds mention of heavenly glory, toward which men tend through present misery, singing that sweet angelic hymn: Gloria in excelsis Deo, which is sung on those feasts in which a commemoration of heavenly glory is made. Afterwards the priest says a prayer for himself and for the people, that they may be deemed worthy to receive and hear such great mysteries. And all these things said thus far are preparatory for the priest himself to perform worthily the things that follow, according to that saying of Ecclesiasticus: Before prayer prepare your soul . Afterwards, in the sacrifice of the Mass itself, the instruction of the faithful people is given, in those things that pertain to the faith, and that is done as an introduction and in a certain preparation through the doctrine of the prophets and apostles, which in the Church is read in place of the Epistle by the readers and subdeacons. After the lesson the Gradual is sung, which signifies spiritual exultation, or, in mournful offices, a tract, signifying spiritual groaning, because these two must follow from the aforesaid epistolary doctrine in the people. But the faithful people are perfectly instructed through the doctrine of Christ contained in the Gospel, which

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28 SACERDOT. ad supremis legitur ministris, scilicet diaconis. Deinde vt rectæ fidei documentis instituantur omnes: cantatur symbolum fidei, quo & ipse populus: cum doctrina euangelica soliditatem suæ fidei profitetur. Cantatur autem illud symbolum in festis Christi præsertim, & beatæ virginis ac apostolorum qui hâc fidem præcipuè plantarunt & fundauerut. Instructo autem his modis populo: sit deinceps oblatio sacrificij, in qua primum exprimitur laus populi in cantu offertorij, per quod signatur offeretium lætitia ac hylaritas. secundo sit oratio sacerdotis: ad deo exposcentis vt illa populi oblatio sit deo accepta Circa consecrationem verò sacrificij deinde faciendam: primo excitatur ipse populus ad deuotionem in præfatione, noneturque corda sursum habere ad dominum. Qua finita: laudat fidelis populus dimititatem Christi cum angelicis virtutibus dicens. Sanctus, sanctus, sanctus, & eiusdem humanitatem cum pueris Hebræorum: subdens. Benedictus qui venit in nomine domini. Postea sacerdos secreto comemorat primo quidé illos, pro quibus id offertur sacrificium: vtpote pro ecclesia catholica & iis qui in sublimitate sunt costituti, & peculiariter quosdam nominat qui offerunt id munus vel pro quibus offertur salutaris. Postea sacerdos ipsam accedit consecrationem. In qua primum experit consecrationis effectum: cum ita precatur. Quam oblationem tu deus. Secundo consecrationem peragit per verba Christi: super panem & calicem prolata, in ea parte. Qui pridie quâ pateretur. Tertio præsumptionem ac temeritatem in eo opere excusat: per obedientiam ad mandatum Christi, cu[m] subiungit. Vnde & memores domine. Quarto petit id sacrificiu[m] iam peractu[m] esse deo acceptum: cum subdit. Supra quæ propitio. Postremo postulat huius sacrificij & sacramenti effectum aliis concedi. Primo quidem quantum ad ipsos sumentes: cu[m] oras ait. Supplices te rogam[ur]. Secundo quatu[m] ad vita perfunctos: qui iam amplius id mysterium sumere no[n] possunt, cu[m] subiungit Memento etiam domine. Tertio particulatim quantum ad ipsos sacerdotes offerentes: cu[m] subiicit. Nobis quo- que

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28 SACERDOS. is read among the chief ministers, namely the deacons. Then all are instructed in the documents of right faith: the symbol of faith is sung, by which the people themselves also profess the solidity of their faith through evangelical teaching. This symbol is sung especially on the feasts of Christ, and of the Blessed Virgin and the Apostles, who chiefly planted and founded this faith. When the people have been instructed in these ways, let there then be the offering of the sacrifice, in which first the praise of the people is expressed in the chant of the offertory, by which is signified the joy and gladness of the offering. Second, let there be the prayer of the priest, asking God that that offering of the people may be acceptable to God. Around the consecration of the sacrifice, which is then to be carried out: first the people themselves are stirred to devotion in the preface, and hearts are urged to be lifted up to the Lord. When this is finished, the faithful people praise the divinity of Christ with the angelic powers, saying: Sanctus, sanctus, sanctus; and His humanity with the children of the Hebrews, adding: Benedictus qui venit in nomine Domini. Afterwards the priest in secret commemorates first those for whom the sacrifice is offered, namely for the Catholic Church and those who are placed in authority, and in particular he names certain persons who offer this gift or for whom the saving offering is made. Afterwards the priest proceeds to the consecration itself. In this he first experiences the effect of consecration, when he prays thus: Quam oblationem tu Deus. Second, he carries out the consecration through the words of Christ spoken over the bread and the chalice, in that part: Qui pridie quam pateretur. Third, he excuses the presumption and boldness in that work by obedience to the command of Christ, when he adds: Unde et memores Domine. Fourth, he asks that this sacrifice now accomplished be acceptable to God, when he adds: Supra quae propitio. Finally, he asks that the effect of this sacrifice and sacrament be granted to others. First, indeed, as regards those receiving it, when he says: Supplices te rogamus. Second, as regards those departed from life, who can no longer receive this mystery, when he adds: Memento etiam Domine. Third, particularly as regards the priests themselves who offer it, when he adds: Nobis quo-que

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EXPO. 31 sunt in vnam dictione coalescere. Quis enim obsecro vn- quam nomen vocatiui casus apte annexuerit verbo impe- randi in vna eademque dictione: & ex hisce duabus voci- bus vnam conflauerit voce? Certe no minus refugium mu tuam adinuicé co[n]positione hæ duæ dictiones kyrie eleison apud Græcos, quam hæ duæ dictiones domine miserere, a- pud Latinos. Et Christe eleison apud Græcos: quàm Chri- ste miserere, apud Latinos. Atqui nullus adeò ineptire cre- dendus est: vt dicat hasce duas dictiones, domine miserere: vnam fieri dictionem per compositionem: aut Christe mi- serere, adinuicé vnam constituere vocem co[n]positam. Ne- que igitur æquivalentes illis voces Græcæ, Kyrie eleison: neque Christe eleison adinuicem admittunt co[n]positione. Quòd si quis obiectauerit hanc rationem esse invalida: quoniam vnius linguæ vt Græcæ, dictiones interdum a[n]g- nectuntur ad inuicem ad integrandam tertiam: ex eis coa- litam, & tamen Latinæ dictiones illis respon[n]entes in signi- ficatione: non recipiunt in Latino sermone compositionem sicut edinerso aliquæ dictiones apud Latinos ad inuicem co[n]ponuntur: & tamen consimilis significati Græcæ dictio- nes, recusant in lingua Græca compositionis nexum ac co- pulam, & ita in proposito id vsu venire: cauillator conten- det. Non inficias imus, vtrique dictarum linguaru[m] suâ esse in compositione proprietatem, naturâ ac conditionem, & quæ dictiones in vna earu[m] rectè co[n]ponuntur, interdum in altera non nisi ineptè connecti posse. Verùm nullam esse illarum dictionum etiam apud Græcos compositionem, & illud conuincit: quòd Latini inter illas ponunt interdum integras sententias, complectentes mysteria redemptionis humanæ à Christo factæ: hoc modo. 1 Kyrie, fons bonitatis pater ingenite: à quo bona cu[n]cta procedunt, eleison. 2 kyrie, qui pati natum mundi pro crimine (ipsum vt sal uaret) misisti, eleison. 3 kyrie, qui septiformis das dona pneumatis: à quo cælu[m] terra replentur, eleison. 4 Christe, vnice dei patris genite: quem de virgine nasci- turum mirifice sancti prædixerunt prophetæ, eleison. 5 Christe, hagi: cæli compos regiæ: melos gloriæ cui astas semper pro crimine, angelorum decantat apex, eleison. Chri-

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EXPO. 31 they coalesce into one word. For who, I ask, has ever aptly attached the name of the vocative case to a word of command in one and the same word, and from these two words forged one word? Certainly no less is there a mutual composition between these two words, kyrie eleison, among the Greeks, than between these two words, domine miserere, among the Latins. And Christe eleison among the Greeks, just as Christe miserere among the Latins. Yet no one is to be thought so foolish as to say that these two words, domine miserere, become one word by composition; or that Christe miserere, likewise, forms one compound word. Nor therefore do the equivalent Greek words, Kyrie eleison, or Christe eleison, admit composition with each other. If anyone should object that this reasoning is invalid, because in a single language, such as Greek, words are sometimes joined together to complete a third, made up from them, and yet the corresponding Latin words do not receive composition in the Latin language, just as some words among the Latins are composed with each other, and yet similar Greek words refuse the bond and joining of composition in the Greek language; and so, in the present case, this should happen, the critic will insist. We do not deny that each of the said languages has its own special property, nature, and condition in composition, and that words which are rightly compounded in one of them can sometimes be joined in the other only awkwardly. Nevertheless, that there is no composition of those words even among the Greeks is proved by this: that the Latins sometimes insert entire sentences among them, containing the mysteries of human redemption accomplished by Christ, in this way: 1 Kyrie, fons bonitatis pater ingenite: à quo bona cuncta procedunt, eleison. 2 Kyrie, who sent your Son to suffer for the sin of the world, so that he might save it, eleison. 3 Kyrie, who give the sevenfold gifts of the Spirit, from whom heaven and earth are filled, eleison. 4 Christe, only begotten of God the Father: whom the holy prophets foretold would be born wondrously of a virgin, eleison. 5 Christe, holy, the ornament of the heavenly royal court: the hymn of glory, at whose side you always stand for the sin, the highest choir of angels sings, eleison. Chri-

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EXPO. 33 pter inscitiâ & ignorantiam intelligenti[us] non pronunciât syllabam tu semel & iterum: vt deberent, & idcirco ineptè confundunt duas illas dictiones in vna. Haud secus in hac oratione Kyrie eleison, duæ sunt omnino inter se diuersæ dictiones: distinctæ proferendæ neque in vnam vnquam confundendæ, quamuis co[n]simitis litera e sit finis vnius da tarum dictionum, & principiu[m] alterius, diuersa tamen secundum numerus. Propter quam eiusdem secundum speciem literæ e identitatem, inducta est præsertim illa confusio duarum illarum dictionu[m] Græcarum in vna. quòd putaretur illa litera semel tantu[m] proferri debere, cum sit bis pronuncianda: semel scilicet in fine prioris dictionis, & semel in principio alterius: cu[m] intermedia paulatione prolationis. Vnde no[n] minus absurdum putari debet ac ineptus duas illas dictiones Græcas coniunctim pronunciare per vnicum e, hoc pacto kyrieeleison, Christeleison: quàm ad hanc sacerdotis vocem dominus vubiscu[m]: respondere confusis in vna[m] duabus dictionibus, & cum spirituo. qua quidem resp[on]sione nihil ineptius aut magis ridiculum. Idem enim prorsus & co[n]simitis est vtriusque prolationis error & ex eodem emanans fonte crassa scilicet ignorantia sermonis tum Græci tu[m] Latini. Secunda[m] aute[m] prolationem illam: Latini refutant omnes. A Equa igitur ratione pariq[ue] iudicio: & primam repudiare debent, quod intendimus: Quocirca seiunctim proferendæ sunt illæ dictiones: vt diuersæ, & magno adinuicem discrimine selunctæ, quarum prior, nome[m] est: posterior verò verbum, & ex illis integra formatur oratio deprecatiua: & diuinæ misericordiæ imploratoria. Quod si ex ipsis (vt putant vulgares) vna[m] co[n]te xitur dictio imposita: velim eos sciscitari quidna[m] significet ea dictio, & quomodo perfecta[m] possit constituere sententiâ[m] co[m]pleat: sed verbi adiecti indigeat adminiculo. At verò kyrie eleison: perfecta est oratio, & pleni perfectiq[ue] sensus significatiua: tantundem signans atque domine misere. Sic & Christe eleison: absoluta est & co[m]pleta oratio, idem signans quod Christe miserere. Demum obiiciat quispiam antiquæ co[n]suetudini esse innitendum, illamque pro authoritate habendam, quæ dictiones illas coniunctim semper protulit, & scribendas exibuit. Admitto equidem rectam consuetudinem & rationi doctrinali consentaneam

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EXPO. 33 because of ignorance and lack of understanding, they do not pronounce the syllable twice, as they ought, but foolishly confuse those two words into one. No differently in this expression, Kyrie eleison, there are altogether two different words, distinct in pronunciation and never to be confused into one, although the letter e, the end of one of the words and the beginning of the other, is similar; yet according to number they are different. Because of the identity of that same letter e in species, there has arisen especially that confusion of those two Greek words into one, because it was thought that that letter ought to be uttered only once, when it must be pronounced twice: once, namely, at the end of the earlier word, and once at the beginning of the other, with a slight pause between the utterances. Hence it should be considered no less absurd and foolish to pronounce those two Greek words together by a single e, in this way kyrieeleison, Christeleison, than, to this priest’s voice, Dominus vobiscum: to respond with two words confused into one, and with spirit. Indeed, there is nothing more foolish or more ridiculous than such a response. For the error of both pronunciations is altogether the same and similar, and comes from the same source, namely gross ignorance of both the Greek and the Latin language. But that second pronunciation: the Latins all reject. By the same reasoning and with equal judgment, therefore, they ought to reject the first as well, which is what we intend. Wherefore those words ought to be pronounced separately, as different and distinguished from one another by a great difference, of which the former is a noun and the latter a verb, and from them is formed a complete supplicatory prayer and one imploring divine mercy. But if, as ordinary people think, one word is made out of them, I would like to ask them what that word means, and how it can constitute a perfect sentence, since it needs the aid of an added verb. But kyrie eleison is a perfect prayer, and significant of a full and perfect sense, meaning as much as “Lord, have mercy.” So too Christe eleison is a complete and perfect prayer, meaning the same as “Christ, have mercy.” Finally, someone may object that one must rely on ancient custom, and that it should be held as authority, since it has always uttered those words together and brought them forth to be written. I readily admit a right custom, and one in agreement with doctrinal reason.

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SYMBO. insurgentes hæresees resecandas, adiecit. Quare vtraque sententia cum veritate facile constat: & vtraque denominatio, siue Nicæni siue Constantinopolitani symboli est recta. Quoniam enim vna vtriusque cõcilij est fides catholica in hoc symbolo expressa: non debet de nomine ipsius grauis esse controuersia. Diuiditur autem hoc maius (vt vocant) symbolum in duodecim articulos: specialisque particulas: aliquam orthodoxæ fidei sentetiam peculariter exprimentes: sicut symbolum apostoloru[m] (quod minus vocant: quia breuius est & constrictius) duodecim etiam complectitur articulos, respondentes duodecim apostolis, quorum singuli suum articulum illi colligendo adiecerunt. Respondent autem certo ordine co[n]firmitateque sententiæ: articuli huius symboli articulis symboli apostolorunt. Primus scilicet vnius, cum primo alterius eandem enuncians sententiam: & secundus cum secundo, & ita deinceps. Idque solum inter ea duo est discrimen, quòd huius Nicæni symboli articuli longiores sunt & plixiores. quoniam ob improbam hæreticorum importunitatem oportuit deinceps multa particulatim exprimere: quæ in exordio nascentis ecclesiæ erant suppressa. & ad hanc faciundam declarationem pro confutandis hæresibus, opus fuit complura addere, prius no[n] expressa. Vtriusque autem dictoru[m] symbolorum concordia & cõciliatio per singulos articulos, mutuusque responsus: sequenti descriptione patescit. Concordia symbolorum. Symbolu[m] Apostoloru[m]. Symbolu[m] Nicænu[m]. PETRVS 1 Credo in deu[m] patrem omnipotente[m], creatorem cali & terra. ANDREAS. 2 Et in Iesu Christum, filium dei vnicu[m], dominum nostrum. IACOBVS Credo in vnum deu[m] patrem omnipotente[m], factorem cali & terræ: visibilium omnium & inuisibiliu[m]. Et in vnu[m] dominu[m] Iesum Christum filium dei vnigenitum: & ex patre natu[m] ante omnia secula, deu[m] de deo lumen de lumine, deu[m] veru[m] de deo vero genitu[m], no[n] factu[m] cõsu[m] stauale[m] patri, p[er] que[m] o[mn]ia facta sunt.

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SYMBO. He added that insurgent heresies should be cut away. Therefore both opinions agree easily with the truth; and each designation, whether of the Nicene or of the Constantinopolitan symbol, is correct. For since the Catholic faith of both councils is the same and is expressed in this symbol, there ought not to be a serious controversy about its name. This greater symbol, as they call it, is divided into twelve articles, and special parts, each expressing in a particular way some doctrine of the orthodox faith: just as the symbol of the apostles (which they call the lesser, because it is shorter and more compressed) also includes twelve articles, corresponding to the twelve apostles, each of whom added his own article when they compiled it. But the articles of this symbol correspond in a certain order and with firm agreement of meaning to the articles of the symbol of the apostles. Namely, the first of one, stating the same meaning as the first of the other; and the second with the second, and so on. And this is the only difference between those two, that the articles of this Nicene symbol are longer and more complex, since, because of the shameless persistence of the heretics, it was necessary thereafter to express many things in detail which in the beginning of the rising church had been suppressed. And for the purpose of making this declaration for the refutation of heresies, it was necessary to add many things previously not expressed. The concordance and reconciliation of each of the said symbols, however, article by article, and their mutual correspondence, is made clear by the following description. Concordance of the symbols. Symbol of the Apostles. Symbol of Nicea. PETRUS 1 I believe in God the Father Almighty, creator of heaven and earth. ANDREAS. 2 And in Jesus Christ, his only Son, our Lord. IACOBUS I believe in one God the Father Almighty, maker of heaven and earth: of all things visible and invisible. And in one Lord Jesus Christ, the only-begotten Son of God: and born of the Father before all ages, God from God, light from light, true God from true God, begotten, not made, consubstantial with the Father, by whom all things were made.

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EXO. 41 3 Qui conceptus est despiritu sancto: natus ex Maria virgine. IOANNES. 4 Passus sub pontio Pilato: crucifixus, mortuus & sepultus. PHILIPPVS. 5 Descendit ad inferna: tertia die resurrexit à mortuis. BARTHOLOM. 6 Ascendit ad cælos: sedet ad dexteram deipatris omnipotêris. THOMAS. 7 Ludè vēturus est iudecare viuos & mor suos. MATTHAEVS 8 Credo in spiritu sanctum. IACOBVS. 9 Sanctam ecclesiam catholicam, sanctorum communionem SIMON. 10 Remissionem peccatorum. THADEVS. 11 Carnis resurrectionem. MATTIAS. 12 Vitam æternâ. Qui propter nos homines & p[ro]pter nostra saluté: descèdit de cælis & incarnatus est de spiritu sancto ex Maria virgine, & homo facto est Crucifixus etiam pro nobis sub Pontio Pilato: passus & sepultus. Et resurrexit tertia die secundum scripturas. Et ascendit in cælum: sedet ad dexteram patris. Et iterum vēturus est cum gloria iudicare viuos & mortuos: cuius regni non erit finis. Et spiritum sanctu dominum & viuificantem, qui ex patre filiôque procedit, qui cum patre & filio simul adoratur & conglorificatur qui locutus est per prophetas. Et vnam sanctam catholicam & apostolicam ecclesiam. Confiteor vnum baptisma in remissionem peccatorum. Et expecto resurrectione mortuorum. Et vitam venturi seculi. Amen. AN-

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EXO. 41 3 Who was conceived by the Holy Spirit; born of the Virgin Mary. IOANNES. 4 Suffered under Pontius Pilate; was crucified, dead, and buried. PHILIPPVS. 5 He descended into hell; the third day he rose again from the dead. BARTHOLOM. 6 He ascended into heaven; sitteth at the right hand of God the Father almighty. THOMAS. 7 From thence he shall come to judge the living and the dead. MATTHAEVS 8 I believe in the Holy Spirit. IACOBVS. 9 The holy catholic church, the communion of saints, SIMON. 10 The forgiveness of sins. THADEVS. 11 The resurrection of the flesh. MATTIAS. 12 Life everlasting. Who for us men and for our salvation came down from heaven and was incarnate by the Holy Spirit of the Virgin Mary, and was made man. Crucified also for us under Pontius Pilate; suffered and was buried. And the third day he rose again according to the scriptures. And ascended into heaven: sitteth at the right hand of the Father. And he shall come again with glory to judge the living and the dead: of whose kingdom there shall be no end. And I believe in the Holy Spirit, the Lord and giver of life, who proceedeth from the Father and the Son, who with the Father and the Son together is worshipped and glorified, who spake by the prophets. And in one holy catholic and apostolic church. I confess one baptism for the remission of sins. And I look for the resurrection of the dead. And the life of the world to come. Amen. AN-

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EXPO. 45 nunquam splendor, & cæteris nominibus cõformis significationis. Lumen, Ioannes primo capite. < Ioann. 1> Hic venit intestetimonium: vt testimonium perhiberet de lumine. Non erat ille lux: sed vt testimonium perhiberet de lumine. < Psal. 35> Vbi nomine luminis: vtroque in loco filius dei signatur. Et propheta in psalmo. < Ioann. 1> Quoniam apud te est fons vitæ: & in lumine tuo videbimus lumen. < Psal. 43> Lux. Ioannes primo capite Erat lux vera, quæ illuminat omnem hominem veniente in hunc mundu. Et propheta in psalmo. < Sapi. 7> Emitte lucem tuâ & veritatem tuam, ipsa me deduxerunt & adduxerunt in montem sanctum tuum, & in taberuacula tua. Vbi nuncupatione lucis, vtrobique dei filius indicatur. < Hebre. 1> Candor. Sapientiæ septimo cap. de æterna sapientia: quæ dei filius est Vapor est virtutis dei, & emanatio quædam est claritatis omnipotentis dei syncæra: & ideo nihil inquinatum in eâ incurrit. < Esaiæ 53> Candor enim est lucis æternæ, & speculum sine macula dei maiestatis. < Psal. 81> Splendor, Paulus ad Hebræos. Qui cum sit splendor gloriæ patris: & figura substantiæ eius. Neque abre, lumen de lumine, siue lux de luce dicitur hic dei filius, quoniam in rebus sensibilibus nulla est productio propinquior atque vicinior illi æternæ generationi filij à patre (quæ est inenarrabilis, vt ait propheta) neque vlla ad hanc superdiuinam generationem exprimendam accommodatior est, quàm generatio splendoris de lumine Et præterea quoniam Arrhiani & Eunomiani illis impietate non dispare. inter execrandas blasphemias suas eumuerunt & hanc, quòd dei filius non verus esset deus, neque natura. sed sola nuncupatione & communione nominis diceretur deus quemadmodum etiam de hominibus dicit Psalmus. < Psal. 81> Ego dixi, dijestis, & filij excelsi omnes. ad confutandam hanc vesaniam, fides catholica cõfitetur hic ipsum dei filiu esse veru deu, natu de patre deo vero. quæadmodu naturali pductioe nascitur homo ver de homine verò, & ver flos de verò flore. Insuper cõfixerunt Arrhiani filiu dei factu esse, & ex nihilo à deo patre formatum: idcirco posuerunt ipsum diuersam à patre habere substantiam, penitúsqe diuisam. Orthodoxa verò fides profitetur cum genitum ex substantia patris, & ipsi gignenti omnino natura consimilem. Negat autem cum factum à patre: quoniam factura neque ex facientis est substantia, neque,

Transcription: Translated (English)

EXPO. 45 never splendor, and conformable in meaning to the other names. Light. In the first chapter of John. <John 1> “He came for a testimony, that he might bear witness to the light. He was not that light, but that he might bear witness of the light.” <Ps. 35> Where by the name of light, in both places the Son of God is designated. And the prophet in the psalm. <John 1> “For with thee is the fountain of life: and in thy light we shall see light.” <Ps. 43> Light. In the first chapter of John: “That was the true light, which enlighteneth every man coming into this world.” And the prophet in the psalm. <Wisd. 7> “Send forth thy light and thy truth: they have led me and brought me unto thy holy mountain, and into thy tabernacles.” Where by the designation of light, in both places the Son of God is indicated. <Heb. 1> Candor. In the seventh chapter of Wisdom, concerning eternal Wisdom, which is the Son of God: “She is the vapor of the power of God, and a certain pure emanation of the brightness of the Almighty God; and therefore nothing defiled enters into her.” <Isa. 53> “For candor is the brightness of eternal light, and the mirror without stain of the majesty of God.” <Ps. 81> Splendor. Paul to the Hebrews: “Who, being the brightness of the Father’s glory, and the express image of his substance.” Nor indeed here is the Son of God said to be light from light, or light from light, because in sensible things there is no production nearer or more similar to that eternal generation of the Son from the Father (which is ineffable, as the prophet says), nor is there any more fitting way to express this superdivine generation than by the generation of splendor from light. And moreover, because the Arians and Eunomians, not less in impiety, among their execrable blasphemies asserted this also: that the Son of God was not true God, nor by nature, but was called God only by name and by participation in the name, just as the Psalm also says of men. <Ps. 81> “I said, ye are gods, and all of you the sons of the most High.” To confute this madness, the Catholic faith confesses here that the Son of God himself is true God, born of God the Father, true God; just as by natural production man is born true from true man, and a true flower from a true flower. Furthermore, the Arians maintained that the Son of God was made, and formed by God the Father out of nothing: therefore they held that he had a substance diverse from the Father’s, and wholly separated. But the orthodox faith professes that he was begotten from the substance of the Father, and altogether naturally like the one begetting him. It denies, however, that he was made by the Father: because what is made is neither from the substance of the one making it, nor,

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EX PO. 47 gustinus, ait. Nulla causa veni[n]di fuit Christo, nisi vt pec catores saluos faceret. Tolle morbos, tolle vulnera, & nul la est causa medicinę. Sed venit de cęlo magnus medicus: quia magnus per totum orbem terræ iacebat ægrotus. Ipse ægrotus, genus humanum, quod totum perierat, ex quo peccauit vnus in quo erat totum. Sed venit vnus sine pec cato: vt saluos faceret omnes à peccato. Hæc Augustinus. Demùm angelus idem confirmat, dicens ad Ioseph de filio dei iam concepto. Vocabis nomen eius Iesum, ipse enim saluum faciet populum à peccatis eorum. Descendit autem de cælis dei filius, non quidé quod per incarnationem cælos dimiserit, aut ante incarnationem in terris nô fuerit, qui per prophetam se cælum & terram implere co[n] testatur. Et in terris degens, ait ad Nicodemum. Nemo ascendit in cælum nisi qui descendit de cælo, filius hominis qui est in cælo. Et rursum ad Philippum. Non credis quia ego in patre, & pater in me est? Sed de cælis descendisse se dicitur filius dei, quia per susceptione nostræ naturæ, nouo existédi modo in terra esse incepit, scilicet per vnionem hypostaticam, diuinitatisq[ue]; cum humanitate in vna persona coniunctionem, secudum quem modum antè non fuerat in terris. Hoc autem loquendi schema, ex uangelio desumptum est, vbi dominus noster dicit de seipso. Descendi de cælo non vt faciam voluntatem meam, sed voluntatem eius qui misit me patris. Et iterum. Hic est panis viuus, qui de cælo descendit. Cæterùm quòd de spiritu sancto incarnatus est, ex Maria virgine, ostédut verba angeli ad ipsam sacrosactam virgine Spiritus (inquit) sanctus superueniet in te, & virtus altissimi obúbrabit tibi. Ipsius item verba ad Ioseph virum Mariæ. Quod in ea natum est, de spiritu sancto est. Denique cum in pronunciatione huius symboli dicitur illa particula, & homo factus est, & in euangelio sancti Ioannis ea particula, eandem aliis verbis exprimens sententiam, & verbum caro factum est, commendanda sane & studiosè semper obseruanda est à quouis proferente humilis genuum flexio atque inclinatio ad terram, ex ritu ecclesiastico religiose instituta in repræsentationem & venerationem illius extimæ humilitatis, qua exinaniuit seipsum & humiliauit filius dei: formam serui accipiens, & habitu inuentus vt

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EX PO. 47 Augustine says: There was no cause for Christ to come except to make sinners safe. Take away diseases, take away wounds, and there is no cause for medicine. But the great physician came down from heaven, because a great sick man lay throughout the whole world. The sick man himself was the human race, which had all perished, since one sinned in whom all were. But one came without sin, to make all safe from sin. This is Augustine. Finally the angel confirms the same, saying to Joseph about the Son of God already conceived: You shall call his name Jesus, for he himself will save his people from their sins. And the Son of God descended from heaven, not because by the incarnation he left heaven, or because before the incarnation he had not been on earth, who through the prophet declares that he fills heaven and earth. And while dwelling on earth, he says to Nicodemus: No one has ascended into heaven except the one who descended from heaven, the Son of Man who is in heaven. And again to Philip: Do you not believe that I am in the Father, and the Father in me? But the Son of God is said to have descended from heaven because, through the assumption of our nature, he began in a new way to exist on earth, namely through the hypostatic union and the joining of divinity with humanity in one person, in a manner in which he had not been before on earth. This manner of speaking is taken from the Gospel, where our Lord says of himself: I came down from heaven not to do my own will, but the will of him who sent me, the Father. And again: This is the living bread which came down from heaven. As for the fact that he was incarnate by the Holy Spirit, from the Virgin Mary, the words of the angel to that most holy Virgin show it: The Holy Spirit, he says, will come upon you, and the power of the Most High will overshadow you. Likewise his words to Joseph, the husband of Mary: What is conceived in her is of the Holy Spirit. Finally, when in the pronouncing of this creed that phrase is said, and was made man, and in the Gospel of Saint John that phrase, expressing the same meaning in other words, and the Word was made flesh, then certainly and carefully is always to be commended and observed by whoever utters it the humble bending and bowing of the knees to the earth, religiously instituted by ecclesiastical rite in representation and veneration of that utmost humility by which the Son of God emptied himself and humbled himself, taking the form of a servant, and being found in habit as though...

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50 PRAEFATIO. 7 In septimo articulo. Et iterum venturus est cum gloria. Aduentus Christi ad iudicium in consummatione seculi in hoc articulo denunciatur: futurus quidem cum gloria & maiestate, sicut prior eius adventus in mundum fuerat cum humilitate & exinanitione. Perhibet illud sæpius ipse dominus noster in euangelio: vt cum ait apud Matthæum. Filius hominis venturus est in gloria patris sui cum angelis suis: & tunc reddet vnicuique secundum opera eius. Et apud Lucam. Tunc videbunt filium hominis venientem in nube cum potestate magna & maiestate. Et multis aliis in locis scripturæ, idem exprimitur. < Matth. 16> Porrò quòd regni ipsius Christi non erit finis: perhibet angelus ad sacratissimam virginem, dicens de Christo. < Luc. 2> Et dabit ei dominus deus sedem David patris eius: & regnabit in domo Iacob in æternum, & regni eius non erit finis. Astipulatur illi & Daniel propheta: ita de regno Christi loquens. In diebus autem regnorum illorum suscitabit deus cæli regnum: quod in æternum non dissipabitur, & regnum eius alteri populo non tradetur. < Luc. 1> < Danie. 21> Comminuet autem & consumet omnia regna hæc: & ipsum stabit in æternum. Et idem alio in loco. Aspiciebam in visione noctis & ecce cum nubibus cæli quasi filius hominis veniebat: & vsque ad antiquum dierum peruenit & in conspectu eius obtulerunt cum. Et dedit ei potestatem & honorem & regnum: & omnes populi, tribus & linguæ ipsi seruient. < Danie. 7> Potestas eius, potestas æterna quæ non auferetur: & regnum eius quod non corrumperetur. 8 In octavo articulo. Et in spiritum sanctum, dominum & vivificantem. Hic tertia summæ trinitatis persona exprimitur cum suis proprietatibus: tum essentialibus cum singularibus. Debet autem hic subaudiri verbum, credo: in principio quidem huius symboli positum: & hoc in loco repetendum. Nam in symbolo apostolorum idem verbum hoc loco exprimitur. Cæterum spiritus sanctus, hic dominus credi debere astruitur: ad explodendam hæresim Macedonianoru[m] ponentium spiritum sanctum esse creaturam, patre & filio minorem & quasi vtriusque seruum, ambobusque subiectum. Quæ sane Impia deliramenta prorsus reiiciuntur: cum sicut pater dominus est & filius dominus, Ita & spiritus sanctus esse dominus cre- ditur,

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50 PREFACE. 7 In the seventh article. And he will come again with glory. The coming of Christ to judgment at the consummation of the world is proclaimed in this article: he will indeed come with glory and majesty, just as his first coming into the world had been with humility and self-emptying. Our Lord himself often testifies to this in the Gospel: when he says according to Matthew: The Son of Man will come in the glory of his Father with his angels; and then he will render to every man according to his works. And according to Luke: Then they shall see the Son of Man coming in a cloud with great power and majesty. And in many other places of Scripture, the same is expressed. < Matth. 16> Moreover, that there will be no end to the kingdom of Christ, the angel testifies to the most holy Virgin, saying of Christ. < Luc. 2> And the Lord God shall give him the throne of David his father: and he shall reign in the house of Jacob forever, and of his kingdom there shall be no end. Daniel the prophet also supports this, speaking thus of the kingdom of Christ. In the days of those kingdoms the God of heaven shall raise up a kingdom, which shall never be destroyed, and his kingdom shall not be delivered to another people. < Luc. 1> < Danie. 21> But he shall crush and consume all these kingdoms; and it shall itself remain forever. And the same in another place. I was looking in the vision of the night, and behold, with the clouds of heaven one like the Son of Man was coming; and he came even to the Ancient of Days, and they presented him before him. And he gave him power and honor and kingdom; and all peoples, tribes, and languages shall serve him. < Danie. 7> His power is an everlasting power, which shall not be taken away; and his kingdom which shall not be corrupted. 8 In the eighth article. And in the Holy Spirit, the Lord and giver of life. Here the third person of the supreme Trinity is expressed with his properties: both essential and particular. But here the word I believe must be understood, which was placed at the beginning of this creed, and in this place repeated. For in the Apostles' Creed the same word is expressed in this place. Moreover, the Holy Spirit is here declared to be believed as Lord: to refute the heresy of the Macedonians, who hold that the Holy Spirit is a creature, less than the Father and the Son, and as it were the servant of both, and subject to both. Which truly impious ravings are altogether rejected: since just as the Father is Lord and the Son is Lord, so also the Holy Spirit is believed to be Lord,

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PRAEFATIO. vobis à patre, spiritum veritatis. Ecce missurum se spiritum sanctum promittit filius: & quod antè promiserat, suo tempore expleuit. Sed qui hoc fiet: nisi etiam à filio spiritus sanctus processibiliter prodeat? Postremo de eodem spiritu ad apostolos verba faciens dominus noster ait. ille me clarificabit, quia de meo accipiet, & annunciabit vobis. Atqui de eo quod Christi est: accipere non poterit spiritus sanctus: nisi ab eo quoq; diuina processione intelligatur proficisci, vt ab eodem & substantiam accipiat & sapientiam. Verum hæc in primo libro Ioan[n]is Damasceni de fide orthodoxa, latius sunt pertractata. Quarto loco hic de spiritu sancto crededum proponitur: quòd cum patre & filio simul adoratur & conglorificatur, ad sustollendam illorum impietatem (vt Arrhianorum & Macedonianorum) < Ioan. 16> qui spiritum sanctum esse deum negarunt: creaturam ipsum esse asserentes, & patri filióque inæqualem. At cum hic spiritus sanctus, cum patre & filio simul adorandus prædicatur: protinus consequens est ipsum esse deum, quandoquidem propria adoratio soli deo debetur & exhibenda est. Ad hæc, sine controversia pater in diuina trinitate deus est: itidé & filius est deus. Spiritus autem sanctus vna eademque adoratione cum ipsis colitur: vt dicit huius articuli prima pars. Igitur & Spiritus sanctus est deus, non enim potest creatura eodem honorari cultu quo deus. Cum item conglorificandus, eademque glorificatione qua pater & filius, honorandus hic dicitur spiritus sanctus: omnino patri & filio, perfectione, virtute & maiestate æqualis esse conuincitur. Quibus enim idé debetur cultus honor & gloria: vt omnimodam habeant potestatis, diuinitatis, & perfectionis æqualitatem necesse est. Quinto demùm loco de spiritu sancto præsens articulus credendum offert: quod locutus est per prophetas, ad retundendam illorum insaniam qui dixerunt prophetas ipsos quasi arreptitios & mente captos enunciasse sua oracula & diuina mysteria, vt ea impia assertione detraherent verbis propheticis fidem atque authoritatem: & persuaderent hominibus ipsos prophetas nequaquam intellexisse ea sacra oracula quæ protuleru[n]t, sed more insanoru[m] & non bene mēte constantiu[m] illa eructasse. Veru[m] vnus & idé spiritus qui dedit ipsis eloqui diuina sa ramé 12:

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PREFACE. from the Father, the Spirit of truth. Behold, the Son promises that he will send the Holy Spirit; and what he had promised before, he fulfilled in due time. But how will this come to pass, unless the Holy Spirit also proceeds from the Son? Finally, speaking to the apostles concerning the same Spirit, our Lord says: he will glorify me, because he shall receive of mine and shall announce it to you. Yet the Holy Spirit could not receive what belongs to Christ unless he is also understood to proceed by divine procession from him, so that from the same he also receives substance and wisdom. But these matters are treated at greater length in the first book of John of Damascus, On the Orthodox Faith. In the fourth place, what is to be believed concerning the Holy Spirit is here proposed: that he is adored and glorified together with the Father and the Son, in order to overthrow the impiety of those such as the Arians and Macedonians, who denied that the Holy Spirit is God, asserting that he is a creature and unequal to the Father and the Son. But since this Holy Spirit is proclaimed to be adored together with the Father and the Son, it immediately follows that he is God, since rightful worship belongs and must be given to God alone. Moreover, without controversy the Father is God in the divine Trinity; likewise the Son is God. But the Holy Spirit is worshiped with the same adoration as they are, as the first part of this article says. Therefore the Holy Spirit is also God, for a creature cannot be honored with the same worship as God. Again, since the Holy Spirit is said to be glorified, and to be honored with the same glorification as the Father and the Son, he is altogether proved to be equal to the Father and the Son in perfection, power, and majesty. For those to whom the same worship, honor, and glory are due, must necessarily have complete equality of power, divinity, and perfection. Lastly, in the fifth place, the present article offers what is to be believed concerning the Holy Spirit: that he spoke through the prophets, in order to refute the madness of those who said that the prophets themselves uttered their oracles and divine mysteries as though possessed and out of their minds, so that by that impious assertion they might diminish the faith and authority of the prophetic words, and persuade people that the prophets themselves had by no means understood those sacred oracles which they delivered, but, like madmen and men not in full possession of their minds, had merely belched them forth. But the one and same Spirit who gave them to speak divine things...

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54 PRAEFATIO. li possimus. Omnis terra adoret te deus & psallat tibi: psalmu[m] dicat nomini tuo. Et adorabunt eu[m] omnes reges: omnes gentes seruient ei. Omnes gentes quascunque se cisti venient, & adorabunt coram te domine: & glorifica bunt nomen tuum. < Ephe. 2> Quarto verò ecclesia Christi hic dicitur apostolica: quia prædicatione apostolorum & fundata est & stabilita, qui post Christum fuerut ipsius ecclesiæ architecti & fundatores. In omnibus siquidem ecclesiæ filiis id locum habet & veritatem: quod apostolus scribit ad Ephesios. Iam non estis hospites & aduenç, sed estis ciues sanctoru[m] & domestici dei: super [con]dificati super fundamentum apostolorum & prophetarum, ipso summo angulari lapide Christo Iesu, in quo omnis [con]dificatio perfecta crescit in templum sanctum: in domino. < Ioan. 6> Porrò ecclesia sancta sacramentorum nouæ legis virtute ac efficacia est suffulta: illisque vegetatur ac roboratur. Idcirco vnam conficientes ecclesiam: debemus etiam confiteri sacramenta ecclesiæ, à Christo instituta, & à viris apostolicis posteritati tradita. Horum autem omnium dignissimum atque excellentissimum est sacramentum eucharistiæ: cuius integram fidem & synceram nos tenere profitemur, cum in symbolo apostolorum sub isto dicimus articulo, sanctorum communionem. Est enim communio sanctorum: sacratissimi corporis & sanguinis Christi (quæ vere sunt sancta & incontaminata mysteria) communica- tio atque participatio: per quam ipsi inserimur & vnum cum ipso efficimur. Qui manducat (inquit) meam carnem & bibit meum sanguinem: in me manet & ego in eo. < Ioan. 6> 10 In decimo articulo. Confiteor vnum baptisma in remissionem peccatorum. Vnum vocatur baptisma: quia semel tantum est percipiendum, neque quoquo pacto circa eundem iterandum. Et ita nominatur à beato Paulo: cum scribit ad Ephesios. Vnus dominus, vna fides, vnum baptisma. Vnus deus & pater omnium: qui est super omnes, per omnia, & in omnibus nobis. Illud autem salutare < Eph. 4> lauacru[m], in peccatoru[m] remissione[m] ordinatur: quia ritè ipsu[m] suscipieti omnia ablu[n]tur & abolentur peccata antè contracta. Vnde B. Paulus ad Ephesios scribit: Christus < Eph. 5> mundauit ecclesiam lauacro aquæ in verbo vitæ. Lauacrum autem aquæ, sacramentum est baptismi. Sub hoc vti que

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54 PREFACE. if we may be able. Let all the earth adore you, O God, and sing praise to you; let it sing a psalm to your name. And all the kings shall adore him; all nations shall serve him. All nations, whoever they are, shall come, and shall adore before you, O Lord, and shall glorify your name. < Ephe. 2> Fourthly, the Church of Christ here is called apostolic: because it was both founded and established by the preaching of the apostles, who after Christ were the architects and founders of his Church. For in all the sons of the Church this applies and is true: what the apostle writes to the Ephesians. Now therefore you are no longer strangers and foreigners, but you are citizens of the saints and members of the household of God: built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief cornerstone, in whom the whole structure, being joined together, grows into a holy temple in the Lord. < Ioan. 6> Moreover, the holy Church is upheld by the power and efficacy of the sacraments of the new law: and is nourished and strengthened by them. Therefore, in professing one Church, we must also confess the sacraments of the Church, instituted by Christ, and handed down to posterity by apostolic men. But of all these the most worthy and most excellent is the sacrament of the Eucharist: the whole faith and sincere belief in which we profess to hold, when in the Apostles’ Creed under this article we say, the communion of saints. For the communion of saints is: the communication and participation of the most sacred body and blood of Christ (which truly are holy and undefiled mysteries), through which we ourselves are inserted and made one with him. He who eats (he says) my flesh and drinks my blood remains in me and I in him. < Ioan. 6> 10 In the tenth article. I confess one baptism for the remission of sins. Baptism is called one: because it is to be received only once, and in no way whatsoever is it to be repeated for the same person. And so it is named by blessed Paul, when he writes to the Ephesians. One Lord, one faith, one baptism. One God and Father of all: who is above all, through all, and in us all. But that salutary < Eph. 4> washing is ordained for the remission of sins: because when it is duly received, all sins previously contracted are washed away and blotted out. Hence blessed Paul writes to the Ephesians: Christ < Eph. 5> cleansed the Church with the washing of water in the word of life. And the washing of water is the sacrament of baptism. Under this, indeed

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EXPO. 55 que articulo comprehendi debet cæterorum sacramentorum ecclesiasticorum fides & confessio: vt sacramenti co[n]firmationis, pœnitentiæ, ordinis, & cæterorum. quoniam & hæc ad peccatorum remissionem & gratiæ impetrationem, mirifice & efficaciter conferunt. 11 In vndecimo articulo. Et expecto resurrectionem mortuorum. Hic articulus, resurrectionem in fine mundi futuram astringit, quam plurimis & veteris & noui testam[en]ti comprobatam testimoniis, hic velle sacrorum eloquiorum authoritate munire, superuacuum merito censeretur. Symbolum aute[m] apostolorum, carnis resurrectionem dicit, quia corporum tantum erit resurrectio, non autem animarum. Nempe id resurrecturum est in nouissimo die, quod per mortuos incidit in interitum. Animæ autem humanæ per mortem corporis non sustinent interitum: sed manent superstites, corpora verò hominum & sentiunt obitum: & dissolutionem in puluerem. Rectè igitur creditur resurrectio carnis futura: quæ eadem est & resurrectio mortuorum. 12 In duodecimo articulo. & vitam venturi seculi. Veturum seculum dicitur duratio post hanc temporaneam & mortalé vitam futura. siue animarum à corpore separatarum: & ante diem iudicij, immortalem in regione cælesti viuentium vitam. siue exacto die iudicij iustorum omnium: qui anima rursum corpori vnit, terram viuentium perpetuo incollient Nompe & illarum vita, itidem & horum: alterius est generis quàm sit hæc nostra mortalis sortis conditio, & alterum spectat seculum, nobis quâdiu hic degimus ignotum & inexploratum. Et hæc venturi seculi vita (vt dicit symbolum apostolorum huic loco respondens) vita est æterna, quoniam nescia finis & intermina. Quod etiam dominus noster in euangelio ostendit: cum dicit apud Matthæum. quòd finito vniuersali iudicio mali ibunt in supplicium æternum: iusti autem in vitam æternam. Et apud Lucam. Illi verò qui digni habebuntur seculo illo & resurectione ex mortuis neque nubent ne- ducent vxores, neque vltra mori poterunt. Ad quem qui- dam vitam æternam: nos sua bonitate atque benignitate perducat deus benedictus in secula. Amen. D iiij Præ-

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EXPO. 55 which article must comprise the faith and confession of the other ecclesiastical sacraments: such as the sacrament of confirmation, penance, ordination, and the rest. For these also contribute wonderfully and effectually to the remission of sins and the obtaining of grace. 11 In the eleventh article: “And I expect the resurrection of the dead.” This article affirms that the resurrection will take place at the end of the world, and since it is proved by very many testimonies both of the Old and of the New Testament, it would rightly be judged superfluous to wish to support it here by the authority of the sacred words. But the Apostles’ Creed speaks of the resurrection of the flesh, because there will be a resurrection of bodies only, not of souls. That, namely, shall rise on the last day which, through death, has fallen into destruction. The human souls, however, do not suffer destruction by the death of the body: but remain surviving, while the bodies of men experience death and dissolution into dust. Rightly therefore is it believed that the resurrection of the flesh will come: which is the same as the resurrection of the dead. 12 In the twelfth article: “And the life of the world to come.” The world to come is said to be the duration that will follow this temporal and mortal life, whether of souls separated from the body and, before the day of judgment, living an immortal life in the heavenly realm, or, after the day of judgment is completed, of all the just, whose souls will again be united to the body and who will inhabit the land of the living forever. For both their life, and likewise that of those, is of a different kind than the condition of this our mortal lot, and it pertains to another age, unknown and unexplored to us while we dwell here. And this life of the world to come, as the Apostles’ Creed says in this place, is eternal life, because it knows no end and is endless. This our Lord also shows in the Gospel, when he says in Matthew that, after the universal judgment is finished, the wicked shall go into eternal punishment, but the righteous into eternal life. And in Luke: “But those who shall be counted worthy of that world and of the resurrection from the dead will neither marry nor be given in marriage, nor will they be able to die any more.” To this eternal life may God blessed for ever bring us by his goodness and kindness. Amen. D iiij Præ-

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PRAEFATIO. cupatione & hierarchias omnes atque ordines co[m]prehendente hic exprimi, vt cum celi, virtutesque cæloru[m] appellantur. Nam in scripturis & sermonibus diuinis nunc aspeciali ad generale quippiam fit progressio, nunc verò rursum ac promiscuè à generali ad proprium quicquam & speciale regresso. Quod & hoc in loco obseruari censetur, vbi post cælos virtutesque cælorum postremo loco nominat[ur] seraphim, quæ supremum ipsius summæ primæque functionis cælestium spirituum constituunt ordinem. Et sub illis, duo reliqui eiusdem supremæ distinctionis ordinet, vtpote cherubim & throni comprehenduntur. Commune nanq[ue] supernorum spirituum omnium (quemcunque conficiunt ordinem) est officium: assidua sempiternâque laude diuinâ maiestatem celebrare, quemadmodum dicit propheta in psalmo. Adorate eum omnes angeli eius. Et alio. in loco. Laudate eum omnes angeli eius: laudate eum omnes virutes eius. Et in Estdra scriptum legimus. Exercitus celi te adorat. At verò pro latini sermonis ratione, id vel in trans cursu annotandum: nomen illud hebræum seraphim, nunc in neutro genere poni solere, vt hic locus ostendit, nunc verò in masculino: vt apud Esaiam. Volauit ad me vns de seraphim. Et iterum. Seraphim clamabant alter ad alterum: & dicebant. Eadem tamen siue in hoc siue illo genere collocetur, manet illius nominis significatio: qua eminentissimum angelicarum substantiarum ordinem signat. Demùm quoniam longè præstantioris sunt & excellentioris naturæ: ipsi spiritus angelici quàm homines, illique à nobis eo dispescuntur conditionis ac sortis interstitio: quo cæli æterra, & sol ipse perlucidus à fæculenta materiæ crassitie, laudes etiam angelicæ quibus deum omnipotentem celebrat perfectiores sunt & multò diuiniores quàm humanæ. Sunt enim illæ, iuges & assiduæ intentissima in deum mente ac seruentissimo spiritu depromptæ, sunt itidem synceræ ac puræ: nihil terrenæ contagionis admixtum habentes. Nostræ verò ad deum laudes, multis intermissionibus sunt intercise: ob vitæ mortalis varias necessitates, cum euagationibus crebris & tepore animi plærunque prolatæ, permixtæque rerum secularium cogitatibus: se cum preces ad deu[m] fundimus animo nostro importune ingerentibus. Corpus enim quod corruptitur aggrauat animam & terrena habi tatio

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Preface. ...occupations and all hierarchies and orders being comprehended here, that it may be expressed, when the heavens and the powers of the heavens are named. For in the Scriptures and divine sayings there is now a movement from the special to the general, and now again conversely and indiscriminately a return from the general to something proper and special. And this is judged to be observed in this place also, where after the heavens and the powers of the heavens, at the last is named seraphim, which constitute the highest order of the very first and supreme function of the heavenly spirits. And beneath them the two remaining orders of the same supreme distinction are comprehended, namely cherubim and thrones. For the common duty of all the higher spirits, whatever order they make up, is this: to celebrate the divine majesty with continual and everlasting praise, as the prophet says in the psalm, “Worship him, all his angels.” And elsewhere: “Praise him, all his angels; praise him, all his powers.” And in Ezra we read it is written: “The host of heaven worships you.” But in accordance with the usage of the Latin tongue, this must be noted in passing: that the Hebrew name seraphim is now commonly put in the neuter gender, as this passage shows, but now in the masculine, as with Isaiah: “One of the seraphim flew to me.” And again: “The seraphim cried one to another and said.” Yet the same meaning remains, whether it is placed in this gender or that: by it is signified the most eminent order of angelic beings. Finally, because the angelic spirits are far more excellent and of a more noble nature than men, and because they are separated from us by that interval of condition and lot by which the heavens are from the earth, and the bright sun itself from the sooty grossness of matter, the praises also by which they celebrate God Almighty are more perfect and far more divine than human ones. For those are continual and unceasing, drawn forth with a most intent mind toward God and with a most fervent spirit; they are also sincere and pure, having nothing mixed in of earthly contagion. But our praises to God are cut short by many interruptions, because of the various necessities of mortal life, often delayed by frequent wanderings and by lukewarmness of mind, and mingled with thoughts of worldly things, which importunately intrude themselves upon our mind when we pour forth prayers to God. For the body, which is corrupted, weighs down the soul, and the earthly habitation...

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CAP. SUMPTA DINOSCITUR: VBI AIT PHETA DE DUOB[US] SERAPHIM. ET CLAMABANT ALTER AD ALTERUM: & DICEBANT. SANCTUS, SANCT[US], SANCTUS DOMINUS DEUS EXERCITUUM. PLENA EST OMNIS TERRA: GLORIA EIUS. APOCALYPSIS ITEM QUARTO CAPITE DE QUATUOR MYSTICIS ANIMALIBUS DICIT. ET REQUIEM NON HABEBANT DIE AC NOCTE DICENTIA. SANCTUS, SANCTUS, SANCTUS: DOMINUS DEUS OMNIPOTENS, QUI ERAT, QUI EST, & QUI VENTURUS EST. IN ILLA AUTEM SUPRADICTA ANGELORUM LAUDE, PRIMO INSINUATUR MYSTERIUM TRINITATIS DIUINARUM PERSONARUM: CUM AD EARUM NUMERUM TER REPEITUR NOMEN SANCTUS, Vt PRIMUM: DEO PATRI RESPONDERE INTELLIGATUR, SECUNDUM: FILIO, TERTIUM VERO, SPIRITUI SANCTO. IDEM VERO NOMEN TERTIO REPEITUM, INNUIT NOBIS OMNIMODAM IPSARUM PERSONARUM AQUALITATEM AC SIMILITUDINEM IN NATURALIBUS & SUBSTANTIALIBUS PROPRIETATIBUS: POTENTIA, SAPIENTIA, BONITATE & ÆTERNITATE, EANDEMQUE EARUM SANCTITATEM. SECUNDO SIGNIFICATUR IBIDEM VNTAS DIUINÆ SUBSTANTIÆ: CUM IN NUMERO SINGULARI SUBIUNGITUR, DOMINUS DEUS SABAOTH. NOMEN ENIM ILLUD SINGULARE DOMINUS DEUS: DIUINITATIS INDICAT VNITATEM. QUEMADMODUM AUTEM IN SUPERIORIBUS LOCIS IAM DICTUM MEMINIMUS, IN EXPLANATIONE SCILICET CANTICI SANCTORUM AUGUSTINI & AMBROSIJ (CUI HIC ANGELORUM HYMNUS FERME INTEGRè INSERITUR & IBIDEM ETIAM EST EXPOSITUS) SABAOTH VNUM EST EX SPECIA-LIBUS DEI NOMINIBUS, TANTUNDEM VALENS ATQUE EXERCITUUM. ITAQUE DOMINUS DEUS SABAOTH DICITUR: QVIA EXERCITUUM CÆLESTIUM ANGELICORUMQUE AGMINUM DOMINUS & PRINCEPS EST, DE QUORUM NUMERO SITATE & TURBA DICIT DANIEL. MILIA MILLIUM MINISTRABANT ILLI: & DECIES CENTIES CENTENA MILLIA ASSISTEBANT ILLI. EST QUE ILLA DENOMINATIO QUA DEUS DICITUR DOMINUS EXERCITUUM, FREQUENTISSIME APUD PROPHETAS & SÆPIUS IITERATA: Vt EA VOX PROPHETICA DIUINÆ POTESTATIS AM- PLITUDINEM & MAGNITUDINEM VIRTUTIS MENTIBUS HUMANIS INSINUET. ALIO QUOQUE LOCO, EADEM PENè RATIONE DICITUR DOMINUS VIRTUTUM, Vt IN PSALMO DOMINUS VIRTUTUM IPSE EST REX GLORIÆ. ET ITERUM DOMINE DEUS VIRTUTU[m] CONUERTE NOS, & OSTENDE FACIEM TUAM & SALVI ERTIMUS. TERTIO DIUINÆ PLE- NITUDINIS EXPANSIO, DIFFUSIOQUE DESIGNATUR IN VERBIS ILLIS ANGELICÆ LAUDIS. PLENI SUNT CALI & TERRA: GLORIA TUA QUIBUS & PER CALORUM AMPLITUDINEM & TERRÆ SPACIOSITATEM OSTENDICITUR SUPEREFFUSA DIUINÆ MAGNITUDINIS PLENITUDO. QUOD &

Transcription: Translated (English)

In the chapter entitled Sumpta dinoscitur , where it is said of the two seraphim: And they cried one to another, and said: Holy, holy, holy Lord God of hosts. The whole earth is full of his glory. Likewise in the fourth chapter of the Apocalypse, concerning the four mystic living creatures, it says: And they had no rest day and night, saying: Holy, holy, holy: Lord God Almighty, who was, who is, and who is to come. In that aforementioned praise of the angels, first is signified the mystery of the Trinity of the divine persons: since the name Holy is repeated three times according to their number, so that the first is understood to refer to God the Father, the second to the Son, and the third to the Holy Spirit. But the same name, repeated a third time, indicates to us the complete equality and likeness of the persons in natural and substantial properties: power, wisdom, goodness, and eternity, and the same holiness in them all. Secondly, the unity of the divine substance is signified there: when in the singular number it is added, Lord God Sabaoth. For that singular name, Lord God, indicates the unity of the divinity. And as we have already noted in the above-mentioned passages, in the explanation of the song of the saints by Augustine and Ambrose, in which this hymn of the angels is almost entirely inserted and there also explained, Sabaoth is one of the special names of God, having the same meaning as hosts . Therefore he is called Lord God Sabaoth, because he is Lord and Prince of the heavenly and angelic hosts, of whose number and multitude Daniel speaks: Thousands of thousands ministered to him, and ten times a hundred thousand stood before him. And this is the title by which God is called Lord of hosts, most frequently among the prophets and very often repeated, so that the prophetic word may impress upon human minds the breadth of divine power and the greatness of its might. In another place too, by nearly the same reasoning, he is called Lord of powers, as in the psalm: The Lord of powers, he himself is the King of glory. And again: O Lord God of powers, turn us, and show thy face, and we shall be saved. Thirdly, the expansion and diffusion of divine fullness is indicated in those words of angelic praise: The heavens and the earth are full of thy glory; by which both through the vastness of the heavens and the spaciousness of the earth is shown the overflowing fullness of divine greatness. Which and

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PRAEFATIO. doquidem in terris consummata salus & suprema haberi non possit. Quo etiam verbo contestatur eum cut hanc ac- clamat laudem turba, esse verum deum: cum ipsius solius < Psal. 3.> proprium sit æternam & cælestem dare salutem. Domini < Psal. 97.> enim est salus: vt ait propheta in psalmo. Et dominus no- ster: dominus saluos faciendi Alij verò putant orationem illam. Osanna in excelsis, in hoc loco bis esse positam: ad expostulandam geminam salutem, & animę scilicet & cor poris, tandem in cælis complendam, vt orationis illius in- geminatio: signum sit & nota duplicis salutis à deo peten- dę, & non solum adimam in cælo saluatum iri: sed & corp[us] nostrum in resurrectione novissimóque die, salutis æternę pro suo captu ac modo particeps fore orandum esse. Se- cundo significatur per illam populi vocem ipse Christus à deo patre esse missus ad salutem mundi, secundum ora- cula prophetarum: cum subnectit hic hymnus. Benedict[us] qui venit in nomine domini. Quod de solo Christo intel- ligendum est, & in eo solo completum. vt de se testatur in evangelio dicens. Ego veni in nomine patris mei: & non me recepistis Alius veniet in nomine suo: & illum recipie tis. Et sæpius id coram Iudæis contestatus est. Ego à meip- so non veni sed ille (pater inquam) me misit. Et opera que ego facio in nomine patris mei: ipsa testimonium perhibet de me. Quod quidem testimonium veritatis nos libenter amplexi: læta mente & syncæro corde illi iugiter concina- mus. Benedictus qui venit in nomine domini. Amen. De natiuitate domini præfatio. Eterne deus. Quia per incarnati uerbi mysteriæ. A noua mentis nostræ oculis lux tuæ claritatis inful- sit. Vt dum uisibiliter deum cognoscimus: per hûc, inuisibilium amore rapiamur. 2 Et ideo cum angelis & archangelis, cum thronis & dominationibus: cumque omni militia cælestis exercitus, hymnum gloriæ tuæ canimus: sine fine dicentes. Infra actionem. Com-

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PREFACE. since complete and supreme salvation cannot be had on earth. By this word also it is testified that he to whom the crowd ascribes this praise is the true God: since it belongs to him alone to give eternal and heavenly salvation. For salvation is of the Lord, as the prophet says in the psalm. And our Lord: the Lord is the savior. Others, however, think that that prayer, “Osanna in excelsis,” is placed here twice to ask for a twofold salvation, namely of soul and body, to be completed at last in heaven, so that the repetition of that prayer may be a sign and token of the double salvation to be sought from God, and that not only the soul may be saved in heaven, but also that our body in the resurrection and on the last day may, according to its capacity and measure, be made partaker of eternal salvation. Second, by that cry of the people it is signified that Christ himself was sent by God the Father for the salvation of the world, according to the oracles of the prophets; for this hymn adds here: “Blessed is he who comes in the name of the Lord.” This must be understood of Christ alone, and in him alone is it fulfilled; as he testifies of himself in the Gospel, saying: “I came in my Father’s name, and you did not receive me; another will come in his own name, and him you will receive.” And often before the Jews he gave witness to this: “I came not of myself, but he” (that is, the Father) “sent me.” And the works which I do in my Father’s name, they themselves bear witness of me. This testimony of truth we gladly embrace; with joyful mind and sincere heart let us continually sing to him: “Blessed is he who comes in the name of the Lord.” Amen. Preface for the Nativity of the Lord. Eternal God. Because through the mystery of the incarnate Word a new light of your splendor has shone upon the eyes of our mind. So that while we know God visibly, through him we may be drawn into the love of things invisible. 2 And therefore with angels and archangels, with thrones and dominions, and with all the host of the heavenly army, we sing the hymn of your glory, saying without end. Within the action. Com-

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EX PO. 69 ad accusatiuum poni postularet, ob quâdam motus significationem quam includit. Quare magis dicendum foret: in nouam nos immortalitatis suæ lucem reparauit, quam in noua luce. Verum si per ablatiuu[m] sine præpositione fiat sermo: & apta est sententia, & sermo accommodus, quare hoc modo potius quam aliis legendum est. 6 Quo vngenitus tuus, in tua tecum gloria coætern[us]. Quæadmodu[m] in præfatione huius solennitatis epiphaniæ domini modo declarata, sermo totius ecclesiæ catholice ad deum patrem dirigitur: & duplex domini nostri lesu Christi indicatur natura, humana scilicet, per substantia nostræ mortalitatis, & diuina: per lucem suæ immortalitatis, ita & in hac portiuncula canonis illi respondente: ad deum patrem etiam convertitur oratio, & gemina filij eius declaratur substantia, scilicet diuina: cum dicitur in gloria patris coæternus, nam secundum diuinitatem, id solummodo locum habet, & humana, cum in veritate nostræ carnis visibiliter corporalis apparuisse prædicatur. Vbi veritas nostræ carnis nominatur in Christo, contra impios hæreticos qui dixerunt ipsum secundum apparentiam tantum & phantasiam hominem esse factum, & non verum corpus humanu[m] sed duntaxat phantasticum assumpsisse. Sed quomodo verè factus homo dici posset, visibilisque & corporalis apparuisse iis quibus manifestatus est, si hæc tantum secundum opinionem & no[n] verè gesta sunt? Itaque verbum apparuit hic positum, non phantasticam dicit apparentiam aut fictitiam in Christo quandam ostentationem, sed veram sui manifestationem, qua in angusto Bethleem oppido latitans, & paruo clausus tugurio, lucidæ stellæ indicio, Magis ab orienti profectis monstratus est, & nouo coelitus ostenso signo mirificè exteris gentibus declaratus. 7 Qui corporali ieiunio vitia comprimis. Tria hic exprimuntur animi bona, quæ per ieiunium ritè obseruatum deo largitore obtinentur. Primum hoc salutari remedio co[m]primuntur vitia præsertim carnis, & libidinum restinguuntur Incendia, perinde atque aqua superfusa elanguecit ignis, aut subtracto ligno à foco extinguitur. Vt enim testatur Salomon in prouerbiis, cum defecerint ligna, extingue tur ignis. Et author quidâ non ignobilis, eandem hoc carmine expressit sententiam. Subtrahe ligna foco, si vis ex- tingue- E iij

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EX PO. 69 because it would require that it be placed in the accusative, on account of the notion of motion which it contains. Therefore it would be better to say: “he has restored us into the new light of his immortality,” rather than “into new light.” But if the speech is made by means of the ablative without a preposition, then both the sense is fitting and the wording appropriate; therefore it should be read in this way rather than in any other. 6. With whom your only-begotten Son, coeternal with you in your glory. As in the preface of this solemnity of the Epiphany of the Lord, just explained, the speech of the whole Catholic Church is directed to God the Father, and the twofold nature of our Lord Jesus Christ is indicated, namely the human, through the substance of our mortality, and the divine, through the light of his immortality; so also in this little portion of the canon corresponding to that, prayer is likewise turned to God the Father, and the twofold substance of his Son is declared, namely the divine, when it is said, “coeternal in the glory of the Father,” for according to divinity that alone applies; and the human, when he is proclaimed to have appeared visibly and bodily in the truth of our flesh. Here the truth of our flesh is named in Christ against the impious heretics who said that he was made man only in appearance and phantasy, and had not assumed true human body, but only an imaginary one. But how could he truly be said to have been made man, and to have appeared visibly and bodily to those to whom he was manifested, if these things had been done only according to opinion and not truly? Therefore the word “appeared,” placed here, does not mean a phantasmal or fictitious appearance, or some pretended display in Christ, but a true manifestation of himself, by which, while hidden in the narrow town of Bethlehem and enclosed in a small hut, he was shown by the sign of the shining star to the Magi who had journeyed from the east, and was wonderfully declared to foreign nations by a new sign displayed from heaven. 7. You who by bodily fasting suppress vices. Three goods of the soul are here expressed, which are obtained by God the giver through fasting duly observed. First, by this salutary remedy the vices are suppressed, especially those of the flesh, and the flames of lust are quenched, just as fire weakens when water is poured over it, or is extinguished when the wood is removed from the hearth. For as Solomon testifies in Proverbs, when the wood fails, the fire goes out. And a certain not unnotable author expressed the same thought in this verse: “Remove the wood from the hearth, if you wish to exting-” E iij

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PRAEFATIO. 70 tinguere flammam. Quod & Hieronymus his confirmat ver bis, Ieiunio (inquit) sanantur pestes corporis, & oratione venena mentis. Secundo, ieiunio mens liberior eleuatur in deum per orationem & diuinorum meditationem, quasi agilior facta & expeditior vt ad superiora nitatur. Comessatione enim & epulationibus crebris mens ipsa deprimitur atque degrauatur: quemadmodum innuit dominus no ster in euangelio cum ait. Attendite vobis, ne forte grauentur corda vestra in crapula & ebrietate & curis huius vitæ. < Luc. II.> Quare ex opposito per abstinentiam & ieiunium mens humana redditur eleuatior atque erectior in deum: quasi liberata mole ac pondere corporis pessum trahente. Tertio virtutes animi adaugetur obseruatione ieiunij: & demùm æternæ vitæ præmia acquiruntur. Coniungitur enim consequio quodam ipsi ieiunio puritas & mundicia vitæ, sanctimonia & castitas: quæ cæteras protinus virtutes omnes sibi comites asciscit, quibus adornata anima cælestem demùm requiem assequitur. Hæc omnia, sacræ scripturæ testimoniis & exemplis facilè comprobari possent: nisi id superuacuum hic & minus necessarium videretur. De resurrectione domini: præfatio. A Equum & salutare: te quidem domine omni tempore, sed in hac potissimum die gloriosius prædicare: cu[m] pascha nostru[m] immolatus est Christ[us]. Ipse enim uerus est agnus: qui abstulit peccata mundi. Quimor tem nostram moriendo destruxit: & uitam resurgendo repauit. Et ideo cum angelis & archangelis, ut supra. Infra actionem. 9 Communicantes & diem (uel noctem) sacratissimum celebrantes resurrectionis domini nostri Iesu Christi secundum carnem. Sed & memoriam uenerantes imprimis gloriosæ semperq[ue] uirginis Mariæ: genitricis eiusdem dei & domini nostri Iesu Christi. Sed & beatorum apostolorum. Hanc

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PREFACE. 70 to extinguish the flame. And Jerome confirms this with these words: By fasting, he says, the diseases of the body are healed, and by prayer the poisons of the mind. Second, by fasting the mind is lifted more freely to God through prayer and meditation on divine things, as though made quicker and more ready to strive toward higher things. For by feasting and frequent banquets the mind itself is depressed and weighed down, as our Lord indicates in the Gospel when he says: Take heed to yourselves, lest perhaps your hearts be overburdened with carousing and drunkenness and the cares of this life. < Luke 21. > Wherefore, by the contrary, through abstinence and fasting the human mind is made more elevated and more upright toward God, as though set free from the mass and burden of the body dragging it down. Third, the virtues of the soul are increased by the observance of fasting, and in the end the rewards of eternal life are acquired. For purity and cleanliness of life, holiness and chastity, are joined by a certain consequence to fasting itself; and these forthwith enlist all the other virtues as companions, by which the soul, adorned with them, finally attains heavenly rest. All these things could easily be proved by testimonies and examples of Sacred Scripture, were it not thought superfluous and less necessary here. On the resurrection of the Lord: preface. It is right and salutary to praise Thee, O Lord, at all times, but especially on this most glorious day, when Christ our Passover was sacrificed. For He is the true Lamb who takes away the sins of the world. By dying He destroyed our death, and by rising restored life. And therefore with angels and archangels, as above. Within the canon. 9 Communicating and celebrating the most sacred day (or night) of the resurrection of our Lord Jesus Christ according to the flesh. But also venerating the memory first of the glorious ever-virgin Mary, the mother of the same God and our Lord Jesus Christ. But also of the blessed apostles. This

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PRAEFATIO. Iudæorum putet hic sermonem haberi. quod erat agnus legalis atque figuralis, Mosaico ritu immolatus & manducatus. Verùm illud pascha erat solum figura veri paschæ Christianorum: & agnus ille typicus vmbra fuit & imago Christi veri agni, ad tollenda mundi peccata in ara crucis < Ioan. 1> oblati. de quo ait Ioannes Baptista. Ecce agnus dei: qui tollit peccata mundi. Prætera agnus ille Hebræorum, sui sanguinis aspersione liberauit populum domini ab exterminatore primogenitorum Aegypti: exemitque dura servitute Pharaonis. Christus autem illius agni veritas, morte sua nostram mortem destruxit: secundum illud dictum propheticum. Ero mors tua, O mors: morsus tuus ero inferne. Et resurrectione sua gloriosa vitam nostram reparauit: non modo animæ sed & corporis, quod exemplo resurrectionis Christi in consummatione seculi ad immortalitatem est resurrecturum. 9 Pro iis quoque quos regenerare. Quoniam in vigilia solennitatis paschæ itide[m] & pétecostes in primitiua ecclesia adulti abnegata gentilitate aut Iudaismo, Christianæ fidei signaculu[m] suscipere volentes, ex instituto ecclesiastico abhuebantur sacro baptismi lauacro: idcirco in vtraque dictarum celebritatum & octavis earum adiicitur canoni missæ hæc oratio, qua sancta mater ecclesia peculiariter orat deu[m] pro filius suis neophytis: & tuuc primum in Christo regenitis. Quanuis autem mos ille administrandi prædictis diebus baptismum adultis sit abolitus, quòd non occurrat amplius consimilis materia & occasio quæ tum offerebatur: illa tame[n] oratio adhuc in officio missæ diebus illis dicitur, sicut & fontium sit consecratio, in memoriam illius commendabilis & antiquè obseruatiois. Nihil autem prohibet illam orationem & nunc fieri pro omnibus, etiam in ætate infantili baptizatis quandoquidem in eis omnibus id locum habet, quòd eos tunc deus regenerare dignatus est ex aqua & spiritu sancto, tribuitque ipsis remissionem omniu[m] peccatorum. Et ad idipsum referri potest pia ipsius celebrantis intentio. 10 Qui post resurrectione[m] suâ. Quòd omnius discipulis suis domin[us] noster post resurrectione[m] suâ manifestus apparuit: euangelistæ o[mn]es multifariâ declarant < 1. Corin. 15> & Paulus in prima ad Corint. epistola idem scribit, & denique acta apostolorum circa principium etiam perhibet, quòd

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FOREWORD. Let it be supposed that here the discourse is about the Jews, because there was the legal and figurative lamb, slaughtered and eaten according to the Mosaic rite. But that Passover was only a figure of the true Passover of Christians; and that typical lamb was a shadow and image of Christ, the true Lamb, offered upon the altar of the cross to take away the sins of the world. < John 1 > Of whom John the Baptist says: Behold the Lamb of God, who takes away the sins of the world. Moreover, that Hebrew lamb, by the sprinkling of its blood, delivered the people of the Lord from the destroyer of the firstborn of Egypt, and freed them from the hard bondage of Pharaoh. But Christ, the truth of that lamb, by his death destroyed our death, according to that prophetic saying: I will be your death, O death; I will be your sting, O hell. And by his glorious resurrection he restored our life, not only of the soul but also of the body, which, by the example of Christ’s resurrection at the end of the age, is to rise again to immortality. 9 For these also whom to regenerate. Since on the vigil of the solemnity of Easter, and likewise of Pentecost, in the primitive Church adults, having renounced paganism or Judaism and wishing to receive the sign of the Christian faith, were, by ecclesiastical institution, led away to the holy washing of baptism; therefore in both of the said celebrations, and in their octaves, there is added to the Canon of the Mass this prayer, by which holy Mother Church especially prays to God for her sons, the neophytes, and for those first regenerated in Christ. Although however that custom of administering baptism to adults on those days has been abolished, because a similar matter and occasion no longer occurs, that prayer is still said in the office of Mass on those days, as also the consecration of the fonts, in memory of that commendable and ancient observance. Yet nothing prevents that prayer from now also being made for all, even for those baptized in infancy, since in all of them this applies, that then God deigned to regenerate them from water and the Holy Spirit, and granted them the remission of all sins. And to that same purpose may the pious intention of the celebrant himself be referred. 10 He who after the resurrection of his... Because our Lord, after his resurrection, appeared manifestly to all his disciples, as all the Evangelists declare < 1 Cor. 15 > and Paul in the first epistle to the Corinthians writes the same, and finally the Acts of the Apostles also testify at the beginning, that

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EXO. 73 quòd scilicet apostolis suis præbuit seipsum viuu[m] post pal- sione suâ in multis argumentis, per dies quadraginta ap- parens eis & loquens de regno dei. Quòd verò ipsi cer- <Luc. 24> nentibus sit eleuatus in cælum, sanctus Lucas in fine sui e- uangelij & initio actuum apostolorum dilucide narrat. <Eph. 4> Denique quòd in cælum eleuatus est vt nos suæ diuinita- tis tribueret esse participes, innuit beatus Paulus cu[m] scri- bit ad Ephesios, quòd Christus ascendit super omnes cæ- <1> los vt adimpleret omnia, id est vt omnes homines suæ di- diuinitatis participatione glorificaret atq[ue] repleret. Rur- sum eodem loco Paulus. Ascendens Christus in altum: ca- <2> ptiuam duxit captiuitatem, dedit dona hominibus. Illoru[m] autem donoru[m] exuberati elargitione: nobis quoque (cui- <3> que pro suo captu & modo) suæ diuinitatis indulsit con- sortium. 11 Vnitam sibi fragilitatis nostræ substan- <4> tiam. Nostræ fragilitatis substantia, natura est humana: in nobis quidem mortalem hanc adhuc degentibus vitâ fra- <5> gilis & infirma, & in Christo dispensatoria quadâ digna- <1> tione vt offerretur in precium nostræ redemptionis, etiam <1. Cor. 13> vsque ad mortem fragilitati & infirmitati subiecta. Post resurrectionem verò suam hæc nostra substantia mansit <2> quidem & manebit semper illi vnita: non tamen amplius <3> fragilitatis obnoxia, quia decorem iam indutus est domi- <4> nus per gloriam resurrectionis: indutus est fortitudinem <5> & præcinxit se virtute. Crucifixus est enim ex infirmita- <6> te: sed resurrexit ex virtute dei, vt ait beatus Paulus. Et <7> sicut prius in eo mortale induit immortalitatem, & corru- <8> ptibile incorruptionem: ita quod antè fuerat in ipsa fra- <9> gile, iam inuincibilem induit virtutem indomabilemque <10> vigorem. 11 Promissum spiritum sanctum, hodierna die. Sæpius <Ioan. 14> promiserat dominus apostolis, spiritum sanctum ipsis post <Ioan. 16> suum in cælos regressum breui mittendum. Ego rogabo <11> (inquit) patrem: & alium paracletum dabit vobis. Si au- <12> tem abiero: mittam eum ad vos. Et in aliis locis euangelij <13> complusculis. Ipsos autem discipulos vocat hæc præfatio <14> filios adoptionis: quia per spiritum sanctum (cuius acce- <15> perunt primitias) facti sunt perfectius quàm antè fuerant <16> filij adoptionis dei. Neque id mirum, nam & spiritus san- <17> ctus ab apostolo vocatur spiritus adoptionis, quid ni igi- <18> tur <Rom. 8>

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EXO. 73 that is, he showed himself alive to his apostles after his passion in many proofs, appearing to them for forty days and speaking of the kingdom of God. But that he was lifted up into heaven while they were looking on, Saint Luke clearly narrates at the end of his Gospel and at the beginning of the Acts of the Apostles. <Luc. 24> <Eph. 4> Finally, that he was lifted up into heaven in order that he might grant us to be partakers of his divinity, blessed Paul indicates when he գրում writes to the Ephesians, that Christ ascended above all the heavens to fulfill all things, that is, to glorify and fill all men by participation in his divinity. Again, in the same place Paul says: Christ ascending on high led captivity captive, he gave gifts to men. And by the abundant bestowal of those gifts, he also granted to us the fellowship of his divinity, each according to his capacity and measure. 11 The substance of our frailty united to himself. The substance of our frailty is human nature: in us indeed, while we are still living this mortal life, it is frail and weak; and in Christ, by a kind of dispensation worthy to be offered as the price of our redemption, it was also subject to frailty and weakness even unto death. But after his resurrection this our substance indeed remained, and will remain always united to him; no longer, however, subject to frailty, because the Lord has now put on beauty through the glory of the resurrection; he has put on strength and girded himself with power. For he was crucified out of weakness, but he rose again by the power of God, as blessed Paul says. And just as before in him the mortal put on immortality and the corruptible incorruption, so that which had formerly been in weakness itself has now put on invincible strength and indomitable vigor. 11 The promised Holy Spirit, on this day. The Lord had often promised the apostles that the Holy Spirit would shortly be sent to them after his return into heaven. I will ask, he says, the Father, and he will give you another Paraclete. But if I go, I will send him to you. And in several other places of the Gospel. Now this introduction calls the disciples sons of adoption, because through the Holy Spirit, of whose firstfruits they have received, they have been made more perfectly than before sons of God’s adoption. Nor is this surprising, for the Holy Spirit is also called by the Apostle the spirit of adoption; why then not? <Ioan. 14> <Ioan. 16> <Rom. 8>

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EXO. 75 De sancta cruce: præfatio. 15 Aeternæ deus. Qui salutem humani generis in li- gno crucis constituisti: ut undè mors oriebatur, inde uitæ resurgeret. Et qui in ligno uincebat: in ligno quoque uin- ceretur, per Christum dominum nostrum, per quem maiestatem tuam laudant angeli, ut supra. De beata uirgine: præfatio. 16 Aeternæ deus. Et te in ueneratione beatæ Ma- riæ semper uirginis, exultantibus animis collaudare, be- nedicere, & prædicare. Quæ & unigenitum tuum san- cti spiritus obumbratione concepit: & uirginitatis glo- ria permanente, huic mundo lumen æternum effudit, Ie- sum Christum dominum nostrum. Per quem maiestatem tuam, ut supra. De apostolis & euangelistis: præfatio. 17 Acquum & salutare. Te domine suppliciter exorare, ut gregem tuum pastor æternæ non deseras: sed per beatos apostolos tuos cõtinua protectione custodias, ut iisdè rectoribus gubernetur: quos operis tui uicarios eidem cõtulisti præesse pastores. Et ideo cum angelis & archangelis, ut supra. 14 ANNOTATIONES. Non in vnius singularita te personæ. Pater cu[m] filio & spiritu sancto vns est deus, non in vnius singularitate personæ: quoniam ipsi tres no[n] sunt vnicæ & singularis persona, sed tres personæ. Neque in divina trinitate admittenda est vnius personæ singula- ritas: vt quòd in ea, sola sit persona patris, aut sola filij per sona, aut sola spiritus sancti. Repugnat enim & aduersa- tur personarum trinitas: vnius personæ singularitati. Ipsi verò tres, pater inquam, & filius, & spiritus sanctus: vns sunt deus & dominus in trinitate vnius substantiæ, quòd pa- tris, & filij, & spiritus sancti: vna & eade[m] prorsus sit substantiæ, & in personarum trinitate: vnitas est divinæ substantiæ. At quoniam neutru[m] genus in locutionib[us] de superdiuina trinitate: substantiæ proprietatumque naturaliu[m] est Indica- tiuu[m], & quæcunque proprietas essentialis conuenit patri, eadem

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EXO. 75 On the Holy Cross: preface. 15 Eternal God. Who established the salvation of the human race in the wood of the cross: so that from where death arose, thence life might rise again. And that by the wood by which it conquered, it might also be conquered, through Christ our Lord, through whom the angels praise your majesty, as above. On the Blessed Virgin: preface. 16 Eternal God. And to praise, bless, and proclaim you in the veneration of the blessed Mary, ever virgin, with exultant hearts. She, by the overshadowing of the Holy Spirit, conceived your only-begotten Son: and, the glory of virginity remaining, poured forth upon this world the eternal light, Jesus Christ our Lord. Through whom your majesty, as above. On the apostles and evangelists: preface. 17 It is right and salutary. To beseech you humbly, O Lord, not to forsake your flock, the eternal shepherd: but through your blessed apostles to guard it with continual protection, so that it may be governed by those rulers whom you set over it as shepherds, your vicars in your work. And therefore with the angels and archangels, as above. 14 NOTES. Not in the singularity of one person. The Father with the Son and the Holy Spirit is one God, not in the singularity of one person; for the three are not one and singular person, but three persons. Nor in the divine Trinity is the singularity of one person to be admitted: namely, that in it there should be only the person of the Father, or only the person of the Son, or only the person of the Holy Spirit. For the trinity of persons is opposed and contrary to the singularity of one person. But the three themselves, namely the Father, and the Son, and the Holy Spirit, are one God and Lord in the Trinity of one substance, because of the Father, and of the Son, and of the Holy Spirit there is one and the very same substance, and in the Trinity of persons there is the unity of the divine substance. But since neuter gender in expressions about the superdivine Trinity is not an indication of substance and natural properties, and whatever essential property belongs to the Father, the same

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76 PRAEFATIO. eadem quoque & filio competit & spiritui sancto, vt esse deum, immensum, æternum, summe potentem, sapietem, bonum, perfectum, & ita de cæteris, ideo quicquid de patris summi gloria profitemur ad essentiam attinens & proprietates substantiales, idem confitemur & de filio & de spiritu sancto, sine aliqua discretionis distinctionisq[ue]; differentia aut discrepantia. Nam neque secundum substantiam diuinam, neque secundum proprietates ad eam spectantes, est diuinarum inter se personarum aut differentia aut discretio: sed solum secundum proprietates personales, quæ ita vni conveniunt personaru[m], vt alteri nequaquam possint communicari. Vt deus pater discretione[m] habet à cæteris duabus personis per ingignentiam siue innascentiam, quoniam est ingenitus. Filius verò per gignentiam siue nascentiam: quoniam à solo patre est genitus, & spiritus sanctus per processionem intimam, quoniam à patre filióque procedit. In his quidem internis emanationib[us] & habitudinibus, est attendenda ipsarum diuinarum personarum differentia, discretio & distinctio. In com[m]unibus verò proprietatibus substantiæ diuinæ & personis, nequaquam. Sicut enim pater omnipotens est æternus & immensus, ita & filius, & spiritus sanctus. Et ita de reliquis naturalibus proprietatibus. Cæterum hic rectè adiectum est reuelante patre nos de eius gloria quicquid credere: quoniam humano ingenio aut via non potest attingi altissimum summæ trinitatis mysterium, sed solu[m] diuina reuelatione, & tantu[m] de illa credere debemus, quantum ipsa nostrum sciens imbecillem captum, reserare nobis & patefacere dignata est. Reuelare quidem legitur deus pater sublimia Indiuiduæ diuinitatis & trinitatis sacramentæ vt apud Matthæum dominus noster dixit Petro post veræ fidei confessionem. Caro & sanguis nô reuelauit tibi, < Matth. 16> sed pater meus qui est in cælis. Reuelat & filius eade[m] mysteria hominibus, vt apud Matthæum contestatur dicens. < Matth. 11> Nemo nouit filium nisi pater, neq[ue]; patrem quis nouit nisi filius, & cui voluerit filius reuelare. Denique & spiritus sanctus ardua reuelat deitatis mysteria, quæadmodu[m] Paulus scribit ad Corinthios Nobis autem reuelauit deus per < 1. Cor. 1> spiritum suum. Et spiritus omnia scrutatur etiam profunda dei. Ex his iam liquido constat quòd in confessione veræ

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76 PREFACE. The same also applies to the Son and to the Holy Spirit: to be God, immense, eternal, supremely powerful, wise, good, perfect, and so on. Therefore, whatever we profess concerning the glory of the supreme Father, as pertaining to the essence and substantial properties, we confess the same also of the Son and of the Holy Spirit, without any difference, distinction, or discrepancy. For neither according to the divine substance, nor according to the properties belonging to it, is there any difference or distinction among the divine persons themselves: but only according to the personal properties, which belong so uniquely to one person, that they can in no way be communicated to another. Thus God the Father has distinction from the other two persons by ingeneration or innascibility, because he is unbegotten. The Son, however, by generation or nativity, because he is begotten from the Father alone, and the Holy Spirit by intimate procession, because he proceeds from the Father and the Son. In these inward emanations and relations, indeed, the difference, distinction, and separation of the divine persons themselves are to be observed. But in the common properties of the divine substance and the persons, by no means. For as the Father is omnipotent, eternal, and immense, so also is the Son and the Holy Spirit. And so with the other natural properties. Moreover, it is rightly added here that we believe whatever concerns his glory, with the Father revealing it: for by human ingenuity or means the highest mystery of the supreme Trinity cannot be reached, but only by divine revelation, and we ought to believe only so much of it as it has deigned to disclose and make plain to us, recognizing our weak capacity. God the Father is indeed said to reveal the sublime mysteries of the indivisible divinity and Trinity, as our Lord said to Peter after the confession of true faith in Matthew: Flesh and blood have not revealed this to you, < Matt. 16 > but my Father who is in heaven. The Son also reveals these same mysteries to men, as he testifies in Matthew, saying: < Matt. 11 > No one knows the Son except the Father, neither does anyone know the Father except the Son, and anyone to whom the Son wishes to reveal him. Finally, the Holy Spirit also reveals the lofty mysteries of deity, as Paul writes to the Corinthians: But God has revealed them to us through < 1 Cor. 1 > his Spirit. And the Spirit searches all things, even the deep things of God. From these things it now clearly follows that in the confession of the true

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PRAEFATIO. bus repetedu[m] est illud, quod in cuiusq[ue] præfationis initio ponitur: scilicet vere dignu[m] & iustum est, æquum & salutare, vt cum illis nominibus verbo substatiuo adiunctis: ordinetur verba infinitiui modi hic nominata, & iste habentur sensus. Etiam verè dignum & iustum est, æquum & salutare, te deum patre in veneratione beatæ Mariæ semper virginis & exultantibus animis collaudare, benedicere, & prædicare. Cæterum quoniam ablatiùs ille veneratione, generalis est ad omnem sacratissimæ virginis solennitate[m] & commemoratione[m]: vbi specialis occurrit illius celebritas vt conceptionis, natiuitatis, annunciationis, visitationis, purificationis, aut assumptionis: nomen illud peculiaire in hoc præfationis loco exprimendu[m] est, vt in festo co[n]ceptionis eiusdem: ita proferenda est præfatio. Et te in co[n]ceptione[m] beatæ Mariæ semper virginis, & cætera. Ita in reliquis eius festis: nomen venerationis, in propriu[m] festi nomen est commutandum. Porrò quòd vni genitum dei filiu[m] spiritu sancto obumbrante concepit sacrosancta virgo, deum scilicet & hominem, non autem hominem solum ac nudum: ex primo cap. euangelij lucæ euangelistæ euadit manifesteu[m]. Quòd verò lum e[st] illud æternu[m] (quod in tenebris exortum est rectis corde) huic mudo foelici partu eadem sacratissima virgo protulit: ex secundo capite euangelij Lucæ est perspicuum. Denique quòd intemeratæ virginitatis in ea permansit gloria singularis etiam post partum: & rubus Moysi incôbusus, & porta Ezechielis clausa præsignavit, & tota itidem illud confiretur ecclesia: illi laude quotidiana concinens, quòd post partum virgo inviolata permanserit. 17 Vt gregem tuum pastor æternæ non deseras Hæc præfationis verba, ad dominu[m] nostrum Iesum Christum diriguntur, qui de se dicit in evangelio. Et sum pastor bonus, & cognosco ones meas, & cognoscunt me meæ. Grex autem eius est multitudo fideliu[m] suo precio saguine redepta, & suæ cælestis doctrinæ verbis quasi pabulo nutrita, atq[ue] suoru[m] mandatoru[m] semitis & calle directa, sicut dicit p[ro]pheta in psalmo. Nos aut populus eius & ones pascuæ eius: introite portas eius in confessione. Petit itaque hæc præfatio: quòd ipse bonus pastor gregé suum catholicum non derelinquat, aut suo destituat præsidio sed

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PREFACE. It must be repeated here what is placed at the beginning of each preface: namely, “It is truly worthy and just, right and salutary,” so that, together with those names joined to the substantive verb, the infinitive verbs named here are arranged, and these are the meanings obtained. Likewise: “It is truly worthy and just, right and salutary to praise, bless, and proclaim you, God the Father, in veneration of the blessed Mary ever virgin, with exultant hearts.” However, since that ablative, “in veneration,” is general for every solemnity and commemoration of the most holy Virgin, where her special celebration occurs, such as the conception, nativity, annunciation, visitation, purification, or assumption, that particular name must be expressed in this place of the preface; as at the feast of her conception, the preface should be spoken thus: “And in the conception of the blessed Mary ever virgin,” and so forth. Thus in the remaining feasts of hers, the term “veneration” is to be changed into the proper name of the feast. Moreover, that the one-begotten Son of God, overshadowing her by the Holy Spirit, was conceived by the most holy Virgin—namely, God and man, not man alone and bare—is clearly evident from the first chapter of the Gospel of the Evangelist Luke. And that she brought forth into the world that eternal light, which arose in darkness for the upright in heart, by this blessed birth of the same most holy Virgin, is clear from the second chapter of the Gospel of Luke. Finally, that the glory of inviolate virginity remained in her even after childbirth is signified both by the burning bush of Moses unharmed and by the closed gate of Ezekiel, and the whole Church likewise confesses it, singing daily in praise of her, that after childbirth she remained an inviolate virgin. 17. That you may not abandon your flock, O eternal shepherd. These words of the preface are directed to our Lord Jesus Christ, who says of himself in the Gospel, “I am the good shepherd, and I know my sheep, and mine know me.” But his flock is the multitude of the faithful redeemed by his precious blood and nourished, as it were, by the words of his heavenly doctrine as by food, and led by the paths and straight way of his commandments, as the prophet says in the psalm: “We are his people and the sheep of his pasture; enter his gates with thanksgiving.” This preface therefore asks that the good shepherd himself not forsake his catholic flock, nor deprive it of his protection, but rather...

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CANO. 81 gis, occultique dei mysteria spiritualib[us] inuisibilibusque notionib[us] honorabis, atque intemerata seruabis: nequa- quam ea passim rudibus tradens, sed sanctis solis sanctaru[m] rerum intelligentias sacratius pandens. Tertio eadem <Quare dicitur actio et sacrificium.> missæ pars (vt iam paulò antè dictum est) vocatur actio: quia in ipsa, sanctissimum Christi mysterium peragitur quo ex ineffabili sua charitate corpus suum in cibum, & sanguinem in potum: nobis hic peregrinantibus pro viatico contulit. Demùm quarto dicitur sacrificium, quia per hunc canonem ex pane & vino conficitur sacrificium salutare, sacrificium laudis, sacrificium iustitiæ, longè ac- ceptius deo quam antiquæ legis sacrificia, & omnem illo- rum multiformitatem vniformiter, & multitudinem vni- ce complectens, immo omne illorum virtutem superemi- nenter in se continens ac comprehendens. Erat enim a- pud Hebræos sacrificium pro peccato, hostia pacificoru[m], expiationis, holocaustum, iuge sacrificium, hostia pro ig- norantiis & in gratiarum actionem. Istud verò sacrifi- ciu[m]: omniu[m] illoru[m] & quorumuis aliorum ratione virtute sua continet & superambit. Nempe ipsum vnum & vni- cum: pro totius mundi peccato oblatum est, pacificans & instaurans omnia quæ in cælis & in terra sunt. Per ipsum itidem habetur expiatio peccatorum totum igne charita- tis incensum: oblatum est pro nobis in ara crucis. Idem quoque iugiter & assidue immolatur ad finem vsq[ue] mun- di. Denique pro ignorantiis nostris ipsum deo patri of- fertur: & in gratiarum actionem de susceptis beneficiis. Iure igitur hæc missæ portio, in qua tam celebre & solen- ne consummatur sacrificium: denominatione sumpta ab eo quod præcipue in ea intenditur, etiam sacrificij nuncu[m] patione cognominatur. 2 Porrò huius canonis adiutore deo nunc aggressuri quantulamcunque expositionem pro nostra pollicitatio- ne: nihil ex nostra tantum sententia aut opinione in ea as seremus. Neque enim tanta nobis inest aut temeritas aut æquo maiora audens præsumptio: vt in re tam ardua & sublimi nouum quippiam ex nostro & proprio duntaxat judicio tentaremus ingerere, præsertim post tot & tan- tas à celeberrimis viris Alexandro de Ales, Alberto Ma- gno, Durando in rationali diuinorum officioru[m], Innocen- tio

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CANO. 81 you shall honor the hidden mysteries of God with spiritual and invisible notions, and keep them inviolate: by no means handing them over indiscriminately to the unlearned, but more sacredly revealing the meanings of sacred things to the holy alone. Thirdly, the same <Why it is called action and sacrifice.> part of the Mass (as has already been said a little before) is called action: because in it the most holy mystery of Christ is carried out, whereby, through His ineffable charity, He gave His body as food and His blood as drink to us who are here journeying as a viaticum. Finally, fourthly, it is called sacrifice, because through this canon a saving sacrifice is made from bread and wine, a sacrifice of praise, a sacrifice of justice, far more acceptable to God than the sacrifices of the ancient law, and embracing all their variety in a single form, and their multitude in one; indeed containing and comprehending in itself, eminently, all their virtue. For among the Hebrews there was a sacrifice for sin, a peace offering, an expiatory offering, a burnt offering, a continual sacrifice, an offering for ignorances, and one in thanksgiving. But this sacrifice contains and surpasses all those and whatever others there may be, by its own power and virtue. Indeed, it is the one and only sacrifice: offered for the sin of the whole world, making peace and restoring all things that are in heaven and on earth. By it, likewise, atonement for sins is obtained, wholly inflamed with the fire of charity: it was offered for us on the altar of the cross. The same is also immolated continually and without ceasing until the end of the world. Finally, it is offered to God the Father for our ignorances, and in thanksgiving for the benefits received. Therefore this portion of the Mass, in which so celebrated and solemn a sacrifice is consummated, is rightly also called by the name of sacrifice, from that which is chiefly intended in it. 2 Now, with God as helper, about to undertake some small explanation of this canon in accordance with our promise: we shall assert nothing in it merely from our own judgment or opinion. For we have neither such boldness nor a presumption daring greater things than is right: that in so difficult and lofty a matter we should attempt to introduce something new from our own and private judgment alone, especially after so many and such great men as Alexander of Hales, Albert the Great, Durandus in the Rational of the Divine Offices, Innocent I,

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CANO. quatuor angelis clamasse scribitur in Apocalipsi. Quoni s autem in sacro canone missę passio Christi recolitur, quæ in cruce completa fuit, idcirco par est & æquum ab ea litera ipsum canonem inchoari, quæ ipsam crucem expressius quàm cæteræ literæ refert, qualis est litera T. vt scilicet per eius contuitum: sacerdos citius & prôptius in memoriam passionis dominicæ reuocetur. Sensibiles enim notæ intellectum nostrum facile excitant & mouent ad notionem intelligibilium, illique præstant adminiculu ad spiritualium contemplationem. 4 Cæterùm in fronte canonis posita particula, igitur: connexiua est ipsius canonis cum præcedente sententia & hymno partim angelico, partim humano, vt hic habeatur sensus. O parter cælestis, quia pleni sunt cæli & terra gloria tua, quia misisti miseratione tua ad nos filium tuu[m] benedictum, qui per assumptam humanitate[m] venit in hunc mundum in nomine tuo: ideo te rogamus & petimus. Nomen autem patris, ibidem personaliter sumitur & discrete: vt primæ personæ in summa trinitate sit nomen, quod per subiunctum accusatiuum, filium tuum: satis innuitur. Nam ea duo pater inquam & filius: mutuam adinuicem habent relationis habitudinem. Sanè quatuor in ipso canonis principio adducuntur motiua atq[ue] incitatoria: quæ per facile deum patrem inflectere possint, vt nostras preces exaudiat. Primum ipsius patris clementia siue[m] misericordia. Qua[m]vis enim innumeras habeat eximias proprietates, quibus honorari celebrarique à nobis rite possit: hoc tamen congruentius quàm alio quouis nomine clementissimum, id est summe misericordem appellamus, vt < Ioh. 2> quia secundum prophetam benignus est & misericors atque præstabilis super malicia: ipse per suam clementiam & misericordiam benignas aures inclinet precib[us] nostris, neque de peccatis nostris vindictam sumat vt meremur: < Heb. 9 1. Iean. 2> sed veniam illorum ac remissionem clem[m]eter indulgeat. Est enim secundum Aristotelem clementia, virtus specta[n]s ad principes & prælides: moderatiua poenarum reis infligendarum, & inclinans ad misericordiam ipsis exhibendam. Secu[n]dum, est mediu[m] efficax per quod perimus: quoniam per Iesum Christum, filium dei patris dominum nostrum, tanquam mediatoré inter deum patrem & nos pecatores,

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CANO. it is written in the Apocalypse that four angels cried out. Since, however, in the sacred canon the Passion of Christ is commemorated, which was completed on the cross, therefore it is fitting and proper that the canon should begin from that letter which more expressly than the other letters represents the cross itself, such as the letter T. So that by the sight of it the priest may be more quickly and readily recalled to the memory of the Lord’s Passion. For sensible signs easily stir and move our understanding to the notion of intelligible things, and provide it with assistance toward the contemplation of spiritual things. 4 Moreover, the particle placed at the beginning of the canon, “therefore,” is connective of the canon itself with the preceding sentence and hymn, partly angelic, partly human, so that the sense here may be as follows: O heavenly Father, since the heavens and the earth are full of your glory, since in your mercy you sent to us your blessed Son, who by the humanity he assumed came into this world in your name: therefore we beseech and ask you. Now the name of the Father is taken there personally and distinctly, so that the name of the first person in the supreme Trinity is meant, which is sufficiently indicated by the added accusative, “your Son.” For these two, Father and Son, indeed have a mutual relation to one another. Certainly four motives are introduced at the very beginning of the canon, which may easily move and incline God the Father to hear our prayers. The first is the Father’s clemency, or mercy. For although he possesses countless excellent qualities by which he may rightly be honored and celebrated by us, yet more fittingly than by any other name we call him most clement, that is, most merciful, as <Ioh. 2> because, according to the prophet, he is gracious and merciful and ready to show favor above evil; may he by his clemency and mercy incline his kind ears to our prayers, and not take vengeance on our sins as we deserve: <Heb. 9 1. Iean. 2> but graciously grant pardon and remission of them. For according to Aristotle, clemency is a virtue pertaining to princes and rulers: moderating the punishments to be inflicted on the guilty, and inclining to the mercy to be shown to them. The second is the effective means through which we are saved: for through Jesus Christ, the Son of God the Father, our Lord, as mediator between God the Father and us sinners,

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EXO. 85 estores, tanquam aduocatum qui apparet vultui dei p[er] no bis: vt semper viuens interpellet pro nobis. Aduocatum enim habemus apud patrem Iesum Christum iustum: & ipse est propiciatio pro peccatis nostris, vt ait Ioannes. < Ioan. 16> Per hunc ergo mediatorem & aduocatum nostrum, bono iure patrem rogamus: quonia per ipsum, impetrandi certitudinem accepimus. Ipse nanque qui æterna est veritas, sub assertoria pollicitatione nobis in euangelio promisit dicens. Amen amen dico vobis, si quid petieritis patre in nomine meo: dabit vobis. Petite, & accipietis. Et non modo hoc in loco, sed & in omni oratione, ecclesia petit suas preces exaudiri per dominum nostrum Iesum Christum, illoque fine omnem claudit & terminat suam deprecationem: ad insinuandum quòd quicquid petitur ab hominibus, non nisi in nomine Christi filij patris dilecti exaudiatur atque imperretur. Tertium quod hic assertur, eô ducens & accommodum vt preces nostræ suscipiantur à deo: est deprecantiu[m] humilitas significata per id quod petimus supplices, id est humiles, quoniam ab initio superboru[m] supplicatio non placuit deo, sed humilium: vt ait Iudith. Et ecclesiasticus. Oratio humiliantis se, nubes penetrat: & non discedet donec altissimus eam aspiciat. < Iudith. 9 Eccl. 35 Luc. 18 Daniel. 9> Denique in euangelio pharisæus ille qui iustitias suas iacta[n]ter enarrauit coram deo: speratus est, vbi publicanus eôficiens humiliter peccata sua, exauditus est & iustificatus. Quonia igitur supplices rogamus: cu[m] Daniele rectè dicimus, quod non in iustificationibus nostris prosternimus preces nostras ante factem dei: sed in miserationib[us] eius magnis & multis. Quartum est vehemens petendi affectus: geminatiôe verbi deprecatorij expressus, scilicet rogam[us] ac petimus. Accumulat[ur] enim ibidè verba petitionè explicantia, ad significandu[m] ipsius affectus nostri magnitudine[m]: vt in geminata postulatione[m] melius obtineatur quod intendimus. Ponûtur aute[m] ea verba & sequentia fere omnia in numero multitudinis & plurali: ad designa[n]du[m] quod sacerdos hæc orans aut offerens, no[n] pro se solu[m] & in sua solius orat persona, sed vice & loco omniu[m] Christi fidelium & in persona totius ecclesiæ: orationem deo patri fundit & offert sacrificium, quandoquidem ipse celebrans publico fungitur ministerio: orandi pro omnibus. F iij Sed

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EXO. 85 he presents us, as an advocate who appears before the face of God for us: that he may always live to make intercession for us. For we have an advocate with the Father, Jesus Christ the righteous; and he is the propitiation for our sins, as John says. < John 16> Through this mediator and our advocate, therefore, we rightly pray to the Father; because through him we have received the certainty of being granted our request. For he, who is eternal truth, has promised us in the Gospel under an assured pledge, saying: Amen, amen I say to you, if you ask anything of the Father in my name, he will give it to you. Ask, and you will receive. And not only in this place, but in every prayer the Church asks that her prayers be heard through our Lord Jesus Christ, and with that end she closes and finishes all her supplication: to signify that whatever is asked by men is heard and granted only in the name of Christ, the beloved Son of the Father. The third thing here asserted, leading to this and fitting to it so that our prayers may be received by God, is the humility of those who pray, signified by the fact that we ask as suppliants, that is, as humble persons; since from the beginning the supplication of the proud was not pleasing to God, but that of the humble: as Judith says. And Ecclesiasticus: The prayer of him who humbles himself pierces the clouds, and it will not depart until the Most High regard it. < Judith. 9 Eccl. 35 Luc. 18 Daniel. 9> Finally, in the Gospel that Pharisee who proudly recounted his own righteousness before God was rejected, whereas the publican, making humble confession of his sins, was heard and justified. Since therefore we pray as suppliants, with Daniel we rightly say that we do not cast down our prayers before the face of God in our own justifications, but in his many and great mercies. The fourth is a fervent desire in asking, expressed by the doubling of the prayerful verb, namely, we beg and we ask. For in that place words explaining the petition are heaped up, to signify the greatness of our own desire, so that in a repeated request what we intend may be obtained more readily. But those words, and almost all the following, are placed in the plural number: to signify that the priest, praying or offering these things, does not pray for himself alone and in his own person only, but in the place and stead of all the faithful of Christ and in the person of the whole Church, pours forth and offers prayer to God the Father, since he who celebrates is performing a public ministry: of praying for all. F iij But

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EX PO. 91 lem dominus: dispersiones Israelis congregabit. Illud igitur nunc petitur compleri. Quarto quòd dignetur eam regere in prosperis & aduersis: vt cum propheta dicat. Psal. 22. Dominus regit me & nihil mihi deerit: in loco pascuæ ibi me collocauit. In prosperis quidem: ne insolescat & extollatur, in aduersis verò: ne opprimatur & deiiciatur, vt per diem sol non vrat ipsam: neque luna per noctem. Verùm Psal. 120. non petit sacerdos deum patrem, quòd pacificet, custodiat, adunet, & regat ecclesiam: in hoc loco particulari vel illo constitutam, sed in toto orbe terrarum, quoniam hæc deprecatio non pro hac vel illa funditur ecclesia singulari: sed catholica & vniuersali. Deberet enim (sicut olim quoque fuit) ipsa Christi ecclesia: per totum orbem terrarum esse diffusa, quemadmodum de Christo capite ecclesiæ: loquitur dominus per Esarum. Dedi te in lucem gentium: vt Esa. 49. sis salus mea vsque ad vltimum terræ. Ita & Christus præcepit Aet. 1. apostolis. Et eritis mihi testes in Hierusalem, Iudæa, & Samaria & vsque ad vltimum terræ. Nempe vocata est ipsa ecclesia per apostolos: de cunctis terrarum finibus, insinuatum est in missione visibili spiritus sancti: per quâ cum apostoli incæperunt euangelium Christi prædicare, loquebantur omnium linquis: ad significandum (vt ait B. Gregorius) quòd ecclesia Christi omnium esset gentium voce locutura. Et hoc itidem est quod dominus in euangelio innuit: cum inquit. Multi ab oriente & occidente venient: id est ex omni tribu & gente (vt exponunt sacri authores) & recumbent cum Abraham, Isaac, & Iacob in regno cælorum. Idcirco etiam canticum sanctorum Augustini & Ambrosij deo concinit. Te per orbem terraru[m] sancta confitetur ecclesia. Sed exigentibus peccatis nostris ipsa (vt supra dictum est) in angustum, Europæ angulu[m] nunc coarctata & redacta est. Actu. 2. 9 Cæterùm post ecclesiam catholicam petit sacerdos oblatione missæ etiam fieri pro summo pontifice: qui papa id est pater patrum dicitur. Fuerunt quidem harum duaru[m] dictionum pater patrum, primæ syllabę pa. pa. prius diuisim positæ, & singularum dictionum integrarum repræsen tatiuæ, postea verò scribentium incuria in vnam coadunatæ dictionem, & inde conflatum id nomen papa. Quod sanè merito peculiariterque ipsi summo potifici asciscitur: quo-

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EX PO. 91 the Lord: he will gather the dispersions of Israel. Therefore this is now sought to be fulfilled. Fourth, that he may deign to govern her in prosperity and adversity: that with the prophet she may say. Psal. 22. The Lord ruleth me, and I shall want nothing: he hath placed me in a place of pasture. In prosperity indeed: lest she grow insolent and exalted, in adversity truly: lest she be oppressed and cast down, so that by day the sun burn her not, nor by night the moon. But Psal. 120. the priest does not ask God the Father that he would pacify, keep, unite, and govern the Church: in this particular place or in that, but throughout the whole world, because this prayer is not poured out for this or that single church: but for the catholic and universal one. For the Church of Christ ought (as it also once was) to be spread through the whole world, just as concerning Christ the head of the Church the Lord speaks through Isaiah. I have given thee for a light of the Gentiles, that Esa. 49. thou mayest be my salvation unto the end of the earth. So also Christ commanded the apostles. Act. 1. And ye shall be witnesses unto me in Jerusalem, Judaea, and Samaria, and unto the uttermost part of the earth. Indeed the Church itself was called by the apostles from all the ends of the earth; this was made known in the visible sending of the Holy Spirit: by which, when the apostles began to preach the Gospel of Christ, they spoke in all tongues: to signify (as B. Gregory says) that the Church of Christ was to speak with the voice of all nations. And this likewise is what the Lord hints at in the Gospel, when he says: Many shall come from the east and from the west: that is, from every tribe and nation (as the holy authors explain), and shall sit down with Abraham, Isaac, and Jacob in the kingdom of heaven. Therefore also the song of the saints Augustine and Ambrose sings to God. The holy Church confesses thee through the whole world. But because of our sins the same Church (as has been said above) is now narrowed and reduced into a corner of Europe. Actu. 2. 9 Moreover, after the catholic Church the priest also asks that by the offering of the Mass there be made prayer for the supreme pontiff: who is called pope, that is, father of fathers. Indeed these two words, father of fathers, were first placed separately, pa. pa., the first syllables, and representing the full individual words; afterward through the carelessness of writers they were joined together into one word, and from that the name papa was formed. Which certainly is rightly and especially assigned to the supreme pontiff: quo-

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EX PO. 95 tione singulariter orare, quod insinuatur per literas illas maiusculas. N. &. N. significantes ibi esse locum illorum seriatim nominandorum per quandam copulationem. At verò quanuis deus non egeat intentione nostra vel oratio- ne particulari, vt eos noscat pro quibus speciatim orare decreuimus, qui etiam nouit omnia antequâ hanc, & prius quam petimus ipse scit quibus indigemus, non est tamen < Dam. 13> irrita aut inanis hæc particularium personarum corâ deo nominatio. Quoniam vult quædam secundum ordinem sa pientiæ suæ dare & conferre dum ad ipsum specialiter dirigimus orationes nostras, qualia non esset daturus sine illis. Vult idem affectum nostrum magis ad ipsum excitari: dum hoc pacto ad particularia descendimus, quæ magis animum mouere solent. Vult denique nos ipsos acceptorum ab aliis beneficiorum frequentius esse memores, q[ui] vtique sit cu[m] benefactorum nostroru[m] nomina sæpius recensemus, ex quibus ad memoriâ susceptoru[m] bonoru[m] & ad gratitudine[m] magis inducimur. Proinde constituit deus q[ui] sacerdos celebransquibus voluerit particularibus personis tum viuis tum defunctis, aliquam portionem fructus ipsius missæ applicet. Et huiusmodi applicationem rite factam habet ratâ & acceptam quandoquidem spiritu sancto inspirante sancti patres officij ipsius missæ ordinatores hanc specialem commemorationem faciundam sanxerunt. 12 Verùm ne huiusmodi determinatarum personarum nominatio, ob multitudinem aut incertum ordinem ingererat sacerdoti celebranti co[n]fusione[m] aut turbatione[m], certis q[ui]busda[m] gradibus à maiori obligatione ad minore[m] ordinate procedentibus, in huiusmodi recitatione[m] vtendum est. Siquidem in primo gradu & loco habenda est memoria illoru[m] viuentiu[m] vnius aut plurimi, pro quibus tunc principaliter sit & particulariter celebratio. Secundo verò parentu[m] & cognatorum carnaliu[m] & spiritualiu[m]. Tertio curæ suæ subiectorum, tanquam filiorum spiritualium. Quarto, confratrum suorum, membrorum eiusdem corporis si sit ecclesia religiosa, collegiata aut domus priuata. Quinto, fundatorum, patronorum & benefactorum, temporalium & spiritualium. Secundu[m] quem ordinem, hic quidem viuoru[m] habeatur memoria, post consecratione[m] verò & suo loco, defunctoru[m]. Et quoniâ 1 diuersis celebrationib[us] illi q[uæ] 1 primo repo-

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EX PO. 95 ... to pray singly for this one, which is indicated by those capital letters N. &. N., signifying that there is to be a place for those to be named in order by a certain joining together. But although God does not need our intention or our particular prayer, so that He may know those for whom we have resolved to pray specifically—He who also knows all things before this, and knows before we ask what we need—nevertheless this naming of particular persons before God is not useless or empty. For He wishes certain things, according to the order of His wisdom, to be given and conferred when we direct our prayers to Him in a special way, things which He would not grant without them. He likewise wishes our affection to be stirred up more toward Him, when in this way we descend to particulars, which are wont to move the mind more. Finally, He wishes us ourselves to be more frequently mindful of benefits received from others, since indeed we are more often led to remembrance of our benefactors’ names when we recite them, from which we are more induced to remember favors received and to gratitude. Therefore God has established that the priest celebrating should apply some portion of the fruit of the Mass itself to whatever particular persons he may wish, both living and dead. And such an application, when rightly made, is held to be valid and acceptable, since the holy Fathers, inspired by the Holy Spirit, the authors of the rite of the Mass itself, decreed that this special commemoration should be made. 12 But lest the naming of such determined persons, because of their multitude or uncertain order, should bring confusion or disturbance to the priest celebrating, one should use certain degrees, proceeding in orderly fashion from greater obligation to lesser in such recitation. For in the first degree and place should be had the memory of those living, one or more, for whom the celebration is then principally and particularly being offered. Second, of parents and relatives, fleshly and spiritual. Third, of those subject to his care, as spiritual children. Fourth, of his confreres, members of the same body if it be a religious church, collegiate church, or private house. Fifth, of founders, patrons, and benefactors, temporal and spiritual. According to this order, here indeed the memory of the living is to be had; after the consecration, however, and in its proper place, that of the dead. And because in different celebrations those things which are first repo-

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96 CANO. reponuntur gradu ac ordine, plerunque sunt diversi: possunt etiam diuerso tempore variari ad arbitrium ipsius celebrantis. Et ita de iis qui in aliis constituuntur locis Non tamen semper opus est quod elaboret sacerdos celebrans pro nominibus propriis eorum quorum particularem facit memoriam expresse recitandis, quinimmo sæpi id sufficit vbi nomina illorum non succurrunt promptè animo: quòd personæ ipsæ occurrant memoriæ celebratis. Cum verò nomina expedite occurrunt: in genitivo casu mente tenenda vel ore exprimenda sunt, vt mem[m]ero domine famulorum famularumque tuarum: huius & illius vel illorum, quatenus debita & congrua præcedentium & sequentium in textu canonis fiat connexio. Et quoniam non satis certum est quis cui in graduum præfatorum ordine præponendus sit: intendat celebrans generaliter quòd dominus deus, iustissimus omnium distributor acceptare dignetur id sacrificium pro his eo ordine & modo, quo se nouerit obligatum: addens saltem mente hoc vel æquialens & omnium: quibus me nosti debitorem. 13 Completa huius modi viuorum singulariter sibi commissorum recitatione: sacerdos deinceps orat pro circumstantibus sibi non commissis specialiter, cum subiungit, & omnium circumstantium, Vbi annotatu dignum censent sacri authores, quàm sanctum sit & salubre: missarum interesse mysteriis, cùm sacramentum eucharistia etiam pro circumstantibus peculiariter offeratur: ipsorumque ex constitutione ecclesiastica fiat itidem expressa mentio. Verùm non ab re, hic, circumstantium dicit litera canonis: non autem circumgyrantium, per ambulantium, aut confabulantium, vt hoc loco præclarè admonet Gabriel: quem vt expositionis huius ducem sequimur. Quia tales (inquit) non solum non fiunt participes missæ: sed etiam peccant transgrediendo præceptum ecclesiæ de audienda missa die dominica aut die festo: si aliâ missam nô audierint eo die. De quo loûnes Gerson in tractatu de oratione ait. Cognoscât & obseruent tam clerici quam laici, quos oportet diebus dominicis & festis divino interesse officio & servitio: quod nô absoluuntur ab hoc debito, du scienter fabulationibus intendunt, sed multiplici reatu se construngunt, quia nedu[m] non obseruant præceptum: sed & alios impediuit, eo quòd in

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96 CANO. are arranged according to rank and order, they are for the most part different: they can also be varied at different times at the discretion of the celebrant himself. And so too in the case of those who are placed in other locations. Nevertheless, it is not always necessary that the priest celebrating should labor to recite expressly the proper names of those whose particular remembrance he makes; rather, often it is enough if the names of those persons do not readily come to mind: that the persons themselves may come to the celebrant’s memory. But when the names readily occur: they are to be kept in mind or expressed with the voice in the genitive case, as: of my lord, of your servants and handmaids: of this one and that one, or of those others, insofar as the due and fitting connection of the preceding and following words in the text of the Canon may be made. And since it is not sufficiently certain who is to be placed before whom in the order of the aforesaid ranks: let the celebrant intend generally that the Lord God, the most just distributor of all, may deign to accept that sacrifice for these, in that order and manner in which he knows himself to be bound: adding at least in mind this, or something equivalent, and of all those to whom thou knowest me indebted. 13 Once this kind of recitation of those living singularly entrusted to him is completed: the priest thereafter prays for those present who have not been specially entrusted to him, when he adds, and of all those present. Here the sacred authors judge it worthy of note how holy and salutary it is to be present at the mysteries of the Mass, since the sacrament of the Eucharist is also offered specially for those present: and moreover, by ecclesiastical constitution mention of them is likewise expressly made. Yet the phrase of the Canon is not without reason here, “those present”; not however “those walking about,” “those passing by,” or “those chatting,” as Gabriel excellently warns at this point: whom we follow as the guide of this exposition. Because such people (he says) not only do not become participants in the Mass, but also sin by transgressing the Church’s command to hear Mass on Sunday or on a feast day, if they have not heard another Mass on that day. Concerning this, Ioannes Gerson in the treatise On Prayer says: “Let both clerics and laypeople know and observe, whom it is fitting on Sundays and feast days to be present at the divine office and service, that they are not absolved from this duty if, knowingly, they devote themselves to idle talk, but rather they bind themselves with multiple guilt, because not only do they fail to observe the command, but they also hinder others, in that in

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CANO. 98 vtiliter. Secundo requiritur circu[m]stantiu[m] attentio, & eleua tio mentis in deum, quo desiderent oblationem huius ho- stia sibi proficere ad salutem. Quæ quidem hisce verbis innuitur, & nota devotio, subaudi, ad hoc sacramentu[m], qua deo vniuntur virtute charitatis per affectum, sicut fidei v- niuntur veritate per intellectum, sicque veritate & virtu- te vniuntur ipsi deo, per intellectum & affectum. Quæ sa- ne fides & devotio etsi homines lateat, ipsi tamen deo cor dium scrutatori cognita est & nota. Cognita per approba- < 2. Tim. 2.> tionem, & nota per acceptionem. Eos enim noscere dicitur < Exod. 33.> dominus, quos approbat & acceptat, quemadmodum ait Paulus. Nouit dominus, qui sunt eius. Et ad Moysem ait: Noui te ex nomine. 14 Porrò vt significetur supradictis omnibus homini- bus ritè dispositis applicari fructus ipsius missæ, subiungit sacerdos celebrans, pro quibus tibi offerimus vel qui tibi offerunt, pro quibus inquam famulis & famulabus tuis, & omnibus circu[m]stantibus fidelibus & devotis, tibi offerimus vt ministri & immediat, vel qui famuli tui & famulæ, om nesque circu[m]stantes fideles & devoti offerunt tibi spiritua liter & mediate. Sicut enim spiritualiter dicuntur hoc sa- cramentum manducare laici & assistentes missæ, qui cum devotione venerantur sacratissima eius mysteria, seque per fide & pium affectu effundunt in deu. Ita etiam hoc lo- co ipsi laici & circu[m]stantes dicu[n]tur spiritualiter offerre hoc sacrificium: quando & oblationi illi devotè assistunt, & vt deo accepta sit enixius orant. Alij verò eam particulæ: qui tibi offerunt, ad sacerdotes tantum referunt, quorum mini sterium est & officium, non solum pro populo: sed etiam p[er] seipsis offerre hanc salutarem hostiam, quemadmodum in veteri testamanto sacerdos pro seipso primum, deinde pro populo sacrificium offerre debuit: vt ex 9. cap. Leui. mani- <Leui. 9.> festum euadit. Cæterùm ipsum eucharistiæ sacramentu[m] p[ro] in missa offertur: hoc loco dicitur sacrificium laudis: quia ipsum maximè ac præcipuè ad dei laudem & honorem est institutum: vt dicit psal. Immola deo sacrificium laudis: & < Psal. 49.> reddet alcissimo vota tua. Et iterum eodem loco. Sacrificiu[m] laudis honorificabit me: & illic iter quo ostendam illi salu tare dei. Etiam quia ipsum maximam deum laudandi ma- teriam nobis subministrat, quòd non solum se mories dede rit

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CANO. 98 usefully. Secondly, there is required attention to the circumstances, and elevation of the mind to God, by which they may desire that the offering of this host may profit them unto salvation. This is indeed implied in these words, and devotion is noted, that is, with regard to this sacrament, by which they are united to God through the power of charity by affection, just as by faith they are united to truth through the intellect; and thus by truth and virtue they are united to God himself, through intellect and affection. And this faith and devotion, although hidden from men, is nevertheless known and recognized by God, the searcher of hearts. Known by approval, < 2. Tim. 2.> and recognized by acceptance. For the Lord is said to know those whom he approves and accepts, as Paul says. The Lord knows those who are his. And to Moses he said: I have known you by name. 14 Moreover, that it may be signified that the fruits of the aforesaid Mass are applied to all men rightly disposed, the celebrating priest adds: for whom we offer to you or who offer to you, for whom, I say, for your servants and handmaids, and for all the faithful and devout standing around, we offer to you as ministers and immediately; or who, your servants and handmaids, and all the faithful and devout standing around, offer to you spiritually and mediately. For just as laypeople and those assisting at Mass are said to receive this sacrament spiritually, when with devotion they venerate its most sacred mysteries and pour themselves out toward God through faith and pious affection, so also in this place the laypeople and those standing around are said to offer this sacrifice spiritually: when they devoutly attend that offering, and pray earnestly that it may be accepted by God. Others, however, refer that phrase, who offer to you, only to the priests, whose ministry and office it is not only on behalf of the people, but also by themselves to offer this saving host, just as in the Old Testament the priest had first to offer sacrifice for himself, and then for the people, as is made clear from chapter 9 of Leviticus. <Levi. 9.> Furthermore, the sacrament of the Eucharist itself, when offered in the Mass, is here called the sacrifice of praise, because it was instituted especially and chiefly for the praise and honor of God, as the psalm says: Sacrifice praise to God; and he will repay your vows to the Most High. < Psal. 49.> And again in the same place: The sacrifice of praise shall glorify me; and there is the way by which I will show him the salvation of God. Also because it supplies us with the greatest material for praising God, since he not only gave himself over to death

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EXPO. 102 dum quod faciunt, scilicet quod deo reddunt vota sua: id est deuotionem vel affectionem suam, siue bona opera. Nô enim votum accipitur hic propriè pro rei spiritualis promissione facta deo, sed comuniore sortitur ratione: vt & pium mentis affectu & opus omne bonu colectatur, quæ admodum etiam in psalmo sumitur: cum ait propheta. Immola deo sacrificium laudis: & redde altissimo vota tua. cui dicto psalmi: hic locus aliquantum alludere & respon- < Psal. 49> dere videtur. Huiusmodi aute vota: & sua sunt, id est offe- rentium, quoniam ex libera eorum voluntate prodeuntur deo: quia ab eo prius accepta sunt, quatenus gratiam con- tulis boni operis electricem & ad ipsum tanquam finem le- gitimum referuntur: vt de vnoquoque bonorum operum relato in deum: syncarè dicamus cum David. Tua sunt o- < 1. Para. 29.> mnia domine: & quæ de manu tua accepimus, dedim tibi. Et hæc completa est deoque grata circulatio: cum ad ip- sum redeunt bona omnia, à quo primitus ortus ortum ac- < Psal. 81> ceperunt. Postremum neque ociosè neq; superuacuè adie- cta sunt hæc tria, æternum, viuum & verum ipsi deo: in hac canonis particula. Nam nonnulli dicuntur in scriptura san- < Psal. 81> cta dij per adoptione, vt homines, de quibus ait psalmus. Ego dixi dij estis, & filij excelsi omnes. Verum hi non sunt < Psal. 113.> æterni. Nam mox subiungit propheta. Vos autem sicut ho- mines moriemini, & sicut vnus de principibus cadetis, Alij verò sunt dij per nuncupationem: vt imagines, idola & sta- < Psal. 113.> tuæ de quibus item propheta in psalmo. Simulacra gentium argentum & aurum, opera manuum hominum. Sed hi non sunt viui. Nam vt dicit ibidè psal. Os habet & non loquen- < Psal. 113.> tur: oculos habent & non videbunt. Postremò alij sunt dij per vsurpationem & superbam vendicationem, vt dæmo- < Psal. 113.> nes, quorum princeps dicit apud Esaiam. In cælum ascen- < Psal. 114.> dam, super astra cæli exaltabo solium meum, ascendam su- per altitudinem nubium, & ero similis altissimo. Sed isti < Psal. 89.> non sunt veri dij, quoniam vt ait psal. omnes dij gentium, dæmonia. Itaque ad excludendos omnes istos no verè ne- que natura deitatem habentes, fideles hic dicuntur redde- < Psal. 89.> re vota sua æterno deo, viuo & vero, qui est benedictus in secula seculorum. Amen. G ijj Com-

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EXPO. 102 since what they do, namely that they render their vows to God: that is, their devotion or affection, or their good works. For here votum is not taken properly for a promise made to God of some spiritual thing, but it receives a broader sense: so that both the pious affection of the mind and every good work are gathered together, just as it is also taken in the psalm, when the prophet says: “Offer to God the sacrifice of praise; and render to the Most High thy vows.” To this saying of the psalm this place seems to allude and to answer somewhat. Such vows are “their own,” that is, the offerers’, because they proceed from their free will to God: because they were first accepted by Him, inasmuch as the grace of a good work is bestowed by Him and referred back to Him as to its lawful end: so that concerning each of the good works referred to God we may sincerely say with David: “All things are thine, O Lord; and of thine own have we given thee.” And this is a complete and pleasing circulation to God, when all good things return to Him, from whom they first received their origin and beginning. Finally, these three words, “eternal, living, and true,” are added to God here neither idly nor superfluously in this part of the canon. For some are called gods in Holy Scripture by adoption, as men, of whom the psalm says: “I said, Ye are gods, and all of you children of the Most High.” But these are not eternal. For the prophet immediately adds: “But ye shall die like men, and fall like one of the princes.” Others are gods by title only: as images, idols, and statues, of which likewise the prophet says in the psalm: “The idols of the nations are silver and gold, the work of men’s hands.” But these are not living. For, as the psalm there says: “They have mouths, but they speak not; eyes have they, but they see not.” Lastly, others are gods by usurpation and proud claim, as demons, whose prince says in Isaiah: “I will ascend into heaven, I will exalt my throne above the stars of heaven; I will ascend above the height of the clouds, and I will be like the Most High.” But these are not true gods, because, as the psalm says, “all the gods of the nations are demons.” Therefore, to exclude all these, who do not truly have deity by nature, the faithful are here said to render their vows to the eternal God, the living and the true, who is blessed for ever and ever. Amen. G ijj Com-

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EXO. 105 & resurrectionis eius atque ascensionis: quorum hoc sacrisicium est memoriale præcipuum. Tertio verò loco, sanctorum martyrum celebratur memoria: quia pro ob- lata semel salutari & singulari hostia semetipsos obtulerunt viuentem hostiam, deo placentem & acceptabilem, qui etiam (quemadmodum & apostoli) testes fuerunt nostræ fidei, & sanguinis sui effusione eam approbarunt atque corroborarunt. Martyr enim Grece: testis est Latinè, & martyrium, testimonium. At verò patriarcharum & p- phetarum veteris testamenti, hic non frequetatur memoria, quia quamuis fide & deuotione in spiritu sacrificium hoc cognoverunt, & spiritualiter ipso participarut: sub sacramentali tamen specie nunquam ipso vsi sunt, quoniam loge post eorum tempora noscitur ipsum fuisse institutu[m]. Sed neque sanctorum confessoru[m] qui coruscante luce eu[m] gelica sanctitate & virtutibus mirifice emicuerunt, hic inseruntur nomina, quoniam canon ipse præsertim quatu[m] ad hanc partem prius fuit (vt aiunt) æditus, quam memoriam confessorum celebraret ecclesia. Siquidem omnes fere sancti qui commemorantur in canone, præcesserunt sanctum Syluestrum papam, præter sanctos Ioannem & Paulum. Marcellinum & Petrum, qui paulò post illi successerunt. Ecclesia verò post tempus Syluestri coepit sanctorum confessorum memoriam primum venerari: quòd prius debacchata semper fuerit in ecclesiam & desæuierit tyrannorum rabies ac crudelitas, sanctorum martyru[m] turbam & numerum copiose multiplicans. In cuius rei argumentum, sedes episcopales quæ secundum beati Petri dispositionem sunt in singulis ciuitatibus antiquitus constitutæ, non in memoriam confessorum, sed apostolorum & martyrum & præsertim gloriosæ virginis deiparæ, fideliu[m] consecrauit deuotio. 20 Deinceps exprimuntur duodecim apostoloru[m] nomina (quos elegit dominus: vndecim quidem, in terra co- sistens & ante suam passionem. Paulum verò duodecimu[m]: post ascensionem & iam sedens ad dexteram patris) scilicet Petri qui fuit princeps & summus apostoloru[m]: cui traditæ sunt claues regni cæloru[m]. Pauli, qui vas electionis à domino dictus est & de cælo vocatus, vt portet nomen eius coram regibus & gentibus & filiis Israel. Andreæ, qui primus < Matth. 10 Act. 9 Matth. 16 Act. 9 Ioan. 1 Act. 12 Ioan. 13 Ioan. 19 Ioan. 20 Gala. 1 Ioan. 14>

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EXO. 105 and of his resurrection and ascension: of which this sacrifice is the principal memorial. Thirdly, the memory of the holy martyrs is celebrated: because, for the one saving and unique victim once offered, they offered themselves as a living sacrifice, pleasing to God and acceptable, who also, just as the apostles, were witnesses of our faith, and confirmed and strengthened it by the shedding of their blood. For martyr in Greek means: witness in Latin, and martyrdom, testimony. But the memory of the patriarchs and prophets of the Old Testament is not here often celebrated, because although by faith and devotion in spirit they acknowledged this sacrifice, and spiritually partook of it, nevertheless under the sacramental species they never used it, since it is known that it was instituted much later than their times. Nor are the names of the holy confessors inserted here, who with shining light of evangelical sanctity and virtues wonderfully shone forth, because the canon itself, especially as to this part, was issued before, as they say, the Church celebrated the memory of confessors. Indeed almost all the saints who are commemorated in the canon preceded Saint Sylvester the pope, except Saints John and Paul, Marcellinus and Peter, who succeeded him a little later. But the Church after the time of Sylvester began first to venerate the memory of the holy confessors; because the fury and cruelty of tyrants had long raged against the Church and wrought havoc, greatly multiplying the multitude and number of holy martyrs. As proof of this matter, the episcopal sees which, according to the arrangement of blessed Peter, were anciently established in the individual cities, devotion of the faithful consecrated not to the memory of confessors, but of apostles and martyrs and especially of the glorious Virgin Mother of God. 20 Afterwards are expressed the names of the twelve apostles (whom the Lord chose: eleven indeed while he was on earth and before his Passion. Paul, however, as the twelfth: after the Ascension and now seated at the right hand of the Father), namely: Peter, who was the prince and chief of the apostles, to whom were given the keys of the kingdom of heaven; Paul, who was called the vessel of election by the Lord and summoned from heaven to bear his name before kings and nations and the children of Israel; Andrew, who was the first < Matth. 10 Act. 9 Matth. 16 Act. 9 Ioan. 1 Act. 12 Ioan. 13 Ioan. 19 Ioan. 20 Gala. 1 Ioan. 14>

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EXO. 107 cuius tanta fuisse traditur constantia vt lata suæ condéna- tionis sententia, publicè gratias egerit deo in consistorio tyranni. Laurentij ecclesiæ Romanæ archidiaconi qui per signu[m] crucis cæcos illuminauit, & thesauros ecclesiæ pau peribus distribuit. Chrysogoni, cuius tanta fides atque a- nimi virtus enituit: vt gaudens & lætus spōte mortis sub- iecit supplicium Ioannis & Pauli, qui imperialis aulæ do mestici, se Christianos esse palam confessi sunt, & egenis sua bona erogates Iulianum apostatam eluserunt. Cosme & Damiani, qui arte medica clarissimi: à verò medico ad sanandos animarum morbos vocari sunt, & exuta morta- litatis toga ei perpetuo sociantur. Si quis autem prædicto rum sanctoru[m] agones & dura pro Christo certamina exa- ctius dinoscere velit: cuiusque ipsorum vitam, historiam- que peculiarem perquirat & lectitet. Quæ huic loco non erat integrè inserenda: vt fastidiosa prolixitas evitetur, & alia nostro instituto magis conducentia declarâdi maior detur oportunitas. Quòd si quispiam sciscitetur, cur isto rum potius qui supradicti sunt martyrum nomina & non aliorum, canoni sunt inserta: respondendum est quòd ad euitandam prolixitatem atque confusionem non expedie bat omnium martyrum nomina ibide[m] expresse poni. Ne- que certa aut euidens causa nobis constare potest: ob quâ prisci patres potius hos quàm alios quosuis expresserint, quamuis dubium esse nô debeat, id propter rationabilem aliquam causam factum esse: nos tamen latentem. Ali- quorum verò sententia est haudquaquam aspernanda, ca nonem ipsum speciali inspiratione ordinationeque diui- na ita vt legitur compositum esse. In cuius rei signum me morant, quòd aliqui patres quondam ex singulari quadâ reuerentia & deuotione quam ad certos sanctos habue- re, ipsorum nomina studuerunt inserere canoni: & quo- rundam prius oppositorum nomina submouere. Sed po- stridit inuenerunt sanctos quos apposuerant deletos: & priores literis aureis inscriptos. Quod dictum sit, ne quisquam suo arbitratu aut singulari affectu vnquam at- tètet, aut sanctos hic nominat os prætermittere: aut alios de nouo inserere, vt Vincentium, Nicolaum, Franciscum vel quosuis alios. Nam huiusmodi temeraria permutatio & circa re tam sacrâ præsumptio: iudiciu[m] dei nô effugeret. Refert

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EXO. 107 whose constancy is said to have been so great that, after the sentence of his condemnation had been pronounced, he publicly gave thanks to God in the tribunal of the tyrant. Of Laurentius, archdeacon of the Roman Church, who by the sign of the cross enlightened the blind and distributed the treasures of the Church to the poor. Of Chrysogonus, whose faith and strength of spirit shone forth so greatly that, rejoicing and glad, he freely submitted to the punishment of death. Of John and Paul, who, being domestics of the imperial court, openly confessed that they were Christians, and, after giving their goods to the needy, mocked Julian the Apostate. Of Cosmas and Damian, who, most renowned in the art of medicine, were called by the true physician to heal the diseases of souls, and, having laid aside the garment of mortality, are joined to Him forever. If anyone, however, wishes to know more exactly the struggles and hard contests for Christ of the aforesaid saints, let him search out and read the life and particular history of each of them. These were not to be inserted here in full, lest tedious prolixity be avoided and there be greater opportunity to explain other things more suited to our purpose. But if anyone should ask why the names of these martyrs rather than those of others were inserted into the canon, it must be answered that, in order to avoid length and confusion, it was not expedient for the names of all the martyrs to be expressly set down there. Nor can any certain or evident reason be known to us for which the ancient fathers preferred these rather than any others to be named, although there can be no doubt that this was done for some reasonable cause, though hidden from us. Yet the opinion of some is by no means to be despised, namely, that the canon itself was composed in such form as it is read, by special inspiration and divine ordering. As a sign of this, they recall that some fathers, once out of a singular reverence and devotion which they had toward certain saints, strove to insert their names into the canon and to remove the names of certain others previously set there. But on the following day they found the saints they had added erased, and the former names written in golden letters. What has been said, then, is to prevent anyone from attempting, at his own discretion or from a particular attachment, ever either to omit the saints named here or to insert others anew, such as Vincent, Nicholas, Francis, or any others whatever. For such a rash alteration and presumption in so sacred a matter would not escape the judgment of God. It relates

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CANO. 22 Refert itidem author operis illius quod rationale divinorum officiorum inscribitur, quòd Gregorius tertius hæc verba sequentia adiecit ad canonem, post nominationem particularem prædictorum sanctorum dicenda. Necnon & illorum sanctorum: quorum hodie solennitas in co[n]spectu tuo celebratur domine deus noster, in toto or be terrarum. Verùm quamuis illa secundum aliquaru[m] ecclesiarum consuetudinem proferatur in eo canonis loco, & illa pro more suæ ecclesiæ ibidem inserentes atque legentes: non sint improbandi, ab aliis tamen apud quos illa non increbuit consuetudo, neque dici debent neq[ue] inseri. Tum quoniam illorum lectio & adiectio ad canonem, non est ab vniuersali ecclesia recepta neque per vsum approbata, quæuis ea vnsus summorum pontificum adicienda censuerit. Tum quia eadem parique ratione alij ratione alij summi pontifices tèrare possent aliarum nouarum particularum additionem ad canonem: & ita tædem ipsius missæ cano ex cresceret in immensum, neque certis vnqua[m] metis contineretur. Tum etiam quia illorum verborum supradictorum sententia, sufficienter continetur in generali omnium sanctorum memoria, quæ post specialem omnium sanctorum commemorationem illico subnectitur, sub his verbis & omnium sanctorum tuorum. Qui enim omnium sanctorum facit memoriam, haud dubie & illoru[m] veneratur commemorationem, quorum eo die (quo sacerdos sacra facit) celebratur solennitas, quandoquidem hi, sanctorum omnium nuncupatione comprehenduntur & continentur. Quocirca illa particula, à Gregorio tertio (vt ferunt) adiecta, potius meo iudicio omittenda est: tanquam minus necessaria, & inducens diformitate[m] à comuni vsu ecclesiæ, in qua vniformitas eorum quæ ad dei cultum spectant & potissimum ad sanctissimum altaris sacrificium, vel maxime probanda est & tenenda. Postremùm sanctorum omnium ponitur inuocatio, & postulatur eorum suffragium, vt scilicet ipsorum meritus bonorumque operum antactorum contemplatione, & precib[us] quas assiduè pro nobis deo profundunt (quandoquidem de ipsis in vniuersum id locum habet, quod de sancto Hieremia in secundo Machabeorum libro scriptum legitur. Hic est fratrum amator, & populi dei Israel, hic est qui multum

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CANON. 22 Likewise the author of that work which is entitled Rationale divinorum officiorum relates that Gregory III added the following words to the canon, to be said after the particular naming of the aforesaid saints: And also of those saints, whose solemnity is today celebrated in your presence, O Lord our God, throughout the whole world. But although this is recited in that place of the canon according to the custom of some churches, and although they insert and read it there according to the usage of their church, they are not to be blamed; yet by others, among whom that custom has not become established, it ought neither to be said nor inserted. First, because the reading and addition of those words to the canon has not been received by the universal Church nor approved by usage, although some have thought that it should be added by the authority of the supreme pontiffs. Next, because by the same and equal reasoning other supreme pontiffs could attempt the addition of other new particulars to the canon; and thus the canon of the Mass itself would grow to an immense length and would never be confined within fixed limits. Then also because the meaning of those aforesaid words is sufficiently contained in the general commemoration of all the saints, which is immediately joined after the special commemoration of all the saints, in these words: and of all thy saints. For he who makes mention of all the saints without doubt also venerates the commemoration of those whose solemnity is celebrated on that day on which the priest celebrates the sacred mysteries, since these are included and comprehended under the name of all the saints. Wherefore that addition, said to have been made by Gregory III, is in my judgment better omitted, as being less necessary and as introducing a dissimilarity from the common usage of the Church, in which uniformity in those things that pertain to the worship of God, and especially to the most holy sacrifice of the altar, is most to be approved and observed. Lastly, the invocation of all the saints is made, and their intercession is sought, namely, so that by the contemplation of their merits and good works, and by the prayers which they continually pour forth to God for us—since concerning them in general that saying holds true which is read of holy Jeremias in the second book of the Maccabees: This is he who loves the brethren, and the people of Israel; this is he who much ...

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EXO 113 omnipotentis dei, in cuius ditione cuncta sunt posita, & in cuius potestate est huiusmodi c[on]uersio substantiæ in sub- stantiam, sicut & rerum ex nihilo productio, quandoqui- dem eius potentiæ omnificacique virtuti subsunt omnia. Insuper verbum illud fiat mutationem signans & nouum quiddam efficiendum in sua ratione claudens:accommodum est huic loco ad explicandum ineffabilem illam transmutationem quæ in huiusce sacramenti consecratione sit. Qua quidè supernaturali mutatione, panis in veru[m] Christi corpus per verborum sacrorum prolationem conuerti tur: & vinum in verum eius sanguinem, vt ante consecrationem: panis sit materialis & vinum sensibile, post consecrationem verò non amplius panis & vinum: sed verum Christi sit corpus & verus sanguis. Hanc autem c[on]uersionem fieri: hoc verbo fiat aptè postulamus, quod aliquid necdum factum postea effici: & quod nodum exhibitum est deinde præstari insinuat. Qvipidie quàm pateretur: accepit panè in sanctas ac uenerabiles manus suas: & eleuatis oculis in cælum, ad te deum patrem suum omnipotentem: tibi gratias agens benedixit ac fregit, deditq[ue] discipulis suis dicens: Accipite & manducate ex hoc omnes. Hoc est enim corpus meum. 26 Hic procedit sacerdos celebrans ad ipsius hostiæ oblatæ consecrationem: in qua commemoratur institutio huius sanctissimi sacramenti, à Christo primum facta. Et primo loco tempus illius institutionis hic innuitur: cum dicit canon. Qui scilicet dilectissimus filius tuus, domino noster Iesus Christus, cuius in calce præcedentis particulæ facta est mentio, pridie quàm pateretur, id est præcedete die quàm passionem & crucem pro nobis sustineret, scilicet decimaquarta luna, siue die primi mensis Nempe in eadem coena Christus primum manducauit agn[u]m paschalem cum discipulis suis secundum ritum Iudæoru[m]: & deinde instituit hoc sacratissimum mysterium, per agnum illum typicum præsignatum, vt simul & veteri legi fine imponeret H

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EXO 113 of almighty God, in whose dominion all things are placed, and in whose power it is for such a conversion of substance into substance to take place, just as the production of things from nothing is also, since all things are subject to His omnipotent and all-working power. Moreover, that word, “let it be,” signifying change and containing in its meaning the bringing about of something new, is fitting for this place to explain that ineffable transformation which takes place in the consecration of this sacrament. By this supernatural change, bread is converted into the true Body of Christ through the utterance of the sacred words, and wine into His true Blood, so that before consecration the bread is material and the wine perceptible to the senses, but after consecration no longer bread and wine, but the true Body of Christ and the true Blood. This conversion, however, we suitably ask to be effected by this word “let it be,” because it indicates that something not yet done is afterward brought about, and that what has not yet been shown is afterward bestowed. On the day before He suffered, He took bread into His holy and venerable hands, and, with eyes lifted up to heaven, to You, God, His almighty Father, giving thanks, He blessed and broke it, and gave it to His disciples, saying: Take and eat of this, all of you. For this is My Body. 26 Here the celebrating priest proceeds to the consecration of the very victim offered, in which is commemorated the institution of this most holy sacrament, first made by Christ. And first the time of that institution is here indicated, when the canon says: Who, that is, Your most beloved Son, our Lord Jesus Christ, of whom mention was made at the close of the preceding part, on the day before He suffered, that is, on the preceding day before He endured the Passion and the Cross for us, namely the fourteenth moon, or the day of the first month. For in that same supper Christ first ate the Passover lamb with His disciples according to the rite of the Jews, and then instituted this most sacred mystery, prefigured by that symbolic lamb, so that He might at the same time bring the old law to an end and H

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EX PO. 117 -testatem: cum addidit. Hoc facite in meam commemorationem, vt perpetuus maneret eius apud homines fructus & vsus. Rursum per huiusmodi distributionem à se facta discipulis suis: legem ipsis dedit hoc sacramentum fidelibus distribuendi in cibum viuificum, & salutem animaru[m], quod per ipsos & ipsorum successores sacerdotes studiosè obseruatum est, & ad finem vsque mundi sine consumptione ipsius aut imminutione per sanctam communioné hoc sanctum sacramentum dispensabitur. 29 Postremum sacratissima ponuntur verba quib[us] dominus noster in consecratione ipsius panis vsus est & omnes deinde id conscientes sacramentum vti debere instituit, scilicet, hoc est enim corpus meum. In quibus particula enim, connexiua est horum verborum ad sententiâ præcedentem. Pronomen verò hoc, ad intellectum demonstrat idipsum: quod in fine prolationis horum verborum sub speciebus ipsius panis remanentibus subsistit, vt pote verum Christi corpus: in quod panis ipse tunc ineffabiliter conuersus est. Nempe id firma fide cum ecclesia catholica indubitatoque tenendum est: quòd in exitu prolationis eorum verborum, & momento ipso (vt ita dixerim) eam claudente, desinit substantia panis, atque sub illius accidentariis dispositionibus iam vere & re ipsa cotinetur (modo tamen in perscrutabili atque inexplicabili) verum Christi corpus. Proinde cum dominus noster illa protulit verba: pronomen meum demonstrabit ipsum proferentem, atque ipsius pronunciantis corpus. Cum verò ab aliis proferuntur eadem verba: non ipsum monstrat proferentem id pronomen, sed Christum in cuius persona pronunciantur. N[on] enim refert ea verba neque referre debet sacerdos proferens ad seipsum, & suâ ipsius personam, sed ad solum Christum cuius vice & loco illa proloquitur. Et quoniam supradicta quinque verba ad formam pertinent consecrationis, non sunt quoquo pacto permutâda aut additione aut subtractione aut ordinis variatione, neque præcipiti ore aut confusè pronuncienda: sed cum summa attentione, reverentia & veneratione, integrè distinctèque proferenda, quoniam illa sacerdos quasi ore Christi (vt ita dixerim) eloquitur, & illa loquens, Christi fungitur officio. Quocirca in illis rectè & H ij decen-

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EX PO. 117 -testatem: when he added, “Do this in memory of me,” so that its fruit and use might remain forever among men. Likewise, by this kind of distribution made by himself to his disciples, he gave them the law of distributing this sacrament to the faithful as a life-giving food and the salvation of souls, which has been diligently observed by them and by their successors, the priests, and until the end of the world, without any consumption or diminution of it, this holy sacrament shall be dispensed through the holy communion. 29 Lastly are set down the most sacred words which our Lord used in the consecration of the bread itself, and which he instituted all afterwards conscious of this sacrament ought to use, namely, “This is my body.” In which the particle enim is connective of these words to the preceding sentence. But the pronoun hoc points demonstratively to the very thing understood: which, at the end of the utterance of these words, remains beneath the species of the bread itself, namely, the true body of Christ; into which the bread itself was then ineffably changed. Indeed this must with firm faith and without doubt be held with the Catholic Church: that at the end of the utterance of those words, and at the very moment (if I may so say) closing them, the substance of the bread ceases, and under its accidental dispositions there is now truly and in reality contained (though in an inscrutable and inexplicable manner) the true body of Christ. Therefore, when our Lord uttered those words, the pronoun meum would point to the one speaking, and to the body of the speaker himself. But when the same words are pronounced by others, the pronoun does not indicate the one speaking, but Christ in whose person they are spoken. For the priest who speaks them does not refer those words, nor ought he refer them, to himself and his own person, but to Christ alone in whose stead and place he speaks them. And since the aforesaid five words pertain to the form of consecration, they are not in any way to be altered by addition or subtraction or change of order, nor to be pronounced hastily or confusedly; but with the greatest attention, reverence, and veneration they are to be uttered completely and distinctly, since in them the priest speaks, as it were, with the mouth of Christ (if I may so say), and in speaking them, performs the office of Christ. Wherefore in these rightly & H ij decen-

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EXO. 121 pacis qui educit de mortuis pastorem magnum oviùm in sanguine testaméti æterni dominum nostrum Iesum Christum. < Zacha. 9> Demùm Zacharias propheta de eodem ait. Tu quoque in sanguine testamenti tui. emisisti vincetos tuos de lacu in quo non est aqua. 32 [ ] Secundus effectus sanguinis Christi hic expressus est: mysterium fidei. Mysterium quidem Grecum nomen. idem signat quod secretum & occultum, neque passim omnibus obulum & patens. Tale autem fuit sacramentum redemptionis humanæ: per sanguinem Christi completum & perfectum: prius quidem sub figuris veteris testamenti absconditum: sed in morte & passione Christi patefactum, vbi sanguis eius effluxit: & scisso velo templi. abstrusa prius mysteria Christi, iam reuelata patuerunt. Etiam dicitur hoc admirabile sacramétum, mysterium fidei: quia totum id sola fide attingitur quod in hoc sacramento continetur. & sola fide comprehenditur: quicquid ad veritatem huius pertinet mysterij quantum ad conuertionem, continétiam, substantias & accidentia. vt quamuis in omnibus sacramentis necessaria sit fides: in hoc tamé tanto maior, solidior & firmior, quâ- to id quod proponitur magis captum fugit humanum, & altus supra sensum & rationem eminet. Tertio dicitur hoc sacramentum: mysterium fidei, quonia aliud ibi cernitur & aliud intelligitur. cernitur enim species vini: & creditur veritas sanguinis Christi. quam credere debemus & fide amplecti: non autem discutere audeamus, quoniam secretum domini est. Siquidem mysterium dicitur, quod sensibus tegitur occultum. sicut veritas sanguinis in sapore latet vini & specie. Calix ergo sanguinis est mysterium fidei: quia sub figura & sapore vini occultus creditur verus sanguis Christi. Est itidem mysterium fidei: quia quod fides credit, intus est occultum & specie vini oblectum. 33 [ ] Demùm tertia efficatia preciosi sanguinis Christi est remissio peccatoru[m] nostroru[m]: significaturq; per subsequetia verba. qui pro nobis & p multis effu[n]detur in remissione peccatoru[m]. Pro vobis inqua[m] apostolis & discipulis quos hisce verbis alloquebatur. & pro multis scilicet Iudæis & gétibus, per discipulos suos ad fidem co[n]vertendis. quæadmodu[m] etia[m] Esaias ait. Ipse peccata multoru[m] tulit: & pro trāsgressorib[us] orauit. Et apostol[us] ad Hebr. scribés inquit. Christus < Esai 253 Hebra. 9>

Transcription: Translated (English)

Heb. 12 the God of peace, who brought again from the dead the great shepherd of the sheep, in the blood of the everlasting covenant, our Lord Jesus Christ. <Zech. 9> Likewise the prophet Zechariah says of the same: “As for thee also, by the blood of thy covenant, thou hast sent forth thy prisoners out of the pit wherein is no water.” 32 [ ] The second effect of the blood of Christ is here expressed: the mystery of faith. For “mystery” is a Greek word, and signifies the same as secret and hidden, not openly accessible and patent to all. Such, then, was the sacrament of human redemption, accomplished and perfected by the blood of Christ; indeed, it was formerly hidden under the figures of the Old Testament, but in the death and passion of Christ it was made manifest, when his blood flowed forth and the veil of the temple was rent. The hidden mysteries of Christ, previously obscure, were now revealed and made known. This admirable sacrament is also called the mystery of faith, because whatever is contained in this sacrament is attained by faith alone and comprehended by faith alone: whatever pertains to the truth of this mystery, as to the change, the contents, the substances, and the accidents. Thus, although faith is necessary in all the sacraments, in this one it is much greater, firmer, and more solid, inasmuch as what is proposed escapes human grasp more, and stands above sense and reason. Thirdly, this sacrament is called the mystery of faith because one thing is seen there and another is understood: for the appearance of wine is seen, and the truth of Christ’s blood is believed. This we ought to believe and embrace by faith; but we must not dare to dispute it, since it is the Lord’s secret. Indeed, it is called a mystery because it is hidden from the senses, just as the truth of the blood lies concealed beneath the taste and appearance of the wine. Therefore the chalice of blood is a mystery of faith, because under the figure and taste of wine the true blood of Christ is believed to be hidden. It is likewise a mystery of faith because what faith believes is hidden within, and is covered by the appearance of wine. 33 [ ] Finally, the third effect of the precious blood of Christ is the remission of our sins, and this is signified by the following words: “who shall be shed for you and for many unto the remission of sins.” “For you,” that is, for the apostles and disciples whom he was addressing with these words; and “for many,” namely for the Jews and Gentiles to be converted to the faith through his disciples. As Isaiah likewise says: “He bore the sins of many, and prayed for transgressors.” And the apostle writing to the Hebrews says: Christ <Isa. 253 Heb. 9>

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EX PO. 127 dicet peccati nesciam, pariter & diuinitatem æternam. Quarto eandem appellamus hostiam, panem sanctum vitæ æternæ, non quidem panem materialem & corporalem vt fuit ante consecrationem, sed panem spiritualem: & ci- < Ioan. 6.> bun conferentem dignè manducantibus vitam æternâ, de quo summa veritas ait in euangelio. Pater meus dat pané de cælo verum. Panis enim verus est qui de cælo descendit & dat vitam mundo. Et rursum, si quis manducauerit ex hoc pane: vivet in æternum. Quinto calicé salutis perpetuæ: cuius haustu salus perpetua datur hominibus, vt ipsemet tantorum author munerum in euangelio testatur di cens. Qui manducat meam carnem & bibit meum sanguinem: in me manet & ego in illo. Ipse autem: salus est perpetua. Et rursum. Qui manducat meam carnem & bibit meu[m] sanguinem, habet vitam æternam. Superuacuum autem ferè id existimabitur & id lectores admonere calicem hic nô tam pro ipso continente va sculo sumi, quam pro precio Christi sanguine in eo post consecrationem contento: qui salutis perpetuæ gratiam dignè sumétibus elargitur, quoniam id loquendi genus quo continentis nomen pro re co[n]tenta sumitur: & apud sacram scripturam, & apud cæteros authores receptissimum est ac visitatissimum. 37 Cæterùm cum tanta sit huius hostiæ dignitas & excellentia tanta puritas, tanta denique sanctitas: solicite animaduertere debent & attendere sacerdotes, qui panem hunc sanctum offerunt deo & calicem benedictionis: cum quanta conscientiæ puritate, præparatione mentis & cordis devotione debent ad hanc hostiam puram, & sanctam deo offerendam accedere. Ne si peccatis sordidi eam offerant: eorum habeatur oblatio quasi illius qui excerebrat < Esa. 69.> canem aut qui victimat filium in co[n]spectu patris. Ne itidè < Eccl. 34.> si ad eam accedant seipsos non probantes magis filium dei < Heb. 6> rursum crucifigant & ostentui habeant: quàm ipsum offerat in sacrificiu[m] beneplacitu[m] deo patri in recóciliatione[m] & propitiatione[m]. Ne denique hoc sacrificiu[m] q[ui] datu[m] est in remediu[m]: ob suâ & irreuerentiam & irreligiousitate[m] vertatur ipsis in interitu[m] & animæ exitium. Meminisse sanè debent Nadab & Abiul filios Aaron sacerdotali officio insignitos, quia ignem alienum arreptis thuribulis obtulerunt domino, repentina vltione percussos occubuisse. Necno[m] & Osa, quia

Transcription: Translated (English)

EX PO. 127 says: innocent of sin, and likewise eternal divinity. Fourth, we call the same victim the holy bread of eternal life, not indeed material and bodily bread, as it was before consecration, but spiritual bread; and food granting eternal life to those who worthily eat it, of which supreme truth says in the Gospel: My Father gives true bread from heaven. For the true bread is that which came down from heaven and gives life to the world. And again, if anyone shall have eaten of this bread: he shall live forever. Fifth, the cup of everlasting salvation, by whose draught everlasting salvation is given to men, as the author himself of so great a gift testifies in the Gospel, saying: He who eats my flesh and drinks my blood abides in me and I in him. He himself, moreover: it is everlasting salvation. And again: He who eats my flesh and drinks my blood has eternal life. But it will be thought almost superfluous to remind readers here that the cup is to be taken not so much for the vessel itself containing it, as for the price, Christ’s blood contained in it after consecration, which bestows the grace of everlasting salvation on those who worthily receive it; for that manner of speaking, by which the name of the container is taken for the thing contained, is most fully and commonly used both in Holy Scripture and among other authors. 37 Moreover, since so great is the dignity and excellence of this victim, so great its purity, so great finally its holiness: priests, who offer this holy bread to God and the cup of blessing, must carefully consider and attend with what purity of conscience, preparation of mind, and devotion of heart they ought to approach this pure and holy victim to offer it to God. Lest, if they offer it while stained with sins, their offering be regarded as that of one who brays a dog or who sacrifices a son in the presence of his father. Lest likewise if they approach it not proving themselves first, they again crucify the Son of God and expose him to public shame, rather than offer him as a sacrifice well-pleasing to God the Father for reconciliation and propitiation. Lest finally this sacrifice, which was given as a remedy, through their own irreverence and irreligion be turned for them into destruction and the ruin of the soul. Surely they ought to remember Nadab and Abihu, sons of Aaron, distinguished with the priestly office, because they offered strange fire to the Lord with censers in hand, and were struck down by sudden vengeance. Likewise Oza, because

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EXO. 129 ræl. Benedicat tibi dominus: & custodiat te. Ostendat de faciem suam tibi: & misereatur tui. Conuertat dominus vultum suum ad te: & det tibi pacem. Digneris etiam sancte pater hæc ipsa quæ offerimus accepta & grata habere, non solum ratione oblati sacrificij quod tuæ maiestati displicere non potest: sed etiam ex nobis offerentibus & ratione nostri habita qui offerimus, talesque nos offerentes facito side & devotione, quales fuerunt olim Abel, Abraham & Melchisedech, qui deo primùm placuerunt innocentia, obedientia & sanctimonia: idcirco gratas illi hostias & acceptas obtulere. Respexit enim deus prius ad Abel: & postea ad munera eius, quia non offerens placuit illi: ex oblato: sed munus ex offerente. Nos autem propria virtute diffusi & nostrorum conscij peccatorum: petimus edider so vt offerentes placeamus ex oblato, atque hostiam hanc merito acceptabilem offerentes, per eam nos acceptos fieri postulamus: quam nequaquam ubi deo patri acceptam esse dubitamus. 39 L'orro triu hic proponuntur exempla sacrificiorum ante legem datam oblatorum quæ deo accepta fuisse legu[n]tur, & ad quorum similitudinem petimus nostra etiam sacrificia accepta haberi. Primo sacrificium Abel qui obtulit: domino de primogenitis & adipibus gregis sui: ad quæ dominus respexisse perhibetur. Dicitur autem hic ipse Abel pueri domini: ob innocentiam & vitæ puritate, no[n] autem ob ætatem aut ignorantiam coru[m] quæ sciri debent reprehensioni obnoxiam, qualem pueritiam improbat apostolus cu[m] scribit ad Corin. Nolite pueri effici sensu & intellectu: sed malitia paruuli estore, sensu autem perfecti. Na[m] vt ait propheta. Puer centum annorum morietur: & peccator centu[m] annorum maledictus erit. Secudum prioru[m] verò pueri acceptionem: dominus noster apud prophetam puer dicitur, cum ait. Ecce puer meus electo quem elegi: posui super eu[m] spiritum meum. Et discipuli in euangelio vocantur pueri à domino cum ait ad eos. Pueri nunquid pulmentarium habetis? Et in psalm. Laudate pueri dominum laudate nomen domini. Dicitur etiam hic Abel iustus: quoniam id elogiu[m] illi à domino nostro in euangelio est ascriptum, cum ait ad Iudæos. Vt veniat super vos omnis sanguis iustus, qui effusus est à sanguine Abel iusti, vsque ad sanguinem Za- I charia

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EXO. 129 May the Lord bless you and keep you. May he show his face to you and have mercy on you. May the Lord turn his countenance toward you and give you peace. Deign also, holy Father, to receive kindly and favorably these things which we offer, not only on account of the sacrifice offered, which cannot displease your majesty, but also on account of us who offer them, and having regard to us who offer, make us such offerers in faith and devotion as once were Abel, Abraham, and Melchizedek, who first pleased God through innocence, obedience, and holiness; therefore they offered acceptable and pleasing sacrifices to him. For God first looked upon Abel, and afterward upon his gifts, because it was not the offerer who pleased him through the offering, but the offering through the offerer. But we, being weighed down by our own weakness and conscious of our sins, ask that it may be so that, as offerers, we may please through the offering, and that offering this sacrifice, truly acceptable, we may through it be made acceptable, which we in no way doubt to be acceptable to God the Father. 39 In this oration are set forth examples of sacrifices offered before the law was given, which are read to have been acceptable to God, and in whose likeness we ask that our sacrifices also be held acceptable. First, the sacrifice of Abel, who offered to the Lord from the firstlings and the fat of his flock; and the Lord is said to have looked favorably upon these. But Abel himself is here said to be the servant of the Lord, because of innocence and purity of life, and not on account of age or ignorance of things that ought to be known and are subject to reproof, such a childhood as the Apostle condemns when writing to the Corinthians: “Do not be children in understanding and intellect, but be infants in malice, and in understanding perfect.” For, as the prophet says: “A child of a hundred years shall die, and a sinner of a hundred years shall be accursed.” According to the earlier meaning of “child,” our Lord is called a child by the prophet, when he says: “Behold my chosen servant, whom I have chosen; I have put upon him my spirit.” And the disciples in the Gospel are called children by the Lord when he says to them: “Children, have you any food?” And in the Psalm: “Praise the Lord, you children; praise the name of the Lord.” Abel is also called righteous here, because that title was ascribed to him by our Lord in the Gospel, when he said to the Jews: “That upon you may come all the righteous blood shed from the blood of Abel the righteous, even to the blood of Za- charia

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CANO. Memento etiam domine famulorum famularumq[ue] tuarum: qui nos præcesserunt cum signo fidei & dormiuit in somno pacis. N. &. N. Ipsi domine & omnibus in Christo quiescentibus: locum refrigerij, lucis & pacis ut indulgeas, deprecamur. Per eundem Christum dominum nostrum. Amen. 41 In hac parte canonis petit sacerdos celebrans diuinæ gratiæ & benedictionis participationem. Ad quam efficaciter consequendam, humilitatem nomine supplicantium obtendit: vt diuinam maiestatem ad exauditionem facilius inflectat. Non inquix ex nostra ò deus pater omnipotens te rogamus iustitia: quæ ante faciem tuam est tanqua[m] pannus menstruatæ, vt alt Esaias, sed soli innitentes humilitati per quam nihil de nobis præsumimus, sed tantummodo de sua misericordia: scientes quoniam deus humilibus dat gratiâ. Rogat auté sacerdos nomine totius ecclesiæ vt deus iubeat hæc, vota scilicet fideliu[m], precésq[ue]; & supplicationes suæ maiestati præsentari per officium sanctoru[m] angelorum (hic enim singulare nomen, sancti angeli tui pro plurali positum & significantiam habere pluralem: ab expositoribus censetur) qui sunt omnes administratorij spiritus: in ministerium missi propter eos qui hæreditatem ciunt salutis, qui etiam dicuntur deo nunciare nostras orationes: quemadmodum angelus Raphael ait ad Thobiâ seniore. Quando orabas cum lachrymis & tepeliebas mor tuos: ego obtuli orationem tuam domino. Et id porissimum intelligendum est fieri in sacrificio altaris cui assistunt vt honorem & reverentiam exhibeant regi suo Christo, vt etiam vota, preces & pia desideria sacerdotis & totius populi deo offerant: secundum illud dictum Apocalypseis. Ascendit fumus aromatum in conspectu domini: de manu angeli. Quid autem sum aromatum signat: nisi orationes sanctorum & piorum cordium: Potest & altera huic loco adaptari expositio: secundu[m] quâ sacerdos hic rogat q[ui] deus iubeat hæc, corp[us] scilicet & sanguine filij sui in altari & præsentia: perferri per ministeriu[m] angeloru[m] setoru[m] in sublime altare suu[m] scilicet in cælu[m]: vbi sedes eius est & thro nus, perferri inqua[m], non secundu[m] ipsam loci translationem quan-

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CANO. Remember also, O Lord, your servants and handmaids who have gone before us with the sign of faith and have fallen asleep in the sleep of peace. N. & N. Grant, O Lord, to these and to all who rest in Christ the place of refreshment, light, and peace, we beseech you. Through the same Christ our Lord. Amen. 41 In this part of the canon the celebrating priest asks for a participation in the divine grace and blessing. And in order to obtain this effectively, he presents humility in the name of those supplicating, so that he may more easily incline the divine majesty to hear their prayer. For we do not ask you, O God the Father almighty, on the basis of our righteousness, which before your face is like a filthy cloth, as Isaiah says, but relying only on humility, through which we presume nothing of ourselves, but only on your mercy, knowing that God gives grace to the humble. The priest also asks in the name of the whole Church that God command these prayers, namely the faithful prayers and supplications, to be presented to his majesty through the ministry of the holy angels (for here the singular phrase, “your holy angel,” is taken for the plural and is judged by commentators to have a plural meaning), who are all ministering spirits, sent forth for service on behalf of those who are to inherit salvation, and who are also said to announce our prayers to God: as the angel Raphael said to the elder Tobias, “When you prayed with tears and buried the dead, I offered your prayer to the Lord.” And this is especially understood to take place in the sacrifice of the altar, at which they stand to show honor and reverence to their king Christ, so that they may also offer to God the vows, prayers, and pious desires of the priest and of the whole people, according to that saying of the Apocalypse: “The smoke of the incense rose up in the sight of the Lord from the hand of the angel.” But what does the smoke of incense signify, if not the prayers of the saints and of devout hearts? Another explanation may also be adapted to this place: according to it, the priest here asks that God command these things, namely the body and blood of his Son, to be carried on the altar and in his presence through the ministry of the angels of the altars into his heavenly altar, namely into heaven, where his seat and throne are; to be carried, I say, not according to any actual transfer of place...

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CANO. vis, sed etiam pro defunctis, & eos sacræ oblationis intercessioni comendat, certissimè credens quòd sanguis ille preciosus qui pro multis effusus est in remissionem, peccatorum: non solum ad salutem viuentium, verumeriam ad absolutionem valeat mortuorum. Et vt magis ostenderet ecclesia fidem suam, qua tenet id nostrum sacrificium mortuis prodesse: statuit & decreuit vt in omnibus missarum celebrationibus loco debito defunctoru[m] memoria habeatur, < Mach.12> non ignorans in sacris literis dictum esse: quòd sancta & salubris est cogitatio pro defunctis exorare: vt à peccatis soluantur. Sed quænam (oro) dabitur fructuosior aut efficacior oratio: quàm quæ sacrificio altaris est coniuncta & sanctam deo offert hostiam? Idem quoque co[m]probatur per decretum concilij Cabilonensis, quod de consecratione distinctione prima, cap. visum præterea, hunc in modum recitatur. Visum præterea nobis est: vt in omnib[us] missarum solennibus pro spiritibus defunctorum loco competenti in ecclesia ad dominum depreceatur. Sicut enim nulla dies excipitur qua non pro viuentibus & pro quibuslibet necessitatibus dominum depreceatur: ita nimiru[m] nulla dies excipi debet quin pro animabus fidelium preces domino in missaru[m] solenib[us] fundantur. Antiqui[us] igitur hûc more sancta tenet ecclesia: vt & missaru[m] solenib[us] & aliis precib[us] domino spus quiescentiu[m] comendentur: dicete B. Augusti. Nô sunt præterminè de supplicationes pro spiritibus mortuoru[m]: quas faciendas p[er] omnib[us] in Christiana & catholica societate laudam[ur]. Defu[n]ctoru[m] etiu[m] tacitis no[m]ib[us] eoru[m]: quos sub generali comemoratione suscepit ecclesia, vt quib[us] ad ista desunt parentes & filij aut quicunque cognati vel amici: ab vna eis exhibeatur pia matre comuni. Hâc aut app[er]batissimu[m] ecclesiæ co[m]suetudine tanti facit beat[us] Augustin[us] vt dicat in opusculo de cura pro mortuis agenda. Si nulla esset authoritas sacræ scripturæ: quæ doceret orare pro defunctis: tanta est authoritas ecclesiæ Romanæ & co[m]suetudinis eius obseruatæ, vt nemo illam insequens possit errare. Idé quoque in epistola ad Hierony. ait. Co[n]tra ecclesiæ fundatissimu[m] more nemo sentiat. Nô autem promiscue & sine discrimine pro quibusuis mortuis orat sacerdos celebras in hac canonis particula: vt domin[us] illoru[m] memoretur: misericordiè sue[m] subsidiu[m] illis impendendo, sed pro iis tætum qui

Transcription: Translated (English)

CANO. not only for the living, but also for the dead, and commends them to the intercession of the sacred oblation, most certainly believing that that precious blood which was poured out for many unto the remission of sins is not only able for the salvation of the living, but also for the absolution of the dead. And that the Church might more clearly show her faith, by which she holds that our sacrifice profits the dead: she has established and decreed that in all celebrations of Masses, in the proper place, remembrance of the departed be made, < Mach. 12> not unaware that it is said in the sacred writings that it is a holy and wholesome thought to pray for the dead, that they may be loosed from sins. But what prayer, I ask, will be given more fruitful or more effective than that which is joined to the sacrifice of the altar and offers to God a holy victim? The same is also confirmed by the decree of the Council of Chalon, which, under De consecratione, distinction one, chapter Visum praeterea, is recited in this manner. It has seemed good to us, moreover, that in all solemn Masses prayer be made to the Lord in the fitting place in the church for the spirits of the departed. For just as no day is omitted on which prayer is not made to the Lord for the living and for whatever needs there may be: so likewise no day ought to be omitted on which prayers are poured out to the Lord in solemn Masses for the souls of the faithful. Therefore the ancient practice holds in holy Church: that both in solemn Masses and in other prayers the spirits of those at rest be commended to the Lord, says blessed Augustine. There are not without good reason supplications for the spirits of the dead, which we praise as to be made by all in Christian and Catholic fellowship. Even the dead, with their names left unspoken, whom the Church has received under a general commemoration, so that for those who have neither parents nor children there for this, nor any kindred or friends, a pious mother may be shown by all as common to them. On account of this most manifest custom of the Church, blessed Augustine values it so highly that in the little work On the Care to Be Taken for the Dead he says: If there were no authority of Holy Scripture that taught to pray for the dead: so great is the authority of the Roman Church and of its observed custom, that no one following it can err. He says the same also in the letter to Jerome. Against the most firmly established custom of the Church let no one think otherwise. Now the priest in celebrating does not pray indiscriminately and without distinction for any dead whatsoever in this portion of the canon: that the Lord may remember them, bestowing upon them the help of His mercy, but only for those who

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EXPO. 135 qui nos præcesserunt, antè rebus humanis quàm nos exem pti, cu[m] signo fidei: quod per sacramenta ecclesiastica fide- liter reuerentorque suscepta, & vitam verè fideli & Chri- stiano homine dignam ostenderunt, de illis enim spes salutis est apud ecclesiam: & pro illis effusæ preces non existi- mantur irritæ, inanes & cassæ. Qui etiam dormiunt in som no pacis, qui scilicet in pace conscientiæ mortui sunt sine peccatis mortalibus & dei offensa: sed in ipsius amicitia & gratia, & de quibus dicere possumus: quod in pace in idipsum dormiunt & requiescunt. His etenim dūtaxat prosunt orationes viuentium. Frequenter quidem scriptura mor- tuos vocat dormientes: eam ob causam quod sicut somno soluti deinde expergiscuntur & evigilant, ita mortui om- nes in consummatione seculi ad vitam denuò resurgent. Enimuerò apost. ad Thess. scribens ait. Nolo vos ignora- re de dormientibus vt non contristemini sicut & cæteri qui spem non habent. Et dominus noster ad discipulos inquit. Lazarus amicus noster dormit: sed vado vt à somno excité eum, quæ verba de somno mortis eodem euagelista inter- prete intellexit. Insuper de filia archisynagogi iam defun- cta dixit dominus. Non est mortua puella: sed dormit. 43 Porrò hoc in loco sacerdos particularem memo- riam defunctorum secreto facere debet: vt eoru[m] pro qui- bus tunc specialiter missam celebrat, parentum item & co- gnatorum, benefactorum quoque, & sibi speciali cura co- missorum: secundum illum ordinem & modum qui in com memoratione viuorum dictus est ante obseruari debere. Hanc autem particularem defunctorum recitationem hoc in loco fieri solere, signant maiusculæ illæ literæ. N. &. N. in canone positæ: insinuantes nomina eoru[m] singillatim hic tacita mente commemoranda. Qua quidem comemoratio ne singularium personarum expleta: sacerdos illis particu latim apud se nominatis & omnibus itidè fidelibus in Chri sto quiescentibus, in fide scilicet & co[n]fessione Christi de- functis: & in quibus locum habet illa vox de cælo dicens. Beati mortui qui in domino moriuntur, tria à domino in- dulgeri concedique imprecatur. Primo locum refrigerij, à poena scilicet quæ indigitur ad elueda crimina. Licet e- nim consolationem habeant ex certitudine adipiscen- dæ beatitudinis & charitate dei qua replentur: non tamen refri- I iiij

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EXPO. 135 those who have gone before us, having been taken from human affairs before us, with the sign of faith: who, by the sacraments of the Church, faithfully and reverently received, showed a life truly worthy of a faithful and Christian man; for the Church has hope of salvation for them: and the prayers poured out for them are not thought vain, empty, or useless. These also are those who sleep in the sleep of peace, that is, who have died in the peace of conscience, without mortal sins and without offense toward God: but in his friendship and grace, and of whom we can say that they sleep and rest in peace for ever. For the prayers of the living avail only for these. Indeed Scripture frequently calls the dead those who are sleeping: for this reason, because just as those freed from sleep afterward awake and rise, so all the dead at the consummation of the world shall rise again to life. For the Apostle, writing to the Thessalonians, says: I do not want you to be ignorant concerning those who are asleep, that you may not grieve like the others who have no hope. And our Lord says to the disciples: Lazarus our friend sleeps; but I go that I may awaken him from sleep, words which the same Evangelist interpreted as meaning the sleep of death. Moreover, concerning the daughter of the ruler of the synagogue, now dead, the Lord said: The girl is not dead, but sleeps. 43 Furthermore, in this place the priest ought to make a private commemoration of the dead in secret: namely, of those for whom he is then especially celebrating Mass, and likewise of parents and relatives, benefactors also, and those specially entrusted to his care; according to that order and manner which was said above to be observed in the commemoration of the living. And that this particular recitation of the dead is customarily made in this place is indicated by those capital letters, N. and N., placed in the canon, signifying that the names of those persons are here to be silently commemorated one by one. After this commemoration of individual persons has been completed, the priest, with them thus individually named by him, and with all the faithful likewise resting in Christ, that is, the deceased in the faith and confession of Christ, and in whom that voice from heaven has place, saying, Blessed are the dead who die in the Lord, invokes and prays that three things be granted to them by the Lord. First, a place of refreshment, that is, from the punishment which is due to cleanse away crimes. For although they have consolation from the certainty of the beatitude to be attained and from the charity of God with which they are filled, nevertheless they do not I iiij

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CANO. refrigerium habent à poena quam adhuc sustinet pro peccatis in præsenti vita commisis, & necdum plene quantu[m] ad satisfactionem remissis. Secundo petit illis animabus defunctis concedi locu[m] lucis perpetuæ: in quo non sit obscuritas tenebraru[m]. Licet enim ipse no[n] sint in tenebris culpæ, infidelitatis aut desperationis, sed habeant lumen cognitionis, spei, & charitatis: sunt tamen tantisper privatæ dei viuone in qua est lux maxima (deus enim vt ait Ioan[n]es, lux est: & tenebræ in eo non sunt vllæ) & ergo quoda[m] modo tenebris addictæ. Tertio petit sacerdos ipsis animabus <1. Ioan. 1> piè defunctis indulgeri locum pacis: in quo nulla est hostium afflictio, aut quicquam male afficiens aut contristas habitantem. Quanuis enim in pace Christi obierint mortem, vt iam dictum est, non tamen adhuc prorsus immunes <Apoca. 21> sunt afflictiones, & necdum peruenerunt ad summam illam tranquilitatem vbi iam nullus est dolor reliquus <Apoca. 7> neque luctus: neque clamor, nondum etiam absterrit deus omnem lachrymam ab oculis eorum. Hic autem < Sapien. 4.> locus refrigerij, lucis & pacis: est superna ciuitas Hierusalem, foelici simaque sanctorum habitatio. Refrigerij qui <Apoca. 21> idemnam vt Sapiens ait. Lustus si morte præoccupat[ur] fuerit: in refrigerio erit. Lucis verò. Nam ciuitas illa (vt ait Apocalipsis) non indiget sole neque luna, vt luceant in <Esaiæ 32> ipsa[m]nam claritas dei illuminat illam, & lucerna eius est agn[ita]t[ur] denique & pacis. Na[m] de eodicit Esaias. Sedebit popule[m] me[m] in pulchritudine pacis: & intabernaculis fiduciæ & requie opulêta. Demu[m] huc æternę beatitudinis locu[m] expetit sacerdos assignari defuctis, no[n] sua ipsi[us] virtute & meritis: sed per Christum dominum nostrum qui ad inferos descendens defunctos liberauit, & in cælis perduxit. Nobis quoq[ue] peccatorib[us] famulis tuis de multitudine miserationu[m] tuaru[m] spera[n]tib[us], parte[m] aliqua[m] e[ss]e societate[m] donare digneris cu[m] tuis sanctis apostolis & martyrib[us]: cu[m] Ioane, Stephano, Matthias, Barnaba[m] Ignatio, Alexandro, Marcellino, Petro, Felicitate, Perpetua, Agatha, Lucia, Agnete, Cecilia, Anastasia: cu[m] omnib[us] sanctis tuis. Intra quoru[m] nos cõsortiu[m] no[n] æstimator meriti sed veniæ quæsumus largitor admitte. Per Christum dominum nostrum. In

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CANO. They have refreshment from the punishment which he still endures for sins committed in this present life, and not yet fully remitted in respect of satisfaction. Secondly, he asks that those departed souls be granted a place of everlasting light, in which there is no darkness of shadows. For although they are not themselves in the darkness of guilt, unbelief, or despair, but have the light of knowledge, hope, and charity, yet for a time they are deprived of the divine life in which there is the greatest light; for God, as John says, is light, and in Him there are no shadows at all, and therefore in some manner they are subject to darkness. Thirdly, the priest asks that to those piously departed souls be granted a place of peace, in which there is no affliction of enemies, nor anything that harms or saddens the inhabitant. For although they died in the peace of Christ, as has already been said, they are not yet entirely free from afflictions, and have not yet reached that highest tranquility where there is now no remaining pain, no mourning, no crying; nor has God yet wiped away every tear from their eyes. But this place of refreshment, light, and peace is the heavenly city of Jerusalem, the most blessed dwelling of the saints. A place of refreshment, as the Wise Man says: if the righteous man is overtaken by death, he shall be in refreshment. A place of light also, for that city, as the Apocalypse says, has no need of sun or moon to shine in it; the glory of God enlightens it, and the Lamb is its lamp. Finally, it is also known as a place of peace. For of it Isaiah says: My people shall sit in the beauty of peace, and in tabernacles of confidence and rich repose. Lastly, the priest asks that this place of eternal blessedness be assigned to the departed, not by their own virtue and merits, but through Christ our Lord, who, descending into hell, delivered the dead and led them into heaven. To us also, sinners, Your servants, hoping in the multitude of Your mercies, deign to grant some part and fellowship with Your holy apostles and martyrs: with John, Stephen, Matthias, Barnabas, Ignatius, Alexander, Marcellinus, Peter, Felicity, Perpetua, Agatha, Lucy, Agnes, Cecilia, Anastasia, with all Your saints. Into their company admit us, we beseech You, not weighing merit, but granting pardon. Through Christ our Lord. In

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E X P O. 137 24 In hac parte canonis post petitum refrigerium p[er] defunctis: postulatur suffragiam pro viuis & consortium cum sanctis in ecclesia triumphante regnantibus. In qua quidé petitione sacerdos celebrans qui p[er] aliis & viuis & mortuis ante orauerat: etiam pro seipso orat, quoniam debet quemadmodum pro populo ita etiam & pro semetipso offerre pro peccatis: quia & ipse circumdatus est infirmitate. < Heb. 5.> Non tamen seipsum singulari inducat numero sed plu rali, dicens, nobis, quoniam vt sæpius ante dictum est, sacrificium quod offertur nô singularis est personæ sed milicantis ecclesiæ, cuius loco & vice sacerdos vt minister eius sacrificat & orat. Vt autem facilè exaudiatur, captètque dei beneuolentiâ, peccatorem se & alios viuos (quos eodem pronomine quo se, signat & includit) pronunciat, quonia[m] nihil æque diuinam maiestatem inflectit ad impendendâ hominibus misericordiam, quàm humilis peccatorum recognitio atque confessio, qua quis se indignu[m] facetur ex seipso diuinis beneficiis: sed totam suam fiduciam collocat atque reponit in dei misericordia. < Matth. 8 Luc. 18,> Enimue ro Centurio ex humilitate preclamans. Domine non sum dignus vt intres sub tectum meum: sed tantum die verbo & sanabitur puer meus, dignus habitus est qui exaudiretur, & quod petiuerat impetraret. Sic publicanus perculso pectore & demissis in terram oculis dicens. < Psal. 101> Deus propitius esto mihi peccatori, iustificatus est, & repulsa iacta[m]tis suam iustitiam pharisæi oratio. Respexit enim deus (ait propheta) in oratione humilium: & non spreuit precem eorum. < Danie. 7> Sic & Daniel pro liberatione populi Iudaici ex captiuitate Babylonica orans, primo peccata sua & populi confitebatur dicens. Peccauimus, iniquitatem secim[us] in omnem iustitiam tuam. Neque in iustificationibus nostris prosternimus preces ante faciem tuam, sed in miserationibus tuis multis, Hinc in prouerbiis dicit Salomon. Iustus prior accusator est sui. < Prouer. 19 Iacob. 3 2. Para. 6 Psal. 50> Cum itaque peccatorem se fateatur sacerdos & tota fidelium multitudo (in multis enim offendimus omnes, & non est homo qui non peccet) non constituit fiduciam suam in propria iustitia aut bonis operibus: sed solum sperat de multitudine miserationum domini, in qua propheta consilus: peccatorum petiuit remissionem dicens. Secudum multitudinem miserationum tuarum:

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E X P O. 137 24 In this part of the canon, after the request for refreshment for the departed, a petition is made for the suffrage of the living and for fellowship with the saints reigning in the triumphant Church. In which petition the celebrating priest, who had before prayed for others, both living and dead, also prays for himself, since he ought, just as for the people, so also for himself to offer for sins: because he too is compassed with infirmity. < Heb. 5.> Yet he should not use the singular number concerning himself, but the plural, saying, “us,” since, as has often been said before, the sacrifice that is offered is not of a single person but of the militant Church, in whose place and stead the priest sacrifices and prays as its minister. But that he may be more easily heard and may win the goodwill of God, he declares himself and the other living, whom he includes and marks with the same pronoun as himself, to be sinners, since nothing so inclines the divine majesty to bestow mercy upon men as the humble recognition and confession of sins, by which one makes oneself unworthy of divine benefits by oneself, but places and rests all one’s confidence in the mercy of God. < Matth. 8 Luc. 18,> For indeed the Centurion, crying out from humility, “Lord, I am not worthy that thou shouldest enter under my roof: but speak only the word, and my servant shall be healed,” was accounted worthy to be heard and to obtain what he had asked. So the publican, beating his breast and with eyes cast down to the ground, saying, < Psal. 101> “God, be merciful to me a sinner,” was justified, and the prayer of the Pharisee, who boasted of his own righteousness, was rejected. For God, the prophet says, “regarded the prayer of the humble: and did not despise their petition.” < Danie. 7> Thus also Daniel, praying for the deliverance of the Jewish people from the Babylonian captivity, first confessed his own sins and those of the people, saying, “We have sinned, we have committed iniquity in all thy justice. Neither do we pour forth our prayers before thy face in our justifications, but in thy many mercies.” Hence Solomon says in Proverbs: “The righteous is first the accuser of himself.” < Prouer. 19 Iacob. 3 2. Para. 6 Psal. 50> Since therefore the priest confesses himself a sinner, and the whole multitude of the faithful likewise—for in many things we all offend, and there is no man who does not sin—he does not place his confidence in his own righteousness or in good works, but only hopes in the multitude of the Lord’s mercies, in which the prophet, being instructed, asked forgiveness of sins, saying: “According to the multitude of thy mercies:”

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CANO. Ætne[n]c incendio (quod in eius imminebat exitium) patrono & tutatrix declarata Lucta, quæ in pauperes erogato patrimonio, & sanitate suæ matri ad sepulchrum sanctæ Agathes impetrata: gladium & igne[m] Piscalii Siciliæ præfecti, constanti animo superauit, Syracusanamque vrbem sui patrocinij titulo decorauit. Agnere, quæ Romæ claris natalibus orta: decimotertio ætatis suæ anno (vt scribit Ambrosius) mortem pertulit & vitâ inuenit. Nuptias huius mundi auersata: Christum vnicum sibi sponsum delegit. Ab hominibus ludibrio exposita, angelum domini sui virginei candoris solicitum habuit custodem, & roseo co[n]spersa cruore in sui spōsi thalamum demum introiit nunquam ab eo separanda. Cecilia, clarissimo Romanoru[m] genere exorta, quæ evangelium Christi gerens in pectore, nec vnquam à colloquiis divinis & oratione cessans: animi pariter & corporis puritatem his muniuit præsidius. Ie iuniis crebris, cilicio, lachrymis, & assidua in corde suo ad deum psalmodia, virginitatem suam seruari illibatam soli citè expetiuit. Inde Valerianum sponsum suum & Tiburtium eius fratrem ad Christum conuertit. Almachiumque tyrannum in feruenti balneo gladio percussa superauit. Anastasia. Prætextati illustrissimi viri Romani filia quæ in fideli Publio nupta cum largissimas opes suas in pauperes & sanctos (quibus sedulo ministrabat) distribuisset, hanc ob rem à marito in atrum carcerem coniecta consolatorias epistolas à sancto Chrysogono martyre accepit, & eidem sæpius ediuerso misit. Tandem ignis incendio sacrum sui martyrij compleuit agonem. 49 At verò quoniam nimis operosum foret & prolixu[m] sanctos omnes hic nominatim recensere: generali nun cupatione qui reliqui sunt vniuersi comprehenduntur, cum subiugit litera canonis, & cum omnibus sanctis tuis. Intra quorum consortium obnixè deposcimus vt nos demùm deus admitat, non quidem tanquam æstimator meriti: & districtus secudum merita nostra retributor. Quoniam si iniquitates obseruauerit dominus: quis sustinebit iudiciu[m] eius? Et si secundu[m] peccata nostra faciat nobis & secudu[m] iniquitates nostras retribuat nobis: quis perferre queat suæ iustitiæ seueritate? Ad hæc, quid meriti nostri apud dei poterimus obtendere: cui debem[us] omnia? C[uius] se ceritis)

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CANO. After the fire, in danger of the ruin that threatened her, Lucia was declared patron and protector; by distributing her patrimony among the poor, and by obtaining the health of her mother at the tomb of Saint Agatha, she overcame the sword and fire of Piscalius, prefect of Sicily, with steadfast spirit, and adorned the city of Syracuse with the title of her patronage. Agnere, who was born in Rome of illustrious parents: in the thirteenth year of her age, as Ambrose წერს, she suffered death and found life. Turning away from the marriages of this world, she chose Christ as her only bridegroom. Exposed to the mockery of men, she had as guardian an angel of the Lord, solicitous for her virginal purity, and, sprinkled with her own blood, she at last entered the chamber of her bridegroom, never to be separated from him. Cecilia, sprung from the most illustrious Roman line, who, bearing the gospel of Christ in her heart and never ceasing from divine conversation and prayer, guarded the purity of both soul and body by these protections. By frequent fasts, sackcloth, tears, and unceasing psalmody in her heart to God, she earnestly sought that her virginity might be preserved inviolate. Thus she converted her betrothed Valerian and his brother Tiburtius to Christ. And she overcame the tyrant Almachius by striking him with the sword in a heated bath. Anastasia. The daughter of the most distinguished Roman, Praetextatus, who, married to the faithful Publius, after she had distributed her very great riches among the poor and the saints, whom she diligently served, was for this reason cast by her husband into a dark prison; she received consolatory letters from the holy martyr Chrysogonus, and often sent him letters in return. At last, by the fire of burning, she completed the sacred contest of her martyrdom. 49 But since it would be too laborious and too lengthy here to recount all the saints by name: by a general designation all the rest who remain are included, when the word of the canon adds, and with all thy saints. Into their company we earnestly beg that God at last admit us, not indeed as one who estimates merit, but as a strict requiter according to our merits. For if the Lord has observed iniquities, who shall endure his judgment? And if he should deal with us according to our sins and repay us according to our iniquities, who could bear the severity of his justice? To this, what merit of ours could we set forth before God, to whom we owe all things? Whose secrets)

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EXO. 143 Adæ alicui hominum collata est gratia: nisi propter Christi passionem exhibitam vel exhibendam, quam accepta- uit tota trinitas: tanquam meritum gratiæ hominibus con ferendæ. Quoniam igitur Christus in assumpta humana natura meruit, vt nobis à deo patre sanctificatio, vita spiritualis & benedictio conferatur: couenienter dicitur pater per filium omnia sanctificare, vivificare, & benedice- re, tâquam per causam illorum bonorum imperatoriam. Denique dicitur pater per Christum dominum nostru[m] omnia præstare: quia inter nos & deum mediator constitutus est, per quem vt intermedium omnia bona à patre per cipere: & in cuius nomine omnia petere debemus. Si quid inquit petieritis patrem in nomine meo: dabit vobis. Proinde omnem prorsus suam orationem claudit ecclesia catholica hoc exitu. Per Christu[m] dominum nostrum: vt per quem omnia nobis præstanda sunt. Deinceps in ipsius diuinæ maiestatis laudem erumpés sacerdos qui sacra celebrat: tres summæ deitatis personas reuerenter insinuat. Filium quidem tribus particulis pronominalibus: quarum vnaquæque ad sequêtem datiuum & nominatiuum est annectenda sigilatim: ad constituédas tres sententias diversas hoc modo. Per ipsum filium tuum dominum nostrum Iesum Christum, est tibi deo patri omnipotenti honor & gloria: per quem omnia creas, per quê fecisti & secula. Ipse enim est verbu[m] tuum superdiuinum per quod facta sunt omnia: & quod nomen tuum manifestavit hominibus téque clarificauit super terram, & veritatis annunciatione & miraculorum operatione: in quibus no[m] suam sed tuam solius quæsiuit gloriam, quare per ipsum, tuæ maiestatis gloria clarius innotuit hominibus: & apud o[mn]es fines terræ dilatata ac diuulgata est. Et cu[m] ipso filio tuo domino nostro, est tibi deo patri omnipotenti honor & gloria: cum quo vnum es in substantia deitatis. Ego (inquit Christus in euangelio) & pater vnum sumus, cum quo itidem operaris omnia, disponendo & regendo vniuersa quæ condita sunt. Pater (inquit) meus vsque modo operatur: & ego operor. Et in ipso Iesu Christo domino nostro, est tibi deo patri omnipotenti laus, honor & gloria: in quo semper & substantialiter existis. Tu enim in ipso, & ipse inte: sempiterna immansio- ne

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EXO. 143 Grace was bestowed upon some of mankind: except on account of the passion of Christ, exhibited or to be exhibited, which the whole Trinity accepted as the merit for the grace to be granted to men. Since therefore Christ, in the human nature he assumed, merited that sanctification, spiritual life, and blessing might be bestowed on us by God the Father, it is fittingly said that the Father sanctifies, gives life, and blesses all things through the Son, as through the effective cause of those good things. Finally, the Father is said to bestow all things through Christ our Lord, because he has been appointed mediator between us and God, through whom, as through an intermediary, we receive all good things from the Father, and in whose name we ought to ask all things. “If you shall ask the Father anything in my name, he will give it to you.” Therefore the catholic Church concludes absolutely all her prayer with this ending: Through Christ our Lord, as through whom all things are to be granted to us. After this, the priest who celebrates the sacred rites, breaking forth into the praise of the divine majesty itself, reverently indicates the three persons of the supreme Deity. The Son indeed by three pronominal particles, each of which is to be attached separately to the following dative and nominative, so as to establish three different statements in this way: Through him, your Son our Lord Jesus Christ, to you, God the Father almighty, is honor and glory: through whom you create all things, through whom you made the ages. For he is your superdivine Word, through whom all things were made; and who made your name known to men and glorified you upon earth by the proclamation of truth and by the working of miracles, in which he sought not his own glory, but yours alone. Wherefore through him the glory of your majesty became more clearly known to men, and was spread abroad and made widely known to all the ends of the earth. And with your Son our Lord, to you, God the Father almighty, is honor and glory: with whom you are one in the substance of the Deity. “I and the Father are one,” says Christ in the Gospel; with whom likewise you work all things, ordering and governing all that has been made. “My Father,” says he, “works until now, and I work.” And in Jesus Christ our Lord himself, to you, God the Father almighty, is praise, honor, and glory: in whom you always exist, and substantially. For you are in him, and he in you: by everlasting indwelling

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E X P O. 145 & cum ipso, & in ipso, est tibi deo patri omnipotenti in v- nitate spiritus sancti omnis honor & gloria, per omnia se- cula seculorum. 49 [II] Postremu[m] post consecrationem oblatoru[m]: deinceps sacerdos progreditur ad participatio- nem siue communionem consecratorum munerum. Ad quam vt rite præparetur, hortatur alta voce omnes ad o- rationem, qua petatur panis ille superca lestis iam in alta- ri consecratus, dicens Oremus. Deinde ad temeritatis ex- culationem & præsumptionis, profiteur nos oratione[m] do- minicam audere deo profundere non quide[m] ex animi in- solentia aut nostræ iustitiæ fiducia, sed quia ad hoc saluta- ribus sacrarum literarum præceptis sumus moniti, & etia[m] diuina institutione ad illud formati. Sane ad oradu[m], præ- ceptis monemur vtriusque legis diuinæ: & veteris scilicet & nouæ. Veteris quidem: vt in libro Paralipomenon. Cui ignoremus quid agere debeamus, hoc solum habemus re sidui vt oculos nostros ad te dirigamus, quod potissimum sit inoratione. Et Thobias ad filium suu[m]. Omni te pore be- nedic deu[m], & pete ab eo vt vias tuas dirigat: & omnia con silia tua in ipso permaneant. Nouæ verò: vt hoc præcepto euangelico. Oportet semper orare: & non deficere, & ver bo illo apostolico, sine intermissione orate. Sunt autem hæc præcepta, salutaria, quoniam ad animæ salutem apprime vtilia, conferentia & conducibilia. Quid enim sacra conti net pagina quod hominum saluti nos conducat? Sumus etiam ad orandum diuina institutione formati atque edo [con]ti: quoniâ ex se nescit imbecillitas nostra, quid aut quo- modo orare debeat, vt scribit apostolus ad Romanos di- cens. Quid oremus: sicut oportet nescimus. Et duo filij Zebedæi in sua petitione reprehensi sunt quod non rectè petiuerint, dicente ipsis Christo. Nescitis quid peratis. Si- militer beatus Iacobus quarto capite de iis qui non rectè orant dicit. Petitis & non accipitis: eo quod male peratis. Idcirco discipuli domini nostram omniu[m] agentes causam: à Christo petiuerunt vt quemadmodum orandum esset ip- sos instrueret, dicentes. Domine doce nos orare. Quoru[m] petitioni acquiescens benignus dominus, plurima salutis monita circa orandi modum & ritum tradidit: Matthæi sexto capite explicata, ac certam orandi formam & regu- lam ipsos edocuit dicens. Si ergo vos orabitis. Pater no K ster

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and with him, and in him, there is to you, O God the Father Almighty, in the unity of the Holy Spirit, all honor and glory, for ever and ever. 49 [II] Lastly, after the consecration of the offerings, the priest proceeds to the participation or communion of the consecrated gifts. To prepare himself rightly for this, he exhorts all with a loud voice to prayer, in which is sought that heavenly bread now consecrated on the altar, saying, “Let us pray.” Then, to avoid rashness and presumption, we declare that we dare to pour forth the Lord’s Prayer to God not indeed from insolence of mind or confidence in our own righteousness, but because we have been admonished to this by the salutary precepts of Holy Scripture, and also formed to it by divine institution. Indeed, for prayer we are instructed by the precepts of both divine laws, that is, both the Old and the New. Of the Old, as in the book of Paralipomenon: “We do not know what we ought to do, and we have only this remaining, that we direct our eyes to you,” which is most fitting in prayer. And Tobias to his son: “At all times bless God, and ask of him that he direct your ways, and let all your counsels remain in him.” Of the New, by this evangelical precept: “It is necessary always to pray and not to faint,” and by that apostolic word: “Pray without ceasing.” These precepts are salutary, because they are especially useful, helpful, and conducive to the salvation of the soul. For what does the sacred page contain that does not lead us to the salvation of mankind? We are also formed and taught by divine institution to pray, because of our weakness, which of itself does not know what or how it ought to pray, as the apostle writes to the Romans, saying: “What we should pray for, as we ought, we know not.” And the two sons of Zebedee were reproved in their petition because they had not asked rightly, Christ saying to them, “You know not what you ask.” Likewise blessed James, in the fourth chapter, speaks of those who do not pray rightly: “You ask and do not receive, because you ask amiss.” Therefore the disciples of the Lord, acting on behalf of us all, asked Christ to instruct them how prayer should be made, saying, “Lord, teach us to pray.” In response to their petition, the kind Lord delivered many salutary teachings concerning the manner and rite of prayer, explained in Matthew chapter six, and taught them a certain form and rule of praying, saying, “If therefore you shall pray, Our Father”

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CANO. 146 < Luc.11> ster qui es in cælis. Hac itaq[ue] divina institutione edocti, no[n] autem ex nostra temeraria præsumptione: audemus dice- re idipsum quod Christus nos edocuit, cuius ipse author est & magister. Audemus inquam: quoniam ipse hunc au- sum orandi nobis præbuit, cum nos lic orare præcepit. Et < Matth.6> quod amplius est, sub veritatis attestatio[n]e etiam induciam nobis suggessit impetrandi quæ petierimus: cum dicit in evangelio Ioannis. Amen, amen dico vobis, siquid petierit tis patrem in nomine meo: dabit vobis. Petite & accipie- < Ioan.16> tis, quærite & inuenietis: pulsare & aperietur vobis. Om- < Luc.11> nis enim qui petit accipit: & qui quærit inuenit, & pul- santi aperietur. 50 Q Neque ab re quidem hanc orationem dominicam hic potius ex instituto ecclesiastico dicimus, quàm aliam quamcunque: propter eminetem eius excellentiam supra alias omnes orationes, quæ insignis excellentia potissimu[m] in tribus elucescit. Primo in eius dignitate. Est enim longe cæteris dignior hæc oratio: quoniam ab ipso dei filio edi- ta est & edocta, & ergo deo patri iure acceptissima: qui hominibus de cælo contestatus est. Hic est filius meus dile < Matth.17> etus in quo mihi complacui. ipsum audire. Ecce quem ab hominibus iubet audiri: haud dubium quòd orationem illius magisterio traditam per quâ libenter exaudiet. Com probat hoc beatus Cyprianus: in libro de oratione domi- nica dicês. Quæ potest esse spiritualior oratio, quàm quæ à Christo nobis data est, à quo & spiritus sactus nobis mis sus est? Quæ apud patrem precatio exauditior: quàm quæ ab ore filij qui veritas est, prolatæ creditur? Qui enim nos fecit viuere: docuit & orare, vt dù prece & oratione quâ filius docuit, apud patrem loquimur: facillime vtiqve ex- audiamur. Secundo, huius orationis vltra cæteras emine[n] < Matth.6> tia: dinoscitur in ipsius brevitate. Siquidem Christus eam instituens: ad discipulos paulo antè dixerat. Orantes noli- te multu loqui: sicut ethnici faciunt, putantes in suo mul- tiloquio exaudiri. Et hoc ipsum monitum, in hac oratio & cópendiosa & succincta seruauit. De quo Cyprianus eodem loco qui modo citatus est: ait. Ita est oratio, quâ ip- semor deus incarnatus mortales orare docuit, qui suo ma- gisterio omnem precem nostram in vno sermone brevia- < Esaia.10> uit, tanquam sit sermo de quo dixit Esias. Sermonem bre- viatum

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CANO. 146 < Luc.11> our Father who art in heaven. Therefore, taught by this divine institution, and not by our own rash presumption, we dare to say the very words Christ taught us, of whom he himself is author and master. We dare, I say, because he himself granted us this boldness in prayer, when he commanded us to pray. And < Matth.6> what is more, under the testimony of truth he also suggested to us the assurance of obtaining what we have asked for, when he says in the Gospel of John: Amen, amen I say to you, if you ask the Father anything in my name, he will give it you. Ask and you shall receive, < Ioan.16> seek and you shall find; knock and it shall be opened to you. For everyone who asks receives; and he who seeks finds; and to him who knocks it shall be opened. < Luc.11> 50 Q Nor indeed is it without reason that we here call this the Lord’s Prayer rather than any other, by ecclesiastical custom; because of its outstanding excellence above all other prayers, an excellence which shines forth especially in three respects. First, in its dignity. For this prayer is far more worthy than the rest, since it was composed and taught by the Son of God himself, and therefore is most rightly most acceptable to God the Father, who from heaven bore witness to men: “This is my beloved Son, in whom I am well pleased; hear him.” Behold whom he commands men to hear: there is no doubt that he will gladly hear the prayer handed down by his teaching. Blessed Cyprian confirms this in the book On the Lord’s Prayer, saying: What prayer can be more spiritual than that which Christ gave us, from whom the Holy Spirit also was sent to us? What supplication before the Father can be heard more readily than that which is believed to have been uttered from the mouth of the Son, who is truth? For he who made us to live also taught us to pray, so that when, through the prayer and supplication taught by the Son, we speak before the Father, we may most easily indeed be heard. Secondly, the excellence of this prayer above the rest is seen in its brevity. < Matth.6> For when Christ instituted it, he had said a little before to the disciples: When you pray, do not speak much, as the Gentiles do, thinking that they will be heard for their much speaking. And this same warning he preserved in this prayer, which is both concise and brief. Concerning this, Cyprian in the same place just cited says: Such is the prayer by which God incarnate himself taught mortals to pray, who by his own teaching has shortened all our prayer into one discourse, as it were the discourse of which Isaiah said, “A shortened discourse”

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CANO. 152 bitare dicitur per gratiam illapsumq[ue]; intimum corda sanctificantem, quemadmodum sapientiæ nono capite secundum aliam translationem dicit Salomon. Anima iusti, sedes sapientiæ, id est dei qui æterna est sapientia. Similiter apostolus ad Corinthios scribens ait. Nescitis quia templum dei estis: & spiritus dei habitat in vobis? Ipsa itidem summa veritas apud Ioannem dicit. Si quis diligit me, sermonem meum seruabit: & pater meus diliget eum, & ad eum veniemus, & mansionem apud eum faciemus. Et de spiritu sancto eodem in loco. Rogabo patrem, & aliu[m] paraclitu[m] dabit vobis: vt maneat vobiscum in æternum. Deinceps in oratione dominica expleto proæmio septem exprimuntur petitiones, quarum hic sumitur ordo atque distinctio. Cum in præsenti oratione preces ad deum dirigamus, vt filij ad patrem, filius autem patri debet in primis honorem & reverentiam, sicut per Malachiâ prophetam dicit dominus. < Malac. 1> Filius honorat patrem, & seruus dominum suum. Si ergo pater ego sum, vbi est honor meus? & si dominus ego sum, vbi est timor meus? Ideo ordinatè potens, tanquam bonus filius ante omnia petit ea quæ spectant ad honorem patris. Et id quidem in prima petitione, sanctificetur nomen tuum, id est honoretur & glorificetur. Secundo verò loco experit illa, quæ pertinent ad seipsum, & proximum, & ea potissimum sunt hæc duo, collatio boni & amotio mali. Atqui bona quæ conferri postulantur, sunt triplicia, scilicet maxima, media & minima. Maxima sunt bona æternæ beatitudinis & gloriæ, quæ secunda petione poscuntur, adueniat regnum tuum. Nam per regnum dei intelligitur ibi beatitudinis gloria, sine fine possidenda. Media sunt bona spiritualia ad salutis consecutionem necessaria, vt gratia dei, virtutes & bonæ operationes. Et hæc tertia petitione postulantur, fiat volutas tua sicut in cælo & in terra. Voluntas enim dei est sanctificatio nostra, per gratiam virtutes & bona opera. Minima bona sunt bona corporis & externa, ad consequendâ beatitudinem etiam adminiculum præstantia, vt sanitas, robur, victus, amictus. Et hæc quarta petitione efflagitatur: scilicet panê nostrû quoddianu[m] da nobis hodie. N[on] panis nomine, intelligûtur omnia corpori necessaria: per quæ ipsum ad spiritus obsequium disponitur, siue intrin- seca

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CANO. 152 to dwell is said through grace having been poured in, sanctifying the innermost heart, as Solomon says in the ninth chapter of Wisdom according to another translation. The soul of the just man is the seat of wisdom, that is, of God, who is eternal wisdom. Likewise the apostle writing to the Corinthians says: Do you not know that you are the temple of God, and that the Spirit of God dwells in you? In the same way the highest truth itself says in John: If anyone loves me, he will keep my word; and my Father will love him, and we will come to him, and make our dwelling with him. And concerning the Holy Spirit in the same place: I will ask the Father, and he will give you another Paraclete, that he may remain with you forever. Thereafter, in the Lord’s Prayer, after the preface is completed, seven petitions are expressed, the order and distinction of which are taken up here. Since in the present prayer we direct our petitions to God, as children to a father, the son ought first of all to render honor and reverence to the father, as the Lord says through the prophet Malachi. <Malac. 1> A son honors his father, and a servant his master. If then I am a father, where is my honor? And if I am a master, where is my fear? Therefore, rightly ordered, as a good son he asks before all else for those things that pertain to the honor of the father. And this indeed in the first petition, Hallowed be thy name, that is, be honored and glorified. In the second place, however, he asks for those things which pertain to himself and to his neighbor, and these are chiefly these two: the bestowal of good and the removal of evil. But the goods which are asked to be granted are threefold, namely greatest, intermediate, and least. The greatest are the goods of eternal blessedness and glory, which are sought in the second petition: Thy kingdom come. For by the kingdom of God is understood there the glory of blessedness, to be possessed without end. Intermediate goods are spiritual goods necessary for attaining salvation, such as the grace of God, virtues, and good works. And these are asked for in the third petition: Thy will be done as in heaven and on earth. For the will of God is our sanctification, through grace, virtues, and good works. The least goods are goods of the body and external goods, providing assistance even to the attainment of blessedness, such as health, strength, food, and clothing. And these are requested in the fourth petition: namely, Give us today our daily bread. By the name of bread are understood all things necessary for the body, by which it is disposed to the service of the spirit, whether intrin- seca

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EXPO. 157 re conficienda auxilium, dicentes quisque cum propheta in psalmo. < Psal. 42.> Doce me facere voluntatem tuam: quia deus meus est tu. < Mat. 7.> Cæterum rectè post regni cælestis petitionem continuò subiungitur postulatio diuinæ voluntatis co[m]plendæ: quoniam hæc medium est & via perveniendi ad regnu[m] cælorum. < Mat. 7.> sicut ipse dominus perhibet in evangelio dices. Non omnis qui dicit mihi domine domine, intrabit in re- gnum cælorum: sed qui facit voluntatem patris mei quin cælis est, ipse intrabit in regnum cælorum. < Gen. 38.> Frustra autem fi- nis expectur, si non etiam exquirantur media ad finem il- lum perducentia, vt nequicquam sanitas optatur ab ægro: si portionem recuset, neque meta vitæ sine ipsius itineris peragrazione attingitur. 59 Quarta petitio. Panem nostrum quotidianum da no- bis hodie In qua: ad corporis sustentationem necessaria expectuntur nobis à deo concedi. Nomine siquidem panis intelligenda sunt omnia, quibus humani corporis fragili- tas ad sanitatem & sui conseruationem indiget, vt sunt co- veniens cibus & potus, vestitus domicilium, & cætera bo- na externa: ad cuiusque status decentiam accommoda. Si- cut in Genesi cum Iacob dixit. < Gen. 38> Si dominus dederit mihi panem ad vescendum & vestimentum quo operiar, erit mihi dominus in deum, ibi per panem (sicut & in aliis per- multis scripturæ locis) intelligitur victus necessarius ad hu- manæ vitæ sustentationem, hic verò generaliori ratione etiam amictum complectitur & reliqua fortunæ bona: ad hanc vitam degendam necessaria & sufficientia. Solum tamen panem hic nominauit dominus & non carnes, pis- ces, & vinum, ac similia id genus: quibus etiam indigent homines ad congruum & salubrem victum, vt ex ipsa lo- quendi forma ac ratione nobis insinuaret: nos quàm com- modissimè possumus, paucis contentos esse debere, & com- munibus esculentis ac poculentis ad victum necessariis. < 1. Tim. 6.> Quod ita restatur Chrysostomus. Christus (inquit) solum panem petendum docuit: vt habentes alimenta & quibus tegamur, his contenti simus: innuens quod solum petere habeamus necessaria, non delicata nec superflua. Vnde & < Præ. 20> sapientissimus Salomon non pro sua superuacuis, sed solis necessariis orauit dominum: dicens. Mendicitatem & diu- tias ne dederis mihi: sed tantum tribue victui meo neces- saria

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EXPO. 157 for help in the task to be accomplished, each saying with the prophet in the psalm. < Psal. 42.> Teach me to do thy will: for thou art my God. < Mat. 7.> Moreover, after the petition for the heavenly kingdom, the request for the fulfillment of the divine will is rightly added immediately: because this is the middle and the way of arriving at the kingdom of heaven. < Mat. 7.> as the Lord himself declares in the Gospel, saying: Not every one that saith unto me, Lord, Lord, shall enter into the re- gnum cælorum: but he that doeth the will of my Father which is in heaven, he shall enter into the kingdom of heaven. < Gen. 38.> But in vain would the end be expected, if the means leading to that end were not also sought, so that health is vainly desired by the sick man if he refuses the remedy; nor is the goal of life reached without traversing the journey itself. 59 Fourth petition. Give us this day our daily bread. In this: the things necessary for the sustenance of the body are asked to be granted to us by God. By the name of bread indeed are to be understood all things by which the frailty of the human body needs for health and for its own preservation, such as suitable food and drink, clothing, a dwelling, and other external goods: fitting to each one's condition. As in Genesis when Jacob said. < Gen. 38> If the Lord has given me bread to eat and clothing wherewith to cover me, the Lord shall be my God, there by bread (as also in many other places of Scripture) is understood the sustenance necessary for the support of human life; here, however, in a more general sense it also includes clothing and the remaining goods of fortune: necessary and sufficient for the passing of this life. Yet the Lord named only bread here, and not meats, fish, and wine, and similar things of that sort: by which men also have need for a proper and wholesome sustenance, so that from the very manner and reason of speaking he might suggest to us that we ought, as far as possible, to be content with few things, and with common foods and drinks necessary for life. < 1. Tim. 6.> So Chrysostom testifies. Christ (he says) taught us to ask only for bread: that, having food and covering, we may be content with these: indicating that we should ask only for what is necessary, not for delicacies or superfluities. Wherefore also < Præ. 20> the wisest Solomon prayed to the Lord not for superfluities, but for necessities alone, saying: Give me neither poverty nor riches: but only grant the necessities of my food

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CANO. 160 elanguida fit & tota contabescit. Quid autem prodest corpus suo fouere cibo: si anima quæ plus est quàm corpus relinquatur famelica, & macie confecta suprema? At qui cib[us] animæ peculiaris: sacrarissimum est Christi corpus, & potus eius: preciosus illius sanguis ipso attestante qui ait. < Ioan. 6> Caro mea verè est cibus. & sanguis meus verè est potus. Cibus inquam vitalis & vivificus qui permanet in vitam æternam: & potus conferens salutem perpetuam. Hunc igitur panem vitæ, hunc panem cælestem, hunc denique panem supersubstantialem (vt vocat evangelista) qui omnem excellentissimè supereminet substantiam: da nobis hodie, hoc scilicet die præsentis vitæ, qui mane infantia, & vespere senectutis clauditur: vt gratiam eius salubriter percipiamus quotidie, ipsiusque pinguedine iugiter saginemur. < Sap. 16. Ioan. 6. 3. Reg. 17 Dan. 14.> Certè cum filiis Israel peragrantibus desertum panem de cælo præstiteris omne delectamentum in se habentem & omnis saporis suauitatem: qui tamen sub nube fuerunt & in vmbra legis ambulabant, non denegabis filiis gratiæ iam in lumine tuo gressum serentibus, panem verum qui de cælo descendit, quem quicunque dignè manducaverit, non morietur in æternum. Qui Heliam prophetam ministerio corui, Danielem leonum lacu inclusum prophetæ officio nutriuisti: non dedignabere (speramus) pane illo suauissimo de cælo præstito elurientes pascere, nosque famelicos enutrire, qui sumptus non consumitur, & manducatus non imminuitur. Neque verò id arrogans videri debet aut superbum: quòd hunc tam preciosum à te petimus panem, panem inquam filiorum non mittendum canibus, immò panem angelorum. Nam ad ipsum nos inuitare dignatus es hac dulcissima voce. Venite comedite panem meum: & bibite vinum quod miscui vobis. Ad hûc itaque panem tuo ipsius ore inuitati: è pater optime fidenter dicimus. Panem nostrum quotidianum da nobis hodie. < Mat. 15. Proo. 9.> 93 Quinta petitio. Et dimitte nobis debita nostra: sicut & nos dimittimus debitoribus nostris. In hac autem peti-tione peccatorum nostrorum remissionem à deo postula-mus: quæ debitorum nomine hiesignantur. Siquidé debita nostra: sunt peccata quibus deum offendimus: & de quibus ei satisfacere debemus, quod alius euangelista dilucidè de- < Luca 11.> clarat

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CANO. 160 languishes and is entirely consumed. For what does it profit the body to be nourished with its own food, if the soul, which is greater than the body, is left hungry and brought to the utmost emaciation? But the food proper to the soul is the most sacred body of Christ, and his drink: his precious blood, as he himself testifies when he says: <John 6> “My flesh is truly food, and my blood is truly drink.” I say, a vital and life-giving food that remains unto eternal life, and a drink bringing everlasting salvation. Therefore give us today this bread of life, this heavenly bread, this, in a word, supersubstantial bread (as the evangelist calls it), which most excellently surpasses every substance: that we may receive his grace profitably each day, and continually be nourished by his richness. <Wis. 16. John 6. 3 Kings 17. Dan. 14> Certainly, since you provided the children of Israel, wandering through the desert, with bread from heaven, having in itself all delight and the sweetness of every taste, yet to those who were under the cloud and walking in the shadow of the law, you will not refuse to the children of grace, now treading in your light, the true bread which came down from heaven, which whoever shall worthily eat will not die forever. You who nourished the prophet Elijah by the ministry of the raven, and Daniel shut up in the lions’ den by the office of a prophet, will not disdain, we hope, to feed the hungry with that most delightful bread provided from heaven, and to nourish us who are famished, a food that is consumed by being taken and is not diminished by being eaten. Nor indeed should this seem arrogant or proud: that we ask this so precious bread from you, I mean the bread of children not to be thrown to dogs, indeed the bread of angels. For you have deigned to invite us to it with this sweetest voice: “Come, eat my bread, and drink the wine that I have mixed for you.” Therefore, invited to this bread by your own mouth, we confidently say, O most good Father: “Give us this day our daily bread.” <Matt. 15. Prov. 9> 93 Fifth petition. And forgive us our debts, as we also forgive our debtors. In this petition, we ask God for the remission of our sins, which are designated by the name of debts. Indeed, our debts are the sins by which we offend God, and for which we ought to make satisfaction to him, as another evangelist clearly explains

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Cano. 164 <Gen. 1. Iacob. 1> neminem tentat: nam intentator malorum est. Etenim tentare hoc in loco, malum aliquod suggerere, quo cadat homo in peccati consensum & opus. Et tentatio, ad malum suggestio, qua in ruinam animæ fiat inductio. Inducere verò in tentationem, est hominem pravis suggestionibus alli cere in consensum peccati: vtque tentationi succumbat & superetur ab ea, callide efficere, quod certe omnino à deo est alienum: & summæ illius bonitati penitus aduersum. Sed petimus hac postulatione nostra: ne sinat nos deus induci in tentationem, neve permittat pertrahi in cösensum < Psal. 104. Exod. 7. Roma. 11> mali, aut ab ea vinci. Seruaturque hoc loco id loquendi genus in sacris literis (vt ait Damascenus) vitatissimum, quo deus illa dicitur agere quæ fieri permittit, quemadmodum in eo verbo psalmi. Conuertit cor eorum: vt audirent populum eius. Et indurauit dominus cor Pharaonis. Et in illo Pauli loco. Conclusit deus omnia sub peccato vt omnium misereatur. < 2. Tim. 11.> Petimus itaque dei adiutorium in hac orationis particula: ad resistendum tentationi, ad eam repellendam & superandam. Vt cum transigere hanc vitam sine tentatione non possimus, neque orandum nobis sit vt omnino tentationum immunes simus (quoniam id nostræ saluti nequaquam conducit. Vt enim diuinus ait Paulus: qui certat in agone non coronabitur, nisi legitimè certauerit. Sed quomodo geretur certamen: si nullus assit hostis impugnans? Vincenti itidem promissa est à deo corona vitæ. At quomodo euadet victor: cui deest hostis cum quo manum conserat & conflagat? saltem tentationibus inimicorum efficiamur deo adiutore superiores: extinguamus eius < Psal. 26 1. Cor. 10> auxilio omnia tela nequissimi ignea carnem spiritui subigamus, mundum cum sua concupiscentia abiiciamus, & ita muniamur diuino præsidio, vt non præualeat nobis inimicus neque se victorem glorietur: sed læti concinamus domino Qui tribulant me inimici mel: ipsi infirmari sunt & ceciderunt. Et certè fidelis est deus (vt scribit paulus ad Corinthios) qui non permittet nos tentari supra id quod possumus: sed faciet etiam cum tentatione prouentum, vt possumus sustinere. 67 Septima petitio. Sed libera nos à malo. In qua petimus nos liberari à malo poenæ præsentis vitæ, itidem & futuræ: sicut per præcedentem petitionem postulauimus nos cripi

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Cano. 164 <Gen. 1. Iacob. 1> tempts no one: for he is not a tempter of evils. For to tempt in this place means to suggest some evil, by which a man may fall into consent to sin and deed. And temptation is a suggestion to evil, by which an inducement is made into the ruin of the soul. To lead into temptation, then, is by evil suggestions to allure a man into consent to sin; and so to bring it about cunningly that he succumbs to temptation and is overcome by it, which certainly is altogether alien to God and utterly contrary to his supreme goodness. But in this petition of ours we ask: that God may not allow us to be led into temptation, nor permit us to be dragged into consent < Psal. 104. Exod. 7. Roma. 11> to evil, or to be overcome by it. And in this place is preserved that manner of speaking in the sacred writings, as Damascenus says, most carefully observed, by which God is said to do those things which he permits to be done, just as in that word of the psalm: He turned their hearts, that they might hear his people. And the Lord hardened Pharaoh's heart. And in that passage of Paul: God shut up all things under sin, that he might have mercy on all. < 2. Tim. 11.> We therefore ask God's help in this part of the prayer: to resist temptation, to repel and overcome it. Since we cannot pass through this life without temptation, nor is it right that we should pray to be altogether free from temptations (for this is by no means conducive to our salvation. For as the divine Paul says: he who strives in the contest will not be crowned unless he has contended lawfully. But how will the contest be conducted if there is no enemy attacking? To the one who conquers the crown of life is likewise promised by God. But how will the victor escape, to whom there is lacking an enemy with whom he may join battle and contend? At least, with God's help, let us become superior to the temptations of our enemies; let us extinguish by his < Psal. 26 1. Cor. 10> aid all the fiery darts of the wicked one; let us subject the flesh to the spirit; let us cast away the world with its lust, and thus be fortified by divine protection, so that the enemy may not prevail against us nor boast of himself as victor; but let us joyfully sing to the Lord: Who are they that trouble me? My enemies are weakened and have fallen. And certainly God is faithful (as Paul writes to the Corinthians), who will not permit us to be tempted above what we are able: but will also, with the temptation, make a way of escape, that we may be able to endure. 67 Seventh petition. But deliver us from evil. In which we ask to be delivered from the evil of the punishment of the present life, and also of the future: just as by the preceding petition we had requested to be delivered

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EX PO. 165 cripi à malo culpæ imminentis aut instantis. Sanè si filius patris familias videat afflictionem aliquam sibi imminere vt morbum, calamitatem, aut tribulationem: ad quem re- curret nisi ad dulcissimum patrem? in cuius sinum se totum proiiciet: petens obnixius à patre vt ab impendenti illa tribulatione, incommodo aut detrimento illius auxilio li- beretur. Atqui vita præsens: mille malorum generibus est referta, nunc nos morbus affligit & infirmitas, nunc orbi- tas, uunc bonorum amissio: nunc fame conficimur, nunc calumniam patimur aut infamiam, nunc in carceres & vin- cula insontes coniicimur. Quæ omnia etsi innocenti & iu- sto viro possint obuenire: plerumque tamen animum im- becillem pertrahunt ad culpam, vt morbus ad impatien- tiam, egestas ad furta & latrocinia: aduersitas ad murmura tionem in deum. Ne igitur occasione miseriarum huius vi- tæ perpellamur ad aliquam turpitudinem & iniquitatem: oramus deum vt his nos malis eripiat, non quidem omni- mo ea sustollendo, quandoquidem id non sinit præsentis vitæ conditio, neque hoc conducibile est animæ nostræ sa- < 1. Cor. 11.> luti: quæ his exercetur ad virtutem, virtus enim (vt ait Pau- lus) in infirmitate perficitur, sed ita ea mitigando & mode rando, vt perferre illavaleamus: neque ipsorum acerbita- te declinemus à viæ domini rectitudine. Cæteru[m] longè gra uiora sunt mala alterius vitæ illis infligenda qui hinc non omnino expiati purgati que discedunt: siue in igne purga- torio eluente reliquias peccatorum hic contractorum, si- ne in lacu damnationis æternæ inuolvente reprobos per- petuis interminisque supplicij: Ab vtroque autem datoru[m] malorum: dei misericordia & benignitate petimus hoc po stremo loco liberari, ne scilicet expiatorius ille ignis cum hinc migratum fuerit: nos purgandos excoquat, ne itidem inferna nos tormenta rapiant perpetuò cruciandos & san- ctorum excludendos consortio: quâdoquidem illic malo- rum omnium cumulus est & horrenda coluuiies. Neque ab re vt his eruamur & præsentis & futuræ vitæ malis: ad deu[m] preces effundimus, quoniam sicut ipse bonorum omnium largitor est: ita à malis omnibus ereptor ac liberator. Non enim possumus aut his, aut illis eripi malis, nisi deus manum suam adiutricem porrigat: qua ne labamur in ea nos præseruet, aut iam in illa prolapsos benigniter suble- < L iij uet>

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EX PO. 165 of sin because of imminent or present guilt. Surely if a son of a head of household sees some affliction threatening him, such as sickness, calamity, or tribulation: to whom will he run except to his sweetest father? Into whose bosom he will throw himself entirely, pleading earnestly with his father that from that impending tribulation, hardship, or loss he may be delivered by his help. And yet the present life is full of a thousand kinds of evils: now disease and weakness afflict us, now blindness, now the loss of goods; now we are worn down by hunger, now we suffer slander or infamy, now we are thrown, though innocent, into prisons and chains. All these things, although they may befall an innocent and just man, nevertheless for the most part draw a weak mind into fault: sickness into impatience, poverty into theft and robbery, adversity into murmuring against God. Lest therefore, because of the miseries of this life, we be driven into some disgrace and injustice, we pray God to deliver us from these evils, not indeed by taking them away altogether, since the condition of the present life does not allow that, nor is this beneficial to the salvation of our soul, which is exercised by them unto virtue; for virtue, as Paul says, is perfected in weakness, but by so moderating and lessening them that we may be able to endure them, and that because of their bitterness we may not turn aside from the straight path of the Lord. However, the evils of the other life are much graver, to be inflicted on those who depart from here not wholly purified and cleansed, whether in the fire of purgatory, which washes away the remnants of sins here contracted, or in the lake of eternal damnation, which envelops the reprobate in everlasting and unending punishment. From both kinds of these evils we ask, in this last place, to be freed by the mercy and kindness of God, lest that purgatorial fire, when we have departed from here, should consume us for cleansing, and lest the torments of hell likewise seize us to be tortured forever and excluded from the company of the saints, since there is the sum and horrible mass of all evils. Nor is it out of place that, to be rescued from the evils of both this life and the next, we pour forth prayers to God, since as he himself is the giver of all good things, so also is he the deliverer and liberator from all evils. For we cannot be delivered from these or from those evils unless God extends his helping hand: may he preserve us by that hand, that we may not slip into them, or if we have already fallen into them, may he kindly uphold us. < L iij uet>

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Cano. uet & erigat. Ipse planè solus adiutor noster est & præseruator: malorumque omnium benignus propulsator, ipse nostrum refugium & virtus: adiutor in tribulationib[us] quæ inuenerunt nos nimis. Qui vbi pie à nobis inuocatus fuerit: nunquam nos deseret in die necessitatis. Oculi enim domini super metuentes eum: & in eis qui sperant super misericordia eius, vt eruat à morte animas eorum: & alat eos in fame. Postremum particula Amen subiuncta toti huic orationi: optandi significationem & vim habet tantum va lens sicut fiat, exoptârque sacerdos eam proferens: istas septem petitiones hac oratione dominica contentas, in nobis compleri ac perfici. Ibera nos quæsumus domine ab omnibus malis: præteritis, præsentibus, & futuris, & intercedente beata & gloriosa, semperq[ue] uirgine dei genitrice Maria, & beatis apostolis tuis Petro, Paulo, atq[ue] Andrea, cum omnibus sanctis: da propitius pacem in diebus nostris, ut ope misericordiæ tuæ adiuti: & à peccato simus semper liberi, & ab omni perturbatione securi. Per eundem dominum nostrum iesum Christum filium tuum: qui tecum uiuit & regnat in unitate spiritus sancti deus. Per omnia secula seculorum. Amen. Pax domini sit semper uobiscum. Et cum spiritu tuo. Agnus dei qui tollis peccata mundi: miserere nobis. Agnus dei tollis peccata mundi: miserere nobis. Agnus dei qui tollis peccata mundi: dona nobis pacem. Cum mittitur particula hostiæ in calicem: dicatur sequens oratio. Hæc sacrosancta commixtio corporis & sanguinis domini nostri Iesu Christi, fiat nobis sumentibus salus mentis & corporis: & ad uitam æternam capessendam præparatio salutaris. Antequam sumatur pax: dicatur hæc oratio. Domine

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And raise it up. He himself is plainly our only helper and preserver, and the gracious averter of all evils; he himself is our refuge and strength, a helper in tribulations which have found us exceedingly. When he has been devoutly invoked by us, he will never forsake us in the day of need. For the eyes of the Lord are upon those who fear him, and upon those who hope in his mercy, that he may deliver their souls from death and nourish them in famine. Lastly, the word Amen, added to this whole prayer, has the force and meaning of a wish, as much as if the priest, when pronouncing it, desired that these seven petitions contained in the Lord’s Prayer might be fulfilled and accomplished in us. Deliver us, we beseech thee, O Lord, from all evils, past, present, and to come; and by the intercession of the blessed and glorious ever-virgin Mother of God Mary, and of thy blessed apostles Peter, Paul, and Andrew, with all the saints, mercifully grant peace in our days, that by the help of thy mercy we may ever be free from sin and safe from all disturbance. Through the same our Lord Jesus Christ thy Son, who liveth and reigneth with thee in the unity of the Holy Spirit, God. World without end. Amen. The peace of the Lord be always with you. And with thy spirit. Lamb of God, who takest away the sins of the world, have mercy on us. Lamb of God, who takest away the sins of the world, have mercy on us. Lamb of God, who takest away the sins of the world, grant us peace. When the particle of the host is put into the chalice, let the following prayer be said. May this most sacred mingling of the body and blood of our Lord Jesus Christ be for us who receive it a salvation of soul and body, and a salutary preparation for attaining eternal life. Before the kiss of peace is received, let this prayer be said. Lord

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EXO. 169 Aio supra calicem primum in duas medietates. quarum altera rursum in duas frangitur particulas, quasi totius hostiæ quartas. & vna harum portiuncularum calici immittitur, altera verò medietati quæ indiuisa remansit vna coniungitur, & simul cum illa à sacerdote supracalicé tene- tur. Quæ omnia neque mysterio vacant, neque sine causa sunt instituta. Nempe ipsa ossia (attendendo species ipsius & accidentia, non autem id quod continetur) in duas me- dietates fragitur, ad significandum duplicem statum præ- destinatorum ad corpus Christi mysticum pertinentium: & quorum Christus ipse est caput. Quorum v[er]nus est cæ- lestis gloriæ consors: signaturque per medietatem illam quæ manet indiuidua & integra, ad significandam stabili- tatem continuam & vniformitatem supernæ beatitudinis qua ipsi sancti perfruuntur. Alter verò præordinatorem ad vitam status, necdum beatitudine adeptus est: sed ver- satur adhuc in temporali miseria præsentis vitæ, aut ignis purgatorij. Et is insinuatur per alteram hostiæ medietate: quæ rursum in duas dissecatur portiunculas, ad signandu[m] duplicem eorum qui necdum beati sunt statum. Harum vna, quæ supradictæ meditati indiuisæ corundem digi- torum complexu coniungitur: eos significat qui igne pur- gatorio expiantur, certitudinemque habent indubitatem de sua beatitudine post consequenda, quodque beatis in regno cælesti demùmconiungentur (qui de suæ beatitudi- nis perpetua duratione securi gloriantur) sicut & partes hostiæ ipsorum amborum signatrices simul continentur. propter hanc etiam adinuicem conuenientiam: quod tam beati, quam purgatoriis addicti locis, extra præsentis vitæ statum degunt & stadium. Altera verò minor particula quæ scilicet calici immittitur: eos significat qui ad Christu[m] quidem attinet, sed huius adhuc vitæ atteruntur laborib[us] ac præmuntur angustiis. Et quoniâ illi de futura sua bea- titudine nô sunt certi omnino neque securi: particula quæ ipsos signat, aliis duabus hostiæ partibus nequaquam per eandem digitorum continentiam coniungitur. Quoniam verò viuentes in hoc seculo fructum effusionis sanguinis Christi conseqvi possunt, & bonorum operum exercitio quamdiu in hoc currunt stadio passionis Christi efficatia sibi applicare: ideo hæc particula calici imponitur & san- guini

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EXO. 169 In the first host, one part is divided into two halves, one of which is again broken into two little pieces, as though into fourths of the whole host. And one of these little portions is put into the chalice, while the other is joined to the half that remained undivided, and is held together with it by the priest above the chalice. All these things are not without mystery, nor were they instituted without cause. For the host itself, considering its species and accidents, but not what is contained within, is broken into two halves to signify the double state of the predestined who belong to the mystical body of Christ, of which Christ himself is the head. One of these is a sharer in heavenly glory; this is marked by that half which remains undivided and whole, to signify the continual stability and uniformity of the supernal blessedness which the saints themselves enjoy. The other, however, is in a state preordained to life, but has not yet attained blessedness; rather, it still dwells in the temporal misery of this present life, or in purgatory. And this is indicated by the other half of the host, which is again cut into two little portions, to signify the double state of those who are not yet blessed. One of these, which is joined by the common grasp of the same fingers to the aforesaid undivided half, signifies those who are purified by purgatorial fire and have an unhesitating certainty of the blessedness to be obtained after this, and that they will at last be joined to the blessed in the heavenly kingdom; just as the parts signifying both these are held together at once. For this reason too they agree with one another: namely, that both the blessed and those committed to purgatorial places dwell outside the state and arena of this present life. The other, however, the smaller particle which is put into the chalice, signifies those who indeed belong to Christ, but are still worn down by the labors and pressed by the anxieties of this life. And since they are not at all certain or secure about their future blessedness, the particle that signifies them is in no way joined to the other two parts of the host by the same holding together of the fingers. But since the living in this age can obtain the fruit of Christ’s blood poured out, and by the exercise of good works, so long as they run in this arena, apply to themselves the efficacy of Christ’s passion: therefore this particle is placed in the chalice and to the blood

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EXO. 171 < Colos. 1.> < Luc. 24> carne sua. Pacificaunt enim (vt scribit ad Coloss. apostol) omnia, siue quæ in terris siue in cælis sunt, per sanguinem crucis eius. Præterea resurgens ex mortuis pacem discipulis obtulit, cum in eorum medio consistens ait. Pax vobis, ego sum, nolite timere. Denique spiritum sanctum ipsis post ascensionem mittens, pace in eis confirmauit, propter quod hortatur Ephesios apostolus, quòd sint solicitis seruare vnitatem spiritus in vinculo pacis. Postremum sectatores pacis & amatores, in filiorum dei sortem & denominationem asciscendos promisit. Beati (inquit) pacifici: quoniam filij dei vocabuntur. < Ephes. 4> < Matt. 5> 71 At verò non quamlibet sine discrimine pacem exoptat populo sacerdos: sed solum pacem domini, quoniam & pax aliqua inuenitur quæ non est domini: sed penitus ei aduersa, vt est pax cum diabolo per consensum ad eius suggestiones: de qua dominus in euangelio. Cum fortis armatus custodit atrium suum, in pace sunt omnia quæ possidet. Pax itidem cum carne & corpore proprio, de qua apostolus. Qui secundum carnem sunt, quæ carnis sunt sapium. Sapere autem secundum carnem est ipsi carni consentire: & ita pacem cum carne habere similiter pax cum mundo peccatorumque consortio, de qua psalmus. Quia zelavi super iniquos: pacem peccatorum videns. Hanc autem triplicem pacem non venit salvator dare sed penitus tollere: vt ipse testatur cum ait. Non veni pacem mittere in terram, sed gladium, id est separationem. Veni enim separare hominem aduersus patrem suum, & filiam aduersus matrem suam, & nurn aduersus socrum suam, & inimici hominis domestici eius. At verò pax domini quæ hic optatur: etiam triplex inuenitur, scilicet pax hominis ad deum, pax ad seipsum, & pax ad proximum. Pax hominis ad deum: est ordinata hominis ad deum in fide sub æterna lege obedientia. Et hæc potissimum ex dilectione dei enascitur. Pax ad seipsum est ordinata cognitionis actionisque consensio: vt quod recta ratio dictat, efficaciter voluntas imperet. Et hæc ex recta subiectione virium inferiorum ad superiores proficiscitur. Denique pax hominis ad proximum est cum omni homine ordinata concordia: vt scilicet nulli noceat, & cum possit, prosit. Et

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EXO. 171 < Colos. 1.> < Luc. 24> in his flesh. For he made peace, as the Apostle writes to the Colossians, with all things, whether those in earth or those in heaven, through the blood of his cross. Moreover, rising from the dead, he offered peace to his disciples, when, standing in their midst, he said, Peace be with you, it is I, do not be afraid. Finally, sending the Holy Spirit to them after his ascension, he confirmed peace in them; for which reason the Apostle exhorts the Ephesians that they should be careful to keep the unity of the Spirit in the bond of peace. Lastly, he promised that followers of peace and lovers of peace would be admitted to the lot and title of the sons of God. Blessed, he says, are the peacemakers: for they shall be called the sons of God. < Ephes. 4> < Matt. 5> 71 But the priest does not desire for the people just any peace without distinction: only the peace of the Lord; for there is also some peace that is not the Lord’s, but altogether contrary to him, such as peace with the devil through consent to his suggestions: of which the Lord says in the Gospel, When a strong man armed keeps his court, all the things he possesses are in peace. Likewise peace with the flesh and one’s own body, of which the Apostle says, They that are according to the flesh savor the things of the flesh. But to savor according to the flesh is to consent to the flesh itself; and thus to have peace with the flesh. In like manner, peace with the world and the company of sinners, of which the Psalm says, For I was jealous over the wicked, seeing the peace of sinners. But this threefold peace the Savior did not come to give, but rather wholly to take away, as he himself testifies when he says, I came not to send peace upon the earth, but a sword, that is, separation. For I came to separate a man against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law, and a man’s enemies shall be those of his own household. But the peace of the Lord which is here desired is also found in a threefold way: namely, peace of man toward God, peace toward oneself, and peace toward one’s neighbor. Peace of man toward God is the ordered relation of man toward God in faith, in obedience under the eternal law. And this arises chiefly from love of God. Peace toward oneself is the ordered harmony of knowledge and action: so that what right reason dictates, the will may effectively command. And this proceeds from the proper subjection of the lower powers to the higher. Finally, peace of man toward his neighbor is ordered concord with every man: namely, that he harm no one, and, when he can, benefit him. And

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EXPO. 173 nus dei qui tollis peccata mundi, à sacerdote, primâq; & secunda pronunciatione petitur dei misericordia ad abluenda peccata: per subiunctam vtriusque calce orationem, miserere nobis. In tertia verò prolatioe petitur demùm ipsa pax nobis à domino concedi: quoniam solus ipse author est veræ & syncere pacis, & id quidem per orationem in fine annexam: dona nobis pacem. Sumpta aute[m] est hæc sacratissima ad Christum oratio, quæ ter hic prosertur, ex verbis sancti Ioannis Baptistæ: qui (vt testatur euangelium) vidit Iesum venientem ad se, & alt. Ecce agnus dei, ecce qui tollit peccata mudi. Et rursum altera die respiciens Iesum ambulanté, dixit. Ecce agnus dei. In qua quidem excellentissima domini nostri commendatione: duplex eius natura in vna persona insinuatur. Humana quidem, cum agnus dei nominatur, quæ nūcupatio secundum solam nostræ carnis substantiam ei conuenit. Nâ secundum illam & purus omnino est à peccato & innocés, qui peccatum nô fecit nec inuentus est dolus in ore eius, secundum eandem quoque pro nostra omnium salute immolatus est in ara crucis, & quemadmodum prædixerat Esaias, sicut quis ad occisionem ductus est, & quasi agnus coram tendente se obmutuit & non aperuit os suum. Ipse quoque (sicut ait Heremias) fuit quasi agnus mansuetus qui portatur advictimam. Enimuero agni appellatio propter duas causas supradictas per quàm frequenter in sacris literis Christo attribuitur, vt apud Esaiam. Emitte agnum domine, dominatorem terræ, & in Apocalypsi agnus ab origine mundi occisus asseritur, quoniam ab ipso mundi exordio Christi mors est repræsentata & præfigurata per cædem ipsius Abel iusti, vt antè dictum est. Vt autem intelligent omnes hic agnû nô pro animali bruto ex ove genito sumi, sed per similitudinem de Christo dici: nô simpliciter hic agnus denominatur, sed agnus dei, ne quis stoliditate mentis aliter quàm debet accipiat. Diuina verò Christi natura innuitur in supradicta oratione: cum ipsa profitetur eum peccata mundi totiùsqque generis humani tollere, quod soli deo competit, cum itidem ab eodem misericordiam petit, & placidæ pacis munera: quandoquidé solius dei est nostri misereri, & pacé nobis quàm perimus donare. Miserentur quidé homines, sed non vt deus: quòd sua

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EXPO. 173 the Lamb of God, who takes away the sins of the world, mercy is asked of God by the priest, in the first and second pronouncement, for the washing away of sins: through the prayer joined at the end of each, have mercy on us. But in the third utterance, it is finally asked that peace itself be granted to us by the Lord: since he alone is the author of true and sincere peace, and indeed through the prayer attached at the end: grant us peace. Now this most holy prayer to Christ, which is here repeated three times, is taken from the words of Saint John the Baptist: who (as the Gospel testifies) saw Jesus coming to him, and said: Behold the Lamb of God, behold him who takes away the sins of the world. And again on another day, looking at Jesus as he walked, he said: Behold the Lamb of God. In this most excellent commendation of our Lord, a twofold nature in one person is indicated. The human nature, indeed, when he is called the Lamb of God, a title which belongs to him according to the substance of our flesh alone. For according to that nature he is wholly pure from sin and innocent, who did not commit sin, neither was deceit found in his mouth; according to that same nature he was also sacrificed for the salvation of us all on the altar of the cross, and, as Isaiah had foretold, was led as one to the slaughter, and like a lamb before the shearer was silent and opened not his mouth. He also (as Jeremiah says) was like a gentle lamb that is carried to the victim. Indeed, the title of lamb, for the two reasons mentioned above, is very frequently attributed to Christ in sacred writings, as in Isaiah: Send forth the Lamb, O Lord, ruler of the earth; and in the Apocalypse the Lamb is said to have been slain from the beginning of the world, since from the very beginning of the world the death of Christ was represented and prefigured by the slaughter of righteous Abel himself, as was said before. But so that all may understand that here the lamb is not taken as a brute animal born from a sheep, but is spoken of Christ by way of similarity, he is not simply called here a lamb, but the Lamb of God, lest anyone, through dullness of mind, should take it otherwise than he ought. But the divine nature of Christ is indicated in the aforesaid prayer: when it declares him to take away the sins of the world and of the whole human race, which belongs to God alone; since likewise it asks mercy and the gifts of peaceful peace from the same one: since it is the privilege of God alone to have mercy on us and to grant us peace when we are perishing. Indeed, men show mercy, but not as God does: because his

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EXPO. 181 terea ipsius filius Ioanes Baptista spiritu sancto repletus ex vtero matris suæ, & in deserto ab ipsa pueritia diuersa- tus in austeritate vitæ mirabili & parsimonia singulari, quo denique inter natos mulieru[m] non surrexit maior, te- simonio summæ veritatis: professus est se non esse dignu[m] vt solueret corrigiam calciamenti Iesu Christi. Ipse quo- que missus à deo vt baptizaret in aqua & prædicaret ba- prismum poenitentiæ, cum venisset ad ipsum dominus no ster vt baptizaretur ab eo in Iordane: humiliter id munus detrectaux dices. Domine ego à te debeo baptizari: & tu venis ad me? Vnde canit de eode[m] ecclesia, quemadmodu[m] in præcedente libro dictum est. Baptista contremuit, & no[n] audet tangere sanctum dei uerticem: sed clamat cum tre- more dicens, sanctifica me saluator. Quid nos igitur qui non sumus digni soluere corrigiu[m] calciamenti Ioannis Ba ptistæ, cum in præsentia tremendæ maiestatis dei in altari consistimus: sentire debemus de nobis aut animo p[ræ]sare? qui non vocamur ibi ad soluenda eius calciamenta aut ad ipsum aqua abluendum vt Ioannes: sed ad eum totum su- spiciendu[m] in habitaculo cordis nostri, introducendumque in hospitium & habitationem nostram. Certe quantu[m]cun que nos humiliauerimus: no[n] satis nosipsos pro magntiu- dine rei & sublimitate aduenientis hospitis tue[m] humiliare possumus, quantum tamen valemus animo: indignos nos esse illius ad nos introitu libere profiteamur. Insuper bea tus Petrus stupore attonitus in captura piscium: ait ex hu militate cordis ad dominum, non existimans se dignu[m] con sistere in divinæ illius virtutis præsétia. Exi à me: quia ho mo peccator sum domine. Et nos itidem indigni procum- bere ad oscula pedum beati Petri, cu[m] coram aspicimus do minum & creatorem nostru[m]: certe indignos nos proclama- re debemus vt illi præsentes assumus, quanto magis vt il- lu[m] intra nos recipiamus hospitè & habitatoré. Et iicut Pe- trus co[n]fortatus est à domino his verbis. Noli timere: ex hoc enim eris iâ homines capiens, ita & nos post vera[m] cor dis humilitate[m], nostræq[ue]; prauitatis & indignitatis co[n]fessio- ne[m]: interna[m] à domino sentiemus consolatione[m], qui co[n]for- tabit corda nostra vt cu[m] fiducia ac intrepidè ipsum acceda mus. Denique Maria Magdalena quæ tota diuino flagra- uit amore, & largas profudit ad sepulchru[m] domini lachry M ijj mas

Transcription: Translated (English)

EXPO. 181 Moreover, his son John the Baptist, filled with the Holy Spirit from his mother’s womb, and from his earliest childhood living in the desert, in marvelous austerity of life and singular frugality, so that, according to the testimony of supreme truth, “among those born of women there has not risen a greater,” professed that he was not worthy to loose the latchet of the sandals of Jesus Christ. He, too, was sent by God to baptize in water and to preach the baptism of repentance; when our Lord came to him to be baptized by him in the Jordan, he humbly refused that office, saying: “Lord, I ought to be baptized by you, and do you come to me?” Hence the Church sings of him, as was said in the preceding book: the Baptist trembled and dares not touch the holy head of God, but cries with fear, saying, “Sanctify me, O Savior.” What then ought we to think of ourselves, or presume in our hearts, who are not worthy to loose the strap of the shoe of John the Baptist, when in the presence of the dreadful majesty of God we stand at the altar? We are not called there to loose his sandals or to wash him with water as John did, but to behold him wholly within the dwelling of our heart, and to receive him into our lodging and habitation. Certainly, however much we may humble ourselves, we cannot humble ourselves enough, in view of the greatness of the matter and the sublimity of the guest who comes; yet as far as we are able in spirit, let us freely profess ourselves unworthy of his entering in to us. Moreover, blessed Peter, struck with astonishment at the catch of fish, said in the humility of his heart to the Lord, not deeming himself worthy to stand in the presence of that divine power: “Depart from me, for I am a sinful man, O Lord.” And we likewise, unworthy to fall at the kisses of the feet of blessed Peter, when we behold the Lord and our Creator before us, certainly ought to declare ourselves unworthy, since we are admitted to stand in his presence; how much more so to receive him within us as guest and inhabitant. And just as Peter was comforted by the Lord with these words, “Do not fear; from now on you will be catching men,” so also we, after true humility of heart and confession of our wickedness and unworthiness, shall feel an inward consolation from the Lord, who will strengthen our hearts so that with confidence and without fear we may approach him. Finally, Mary Magdalene, who burned wholly with divine love and poured forth abundant tears at the Lord’s tomb...

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CANO. Denique ingressus hospitium cum duobus discipulis: aper us illorum oculis te ipsis cognoscendu exhibuisti. Ita domine salutari tuo ingressu in tectu animæ meæ revela oculos meos, vt te cognoscam, te diligam, te semper honore. Amen Hæc & similia pia meditatione revolués anima: & se humiliabit sub potenti manu dei, & in diuina bonitate confidentiam ponens, se totam in eius sinum proiiciet. Oratio dicenda in ipsa communione: et primum in sumptione sacratissimi corporis. Anem cælestem accipiam: et nomen domini inuocabo. Corpus domini nostri Iesu Christi: custodiat animam meam in uitam æternam. Amen. In sumptione preciosi sanguinis: dicat sacerdos. Quid retribuam domino pro omnibus quæ retribuit mihi? Calicem salutaris accipiam: et nomen domini inuocabo. Laudans inuocabo dominu: et ab inimicis meis saluus ero. Sanguis domini nostri Iesu Christi: custodiat anima[m] meam in uitam æternam. Amen. Completa sumptione sacramenti: dicat sacerdos. Corpus tuum domine quod sumpsi, et sanguis quæ potaui: adhæreat uisceribus meis, et præsta ut in me no[n] remaneat scelerum macula: quem tam sancta et pura refecerunt sacramenta. Qui uiuis et regnas cum deo patre in unitate spiritus sancti deus. Per omnia secula seculorum. Amen. Alia oratio. Quod ore sumpsimus domine: pura mente capiamus, et de munere tempora! fiat nobis remedium sempiternum. Amen. Finitis orationibus post communionem: dicat sacerdos. Ite, missa est. Et respondeat minister. Deo gratias. Deinde benedicat populum: dicens. Cæli benedictio[n]e benedicat et custodiat uos diuina ma- iestas

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CANO. Finally, having entered the lodging with the two disciples, you showed yourself to their eyes so that they might know you. Thus, Lord, by your saving entry into the roof of my soul, reveal my eyes, that I may know you, love you, and ever honor you. Amen. Meditating on these and similar pious things, the soul will humble itself under the mighty hand of God, and, placing its confidence in the divine goodness, will cast itself wholly into his bosom. Prayer to be said at Holy Communion, and first in receiving the most holy Body. I will take the heavenly bread, and call upon the name of the Lord. The Body of our Lord Jesus Christ preserve my soul unto eternal life. Amen. In receiving the precious Blood, let the priest say: What shall I render to the Lord for all that he has rendered to me? I will take the chalice of salvation, and call upon the name of the Lord. Praising, I will call upon the Lord, and I shall be saved from my enemies. The Blood of our Lord Jesus Christ preserve my soul unto eternal life. Amen. When the sacrament has been received, let the priest say: May your Body, O Lord, which I have received, and the Blood which I have drunk, cling to my inward parts; and grant that no stain of wrongdoing remain in me, whom these most holy and pure sacraments have refreshed. You who live and reign with God the Father in the unity of the Holy Spirit, God, forever and ever. Amen. Another prayer. That which we have taken with the mouth, O Lord, may we receive with a pure mind, and from this temporal gift may there come to us an everlasting remedy. Amen. When the prayers after Communion have been finished, let the priest say: Go, the Mass is ended. And let the minister reply: Thanks be to God. Then let him bless the people, saying: May the divine Majesty bless you with the blessing of heaven and keep you

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EXPO. 185 iestas, & una deitas: pater, & filius, & spiritus sanctus. Amen. Postremùm summæ trinitati se inclinans: dicat. Placeat tibi sancta trinitas obsequium seruitutis meæ, & præsta vt sacrificium quod oculis tuæ maiestatis indignus obtuli: tibi sit acceptabile, mihiq[ue] & omnibus pro quibus illud obtuli: sit te miserante propitiabile. Per Christum dominum nostrum. Amen. Sumpturus sacrum Christi corpus sacerdos dicit duas illas orationes primo positas loco in litera: secundum ritu aliquarum ecclesiarum. Alij verò (quisque pro more suæ ecclesiæ) alias orationes secundum devotionis suæ affectum & rectè quidem dicunt. Earum autem prima: sumpta est secundum quandam conformitatem & similitudinem, ex eo versu psalmi centesimi decimiquinti. Calicem salutaris accipiam: & nomen domini inuocabo. mutando calicem salutaris: secundum propositam materiem, in panem cælestem. Vbi merito sanctissimum Christi corpus vocat sacerdos panem cælestem. Nam ita vo cat eum dominus in euangelio: cum ait. Amen amen dico vobis: non Moyses dedit vobis panem de cælo, sed pater meus dat vobis panem de cælo verum. Panis enim verus est qui de cælo descendit: & dat vitam mundo. Et iterum eodem loco. Ego sum panis viuus: qui de cælo descendi. Si enim de manna Israelitico verè dictum est: qui huius viuifici panis symbolum fuit & figura. Panem de cælo præstitisti eis: omne delectamentu[m] in se habente, & omnis saporis suauitatem. Et iteru[m] in psalmo 77. Panem cæli dedit eis maducare, & pane cæli saturauit eos. nonne valentiore iure panis iste verus immò ipsa veritas: cælestis panis debet appellari? immò potius quia super cælum est: supercelestis iure dicetur. Hunc autem panem cælestem (inquit sacerdos) accipiam ego egrotus & infirmus, cor hominis confirmantem: vt à cunctis morbis valeam sanari. Accipiam panem cælestem ego famelicus & esuriés: quem qui gustauerit non esuriet in cæter num Accipiam eudem panem ego inquietus & anxius: vt cor meum sta- biliat.

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Godhead, and one Deity: Father, and Son, and Holy Spirit. Amen. Lastly, bowing himself before the supreme Trinity, let him say: May the service of my bondage be pleasing to thee, O holy Trinity, and grant that the sacrifice which I, unworthy in the eyes of thy majesty, have offered may be acceptable to thee, and may it, through thy mercy, be propitiatory for me and for all for whom I have offered it. Through Christ our Lord. Amen. When the priest is about to receive the sacred body of Christ, he says those two prayers first placed in the text: according to the rite of certain churches. Others, however, each according to the custom of his own church, say other prayers according to the devotion of their own heart, and rightly indeed. Of these, the first is taken according to a certain conformity and likeness from that verse of Psalm 115. I will take the chalice of salvation: and will call upon the name of the Lord. changing the chalice of salvation, according to the matter proposed, into the heavenly bread. Where rightly the priest calls the most holy body of Christ the heavenly bread. For thus does the Lord call it in the Gospel, when he says: Amen, amen I say to you: Moses gave you not bread from heaven, but my Father gives you the true bread from heaven. For the true bread is that which came down from heaven and gives life to the world. And again in the same place: I am the living bread, who came down from heaven. For if it was truly said of the bread of the Israelites from manna, which was a symbol and figure of this life-giving bread: Thou gavest them bread from heaven, having in itself every delight, and the sweetness of every taste. And again in Psalm 77: He gave them bread from heaven to eat, and with bread of heaven he satisfied them. Ought not this bread, by a stronger right, indeed the truth itself, to be called the heavenly bread? Rather, because it is above heaven, it will rightly be called super-heavenly. But this heavenly bread (I, says the priest) will I receive, I sick and infirm, strengthening the heart of man, that I may be able to be healed of all diseases. I will receive the heavenly bread, I hungry and thirsty one, whosoever tastes it shall not hunger thereafter. I will receive the same bread, I restless and anxious one, that it may establish my heart.

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CANO. 190 < 2. Cor. 6. 1. Reg. 5. 4. Reg. 17> per memoriæ ad beneficia dei recolenda promptiorem dispositionem, mentis illuminationem & voluntatis ad bonum directionem. Nulla siquidem est participatio iustitiæ cum iniquitate: neque vlla societas luci ad tenebras, nulla itidem est conventio Christi ad Belial: neque consensus est templo dei cum idolis Ad hæc non est cum Philisteis in phano Dagon ponenda arca domini: ne illorum exemplo ingrauata sit super nos manus Dei. Neque cum Samaritanis colendus est deus Israel simul & idola: ne feroces in nos (vt in illos) immittantur bestiæ ad nostrum exterminium. Itaque postulandum nobis est assiduè, ne in anima nostra supersit aliqua scelerum macula: quam vitali alimonia refecerunt hæc sanctissima sacramenta. Dicuntur autem numero multitudinis hic sacramenta: licet vnum sit sacramentum vnitate integritatis & ordinis, cum propter diuersitatem signorum: quoniam signa sacramentalia, species scilicet & panis & vini (sub quibus verum Christi corpus & verus sanguis continetur) sunt re ipsa diuersa, sunt enim aliæ & diuersæ species panis & aliæ vini, tum propter diuersitatem contentorum immediatorum & præcipuorum, quandoquidem sacrum Christi corpus aliud est rei que substantia differens à sanguine: & sanguis eius à corpore. Attendendo autem idipsum quod consequenter & concomitatione quadam sub hisce speciebus integrè continetur: vnum sæpenumero dicitur sacramentum, quia vt canis ecclesia: caro cibus, sanguis porus, manet tamen totus sub vtraque specie. In secunda verò oratione post perceptionem sacramenti petit sacerdos, vt sacrum hoc mysterium quod sub venerandis signis corporaliter est sumptum: spiritualiter etiam sumatur, & cum debita puritate mentis: ipsius sacramenti fructus & virtus percipiatur, quoniam nihil prodest quinimmo plurimum obest sumptio sacramentalis: nisi eidem coniuncta sit perceptio spiritualis: & gratiæ illius participatio. Secundo postulat idem vt de hoc munere temporali, participatione scilicet sacrorum mysteriorum visibilibus signis: ad tempus & pro vitæ huius curriculo data (non enim in altera vita erit vsus huius sacramenti: vbi posito omni velamine signorum videbimus Chri-

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CANO. 190 < 2 Cor. 6. 1 Kings 5. 4 Kings 17> for the more ready disposition of memory to recall the benefits of God, the illumination of the mind, and the direction of the will toward good. For there is no participation of righteousness with unrighteousness; nor any fellowship of light with darkness; likewise there is no agreement of Christ with Belial; nor consent of the temple of God with idols. In this matter the ark of the Lord is not to be placed with the Philistines in the temple of Dagon: lest, by their example, the hand of God be made heavy upon us. Nor is the God of Israel to be worshipped together with idols among the Samaritans: lest fierce beasts be sent against us, as against them, for our destruction. Therefore we must continually ask that no stain of sin remain in our soul, which these most holy sacraments have refreshed with life-giving nourishment. These sacraments are called here in the plural number, although there is one sacrament by the unity of integrity and order, because of the diversity of the signs: for the sacramental signs, namely the forms of bread and wine under which the true body of Christ and the true blood are contained, are in reality different, for there are different species of bread and different species of wine; and also because of the diversity of the immediately contained and principal things, since the sacred body of Christ is one thing, substantially different from the blood, and his blood from the body. Yet when we attend to that same reality which is consequently and by a certain concomitance fully contained under these species, the sacrament is often spoken of as one, because, as the Church says, the flesh is food, the blood drink; nevertheless the whole remains under both species. In the second prayer after receiving the sacrament, the priest asks that this sacred mystery, which has been taken bodily under venerable signs, may also be received spiritually, and that with due purity of mind the fruit and power of the sacrament itself may be perceived; for sacramental reception profits nothing—indeed it greatly harms—unless spiritual reception and participation in that grace be joined to it. Secondly, he asks that from this temporal gift, namely participation in the sacred mysteries by visible signs, granted for the present time and for the course of this life (for in the next life there will be no use of this sacrament, where every veil of signs being removed we shall see Chri-

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C ANO. < Luc.18> debemus. At verò ad vtramque dictarum conclusionu[m] respondet chorus, aut minister pro populo, deo gratias, id est ipsi dicamus agam q[uæ]; gratias de missæ cõsummatione & sacroru[m] mysterioru[m] copletione, ne merito nobis impingatur & exprobetur ingratitudo, vereq[uam]; de aliquo nostru[m] id dica[n]tur. Non est inuentus qui rediret & daret gloriam deo. Est enim gratiarum actio, cùm in cæteris à deo perceptis bonis, tum in hoc excellentissimo domo sacrificij salutaris: apprime necessaria, & nequaquam prætermittenda. In missa autem pro defunctis celebrata dicitur hæc conclusio. Requiescant in pace, vt finis huius missæ respondeat principio: in quo eis æterna requies postulatur. Quoniam enim totum illud officium peculiariter ordinarum pro requie defunctis impetranda, ideo ipsis placida requies postulatur in missæ principio, medio, & in fine. Et hic respondet pro populo chorus aut minister: Amen, id est fiat quod petitur, piaque nostra desideria compleantur. < Psal.66> 85 Demùm abeuntem populum benedicit sacerdos, aut ea quæ in litera posita est, aut alia quavis benedictione, secundum suæ ecclesiæ ritum. Ea quidem benedictio quam habet litera, & ipsius deitatis unitatem exprimit, cum nominatur in ipsa, diuina maiestas & vna deitas, & diuinarum etiam personarum trinitatem, cum nominatim ille suo ordine subnectuntur, quemadmodum & in psalmo propheta diuinam nobis imprecans benedictionem, idem mysteriorum vnitatis ipsius dei & trinitatis personarum subinsinua uit dicens. Benedicat nos deus deus noster, benedicat nos deus, & metuant oum omnes fines terræ. Sanè hic benedicendi ritus ex veteri testamento suam sumpsit originem, in quo legitur Iacob moriturus singulis filiorum suorum benedixisse. Et Moyses itidem morti propinquus, singulis tribubus filiorum Israel benedictionem dedisse scribitur. < Gen.49> Insuper Moyses & Aaron (vt habet Leuiticus) expletis sacrifiis & holocaustis intrauerut tabernaculum testimoni & deinde egressi benedixerunt populum. Quinimmo & benedictionis faciendæ formam dominus expressit, cum dixit Moysi. Loquere Aaron & filiis ei[us]. Sic benedicetis filiis Israel, & dicetis eis. Benedicat tibi dominus, & custodiat te. Ostendat dominus faciem suam tibi, & misereatur tui. Con-

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C ANO. < Luc. 18> We ought to do this. But to both of the aforesaid conclusions the choir, or the minister on behalf of the people, responds, “Deo gratias,” that is, “Let us ourselves say, I give thanks,” for the completion of the Mass and the fulfillment of the sacred mysteries, lest ingratitude be justly laid to our charge and reproached to us, and lest this be said of any of us: “There has not been found one who returned and gave glory to God.” For thanksgiving is most necessary, not only for the other goods received from God, but also in this most excellent sacrificial house of salvation, and by no means is it to be omitted. But in the Mass celebrated for the dead, this conclusion is said: “Requiescant in pace,” that the end of this Mass may correspond to the beginning, in which eternal rest is asked for them. Since indeed that whole office is specially ordered to obtain rest for the dead, therefore placid rest is sought for them at the beginning, middle, and end of the Mass. And here the choir or minister responds on behalf of the people: “Amen,” that is, “So let it be that which is asked, and let our pious desires be fulfilled.” < Psal. 66> 85 Lastly, the priest blesses the departing people, either with that which is set down in the text, or with any other blessing, according to the rite of his church. That blessing which the text contains certainly expresses the unity of the Deity, when in it is named the divine majesty and the one Godhead, and also the Trinity of the divine persons, when they are distinctly added in due order, just as in the psalm the prophet, praying for us the divine blessing, likewise hints at the mysteries of unity in God himself and of the Trinity of persons, saying: “God, even our God, shall bless us; God shall bless us, and all the ends of the earth shall fear him.” Surely this rite of blessing took its origin from the Old Testament, in which it is read that Jacob, about to die, blessed each of his sons. And Moses likewise, being near death, is written to have given a blessing to each of the tribes of the sons of Israel. < Gen. 49> Moreover, Moses and Aaron, as Leviticus has it, when the sacrifices and holocausts were completed, entered the tabernacle of the testimony and afterwards, coming out, blessed the people. Indeed, the Lord also set forth the form of the blessing, when he said to Moses, “Speak to Aaron and his sons. Thus shall you bless the sons of Israel, and you shall say to them: The Lord bless you and keep you. The Lord show his face to you, and have mercy on you.” Con-

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EXPO. ELVCIDATORILEC- CLESIASTICI LIBER quartus: Prosas in officio missæ dicendas explanans. In aduentu domini: prosa. Alus æterna, indeficiens mundi uitæ. Lux sempiterna, & redemptio uere no- stra. 2 Condolens humana perire secla pertentantis numina. 3 Non linguens excelsa, adisti ima: propria clementia. 4 Mox tua spontanea gratia, assumens humana: quæ fuerant perdita omnia saluasti terrea, ferès mundo gaudia. 5 Tu animas & corpora nostra Christe expia: ut possi- deas lucida nosmet habitacula. Aduentu primo iustifica: in secundo nos libera. 6 Vt cum facta luce magna, iudicabis omnia, compti sto la incorrupta, nosmet tua subsequamur uestigia quocun- que uisa. In hoc quarto libro (vt instituimus) prosas ecclesiasticas familiari explanatione declaraturi: primùm quid prosa nomen signet describere operæ precium duximus. Sanè prosa secundum generalem & communem suam rationem dicitur oratio soluta: quæ scilicet lege carminis & certo pedum numero non constringitur, sed liberis vagatur habenis. Et oppositam prorsus ad orationem metricam habet naturam & conditionem: vt probati authores soleat oratione Latinâ in carme & prosam tâ quam duo mebra inter se diuersa dissecare, quoru[m] discrime[m] & differê- tia hoc metro no[n] ignobili explicata traditur. Legib[us] arctatur metru[m]: sed prosa vagatur. At verò hoc loco nomé plæ ex

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EXPO. ELVCIDATORI EC- CLESIASTICI LIBER the fourth: Explaining the proses to be said in the office of the Mass. For Advent of the Lord: prose. Life eternal, inexhaustible light of the world, everlasting Light, and truly our redemption. 2 Compassionate toward the human generations that were perishing through the attempts of the powers. 3 Not forsaking the heights, you came down to the depths: by your own mercy. 4 Soon, by your spontaneous grace, taking on humanity, you saved all things that had been lost, bringing earthly joy to the world. 5 O Christ, cleanse our souls and bodies, that you may possess us as bright dwellings. In your first coming justify us; in your second deliver us. 6 So that when the great light has been made, and you judge all things, adorned with incorruptible standing, we may follow your footsteps wherever you appear. In this fourth book (as we have set out), since we are going to explain the ecclesiastical proses with a familiar exposition, we thought it worthwhile first to describe what the name prose signifies. Indeed, prose according to its general and common meaning is called unbound speech: that is, speech which is not constrained by the law of verse and a fixed number of feet, but wanders freely with loose reins. And it has a nature and condition entirely opposite to metrical speech: so that approved authors are accustomed in Latin discourse to distinguish verse and prose as two different members from one another, whose distinction and difference is set forth in this meter not without merit. Meter is confined by laws; but prose wanders. But in this place the nam...

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PROSA. ex loquendi consuetudine & vsu (quem penes arbitriu[m] est & ius & norma loquendi: vt ait Horatius) non generatim pro quauis oratione soluta sumitur, sed ea dūtaxat quę diuinam continet laudem, præconiâq; dei, sacrosanctæ virginiis aut cuiusquam sanctorum expromit: & in missæ officio ante euangelium cantari solet, quam nonnulli vocabulo vt reor barbaro sequentiam vocat: cum non sit hæc dictio in vsu Latinorum recepta quâtum nouerim. Quòd si mihi adducant: ante pronunciationem euangeliorum in sacrificio missæ hoc exordium premitti solere. Sequentia sancti euangelij secundu[m] Matthæum, aut alium quemuis euangelistarum, vt cognoscant auditors ex quo euangelista desumptum est hoc quod profertur euangelium: & proinde contendant sequentiæ nomen non esse repudiandum. Noverint illi, id nomen sequentia in huiusmodi oratione non esse primæ inflexionis substantiuum nomé & singulare: vt putant, sed plurale tertiæ declinationis & participium præsentis temporis, in neutro genere ibidem positu[m] cuius singulare est, sequens, tis, vt hic habeatur sensus. Sequentia verba aut dicta sancti euangelij, sunt secundum Matthæu[m]. Quare idipsum non astipulatur eorum sententiæ. Cæteru[m] prosa ecclesiastica secundum specialem ratione modo explicatam sumpta, duplex inuenitur. Quæda[m] rythmica, quæ certum numerum syllabarum in vnaquaque clausula, & in fine consimilem exitum duarum postremarum syllabarum cum aliis clausulis seruat. Rythmus enim apud Græcos, numerum & ordinem signat: eum præsertim qui oratione seruatur secundum certam syllabaru[m] quantitate[m] & harmonicam rationem. Vnde vulgò rythmica dicitur oratio, quæ determinato syllabarum numero & certa terminaliu[m] syllabarum consonantia coercetur. Alia verò no[m] rythmica, quę nec determinato clauditur syllabaru[m] numero. neque co[n]sonantiam in exitu certa[m] obseruat. Et hæc libertor est atque laxior altera, vt posterius dicenda clarius ostendent. Nam quæ primo loco hic dilucidanda proponitur, no[m] rythmica est, secunda verò rythmica. Porrò in fronte ipsa hic constituta prosa, & iam in litera adducta, cantatur in aduentu domini, devotâq; & piâ continet inuocatione[m] populi Christiani ad filiu[m] dei, ad quæ totius prosæ verba omnia dirigūtur. Eius præsertim magna hic com[m]endatur mia, qua humanu[m] genus

Transcription: Translated (English)

PROSE. from the custom and usage of speaking (in which lies the arbitrium, and the right and rule of speaking, as Horace says) is not taken generally for any form of unbound speech, but only for that which contains divine praise and proclaims the praise of God, or sets forth that of the most holy Virgin, or of any of the saints: and in the office of the Mass it is usually sung before the Gospel, which some, I think with a barbarous term, call a sequence; since this word is not, so far as I know, received in the usage of the Latins. But if they should bring forward this: that before the proclamation of the Gospels in the sacrifice of the Mass this introduction is usually prefixed, “The Sequence of the Holy Gospel according to Matthew,” or any other of the Evangelists, so that the hearers may know from which Evangelist the Gospel being read is taken; and therefore contend that the name sequence ought not to be rejected. Let them know that in speech of this kind the word sequentia is not a substantive noun of the first declension and singular, as they think, but a plural of the third declension and a present participle, placed there in the neuter gender, whose singular is sequens, -tis, so that the sense is this: the following words or sayings of the holy Gospel are according to Matthew. Wherefore this does not support their opinion. Moreover, ecclesiastical prose, understood according to the special sense now explained, is found to be of two kinds. One is rhythmic, which preserves a certain number of syllables in each clause, and at the end a like ending of the last two syllables with the other clauses. For rhythm among the Greeks signifies number and order, especially that which is observed in speech according to a certain quantity of syllables and a harmonic arrangement. Hence speech is commonly called rhythmic when it is restrained by a determinate number of syllables and by a certain consonance of terminal syllables. The other, however, is non-rhythmic, which is not bounded by a determinate number of syllables nor keeps a fixed consonance in the ending. And this is freer and more loose than the other, as what is to be said later will more clearly show. For that which is here first proposed for explanation is non-rhythmic; the second, however, is rhythmic. Furthermore, the prose placed here at the beginning, and already quoted in the text, is sung in the coming of the Lord, and contains a devout and pious invocation of the Christian people to the Son of God, to which all the words of the whole prose are directed. Its great mercy is especially commended here, by which the human race

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EXO. 201 nomine ipso quid ministraturi veniant insinuent. Gabriel nâque: fortitudo dei dicitur. Et merito tali nomine præful get, qui nascituro in carne deo testimonium perhibet: de quo propheta in psalmo. Dominus (inquit) fortis & potés dominus potens in prælio. Hæc ille. Et eadem ob causam in secundo versuum eundem angelum vocat author for- < Ioan. 3> tem nuncium: quem expediri & in legationem mitti po- < Eph. 5> stulat. Amator autem hominis: deus dicitur & pater & fili- lius & spiritus sanctus, cum à tota trinitate facta sit angeli ad virginem missio. De patre enim dicit dominus noster in euangelio. Sic deus dilexit mundum, vt filium suu[m] vni- genitum daret. De filio verò Paulus ad Ephesios scribés ait. Ambulate in dilectione sicut & Christus dilexit nos &c tradidit semetipsum pro nobis. Idem quoque de spiritu sancto affirmare quis addubitauerit: cum ipse peculiari- < 1. Cor. 5> ter amor & charitas dicatur? quinimmo patris & filij & spi- ritus sancti vnus & idem in homines est amor summus & immensus. 2 In secundo versu. Naturæ faciat vt præiudicium. Virginis enim partus non secundu[m] naturæ leges est ac iu- ra, sed longe supra naturam: & divina illa virtute cui ni- hil difficile est & impossibile, tantummodo factus. Et ergo in admirabili illo & sacratissimo partu virgineo factu[m] est naturæ præiudicium: quoniam illud à deo inibi comple- < 1. Cor. 5> tum est, quod nunquam natura præstare potuisset. 3 In tertio versu. Et zima scoriæ tollat de medio. Zima, fermentum dicitur. Vnde azima: quod sine fermento est. At nomine fermenti: peccatum sæpenerò in scrip- < 1. Cor. 5> tura innuitur, vt apud Paulum. Expurgate vetus fermentum vt sitis noua conspersio: sicut estis azimi. Et iteru[m] eo- dem loco. Non in fermento veteri: neque in ferméro ma- < Esai. 1> litiæ neque nequitie, quare & zima hic pro peccato sumi- tur. Scoria verò, metallorum est purgatio quasi fex: sicut spuma quæ ex feruescête materia tollitur. Vnde Plinius. Spurcitia in omni metallo: scoria nuncupatur. Et Esaias ait. Argentum tuum versum est in scoriam. Quoniam igi- < Esai. 1> tur scoria vile quiddam & abiectum est in comparatione ad id metallum cuius est excrementum siue purgamentu[m]: rectè etiam hic pro impuritate & immundicia peccati ac- cipitur. Itaque zima scoriæ tollit natus rex gloriæ: quo- < niam>

Transcription: Translated (English)

EXO. 201 let them indicate by the very name what they come to minister. Gabriel indeed is said to mean “strength of God.” And rightly does he shine forth with such a name, who bears witness to God born in the flesh: of whom the prophet says in the psalm, “The Lord” (he says) “is strong and po- tent, the Lord mighty in battle.” Thus he. And for the same reason in the second verse the author calls the same angel a faithful mes- senger: whom he requires to be dispatched and sent on an embassy. But as lover of mankind God is called, both Father and Son and Holy Spirit, since the mission of the angel to the Virgin was made by the whole Trinity. For about the Father our Lord says in the Gospel, “Thus God loved the world, that he gave his only- begotten Son.” But concerning the Son Paul, writing to the Ephesians, says, “Walk in love, as Christ also loved us,” etc., “and gave himself for us.” Who would doubt the same could also be affirmed of the Holy Spirit, since he himself is peculiarly called love and charity? Indeed, the one and the same highest and immense love of the Father and of the Son and of the Holy Spirit is toward men. 2 In the second verse. Let it make a prejudice against nature. For the birth of the Virgin is not according to the laws and rights of nature, but far above nature: and was brought about only by that divine power to which nothing is difficult or impossible. And therefore in that admirable and most sacred virgin birth there was a prejudice against nature: because there was accomplished there by God what nature could never have brought about. 3 In the third verse. And let the zima of the scoria be removed from the midst. Zima is called leaven. Hence azima: that which is without leaven. But by the name of leaven sin is very often signified in Scripture, as in Paul: “Purge out the old leaven, that you may be a new lump, as you are unleavened.” And again in the same place: “Not with the old leaven, neither with the leaven of malice nor of wickedness,” wherefore also zima is here taken for sin. Scoria, however, is the purification of metals, as it were dross: like the foam that is removed from boiling matter. Whence Pliny says, “Foulness in every metal is called scoria.” And Isaiah says, “Your silver has turned into scoria.” Since therefore scoria is a worthless and abject thing in comparison with that metal of which it is the waste or purification, it is rightly also here taken for the impurity and uncleanness of sin. Thus the zima of scoria is removed: the born king of glory: because

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EXO. 203 modi. O Gabriel egredere cælis, qui mitteris ad dicendu[m] & explicandum hæc dona supradicta: humano generi indulgeda per incarnationem filij dei. Et melior est aptior. que hic sensus: quam siquis differe legat imperatiuu[m] verbum & actiuum à dissero, is, vt nonnulli habent libri. At verò velamen veteris literæ: est veteris testamenti vmbra & figura, illa occultans mysteria signis typicis quæ in novo testamento clare sunt exhibita, quare per noui testamenti gratiam: veteris literæ velamen amotum est & ablatum. Angelus autem Gabriel annunciat sacrae virgini gratiam & veritatem per lesum Christum in lege euangelica faciendam. Et ergo virtute nuncij, rei que nunciatæ: reuelasse dicitur velamen veteris literæ. 7 In septimo versu. Dicaue cominus. Totus hic versus etiam fidelis populi verba continet: quibus angelu[m] incitat vt properè sanctam accedat virginem, eique propin quus impendat honoratissimam hanc salutationem. Aue gratia plena, dominus tecum, conturbatæque virgini modestissimæ in sermone eius: timorem omnem sustollat dicens. Ne timeas Maria: inuenisti enim gratiam apud dominum. Cominus autem aduerbium, prope significat: cu[m] aliquid < Luc. 1> alteri est proximum. Virgilius. Pugnatur cominus armis. 8 In octauo versu. Virgo suscipias dei depositum. Hæc verba sunt angeli: quæ exhortatioe fidelis populi etiam dicere habeat ad virginem, referunturque simi liter od verbum dic, in præcedente versu positum. Vocat autem hic depositum dei: quod deus sacratissimæ virgini committere & custodiendum tradere instituit, vnicu[m] scilicet dei filium in vtero eius humanam substantiam suscepturum. In quo ramen incarnationem mysterio: ipsa perfecit propositum castitatis, & no[n] cognoscendi virum, nam ad hoc admirabile opus explendu[m]: spiritu sancto foecundata est, votumq[ue] virginitatis suæ deo consecratæ tenuit. Népe ex conceptu filij dei: neque propositu[m] illud neque votum violatum est. 9 In nono versu. Suscipit puella nuncium. Nuncius hoc loco, & pro nunciante sumi potest & pro re annunciata. Vtrumque enim audiuit & suscepit beata virgo: & angelum scilicet nunciantem venerata: & id quod nunciabatur amplexata, per hæc verba consensum eius exprimentia. Ecce ancilla domini: fiat mihi secundum

Transcription: Translated (English)

EXO. 203 mode. O Gabriel, go forth from the heavens, you who are sent to declare and explain these aforesaid gifts, granted to the human race through the incarnation of the Son of God. And this sense is better and more fitting here than if one were to read the imperative verb differently and derive it from dissero , as some books have it. But the veil of the old letter is the shadow and figure of the Old Testament, concealing those mysteries by typological signs which are clearly displayed in the New Testament; wherefore through the grace of the New Testament the veil of the old letter has been removed and taken away. But the angel Gabriel announces to the sacred virgin grace and truth to be brought about through Jesus Christ in the evangelical law. And therefore, by the power of the messenger and of the thing announced, the veil of the old letter is said to have been revealed. 7 In the seventh verse. Come near at once. This whole verse also contains the words of the faithful people, by which the angel is urged to hasten to approach the holy virgin, and to offer to her, being near at hand, this most honorable greeting. “Hail, full of grace, the Lord is with you,” and to the most modest virgin, troubled by his speech, to remove all fear by saying, “Do not be afraid, Mary, for you have found grace with the Lord.” But the adverb cominus means “near,” when something is close to another. Virgil: “They fight at close quarters with arms.” 8 In the eighth verse. Virgin, receive God’s deposit. These are the angel’s words, which, by the exhortation of the faithful people, are also fitting to be said to the virgin; and they are likewise referred to the word dic , placed in the preceding verse. Here he calls God’s deposit what God determined to commit to the most sacred virgin and to hand over for safekeeping, namely the only Son of God, who would assume human substance in her womb. In this mystery of the incarnation, however, she fulfilled the purpose of chastity and of not knowing a man, for for the accomplishment of this wondrous work she was made fruitful by the Holy Spirit, and she kept the vow of her virginity consecrated to God. Neither by the conception of the Son of God was that purpose violated, nor that vow. 9 In the ninth verse. The girl receives the message. The message in this place can be taken both for the one who announces and for the thing announced. For the blessed virgin heard and received both: she revered the angel who announced, and embraced what was being announced, through these words expressing her consent. “Behold the handmaid of the Lord: let it be to me according to”

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PROSA. 206 nitáque regula. In ea describitur gaudium dominicæ na tiuitatis ab angelo nunciatum pastoribus & cælesti cantico declaratum, vt beatus Lucas in secundo sui euangelij capite narrat, ex quo ferè tota huius prosæ sententia euauadit peruia & captu facilis. Incitatur insuper hic totum genus humanum ad spiritualem lætitiam in domino habendam, propter amplissima bona, illi ex natiuitate domini secundum carnem præstita ac indulta. ANNOTATIONES. Syllabatim pneumata. Syllaba dicitur comprehensio literarum vna prolatione efformatarum, aut vnius vocalis enunciatio, vt dictio pater habet duas syllabas, & vocalis ô in dictione ovis vnam constituit syllabam. Inde syllabatim aduerbiu[m], significat per syllabas. Augustinus. Et syllabatim per transitorias temporu[m] morulas humanæ linguæ vocibus loqueretur. Pneuma verò, atis, tertiæ inflexionis nomen & Græcam habes originem: est spiritus siue flatus. Vnde pneumata organica, dicuntur cantus qui organorum ministerio sunt, nam spiritu & flatu indiget. Inde pneumaticus, a, um, quod spirituale est & flatu dirigitur, vt Plinius organa vocat pneumatica. Et licut Latini tertiam summæ diuinitatis personâ vtcunque humana voce exprimentes quę est super omne nomen, spiritum vocant & flamem, ita & Græci eandem appellant pneuma, ad explicandu[m] quoquo modo processionis illius & emanationis ineffabilis modum à patre & filio, qui spiratto dicitur. Hoc verò loco: in priori illa & p[ro]pria significatione sumitur. Debet autem ea dictio semper scribi per literam, p[er] ipsi in principio præpositam. Nâ hoc modo apud Græcos (à quibus Latini eam mutuantur dictionem) scribi dinoscitur. 2 Et immania nocte media Immane, interdum crudele & sæuum significat. Inde immanitas sæuita. Cicero in officiis. Quo detestabilior illorum immanitas, qui lacera uerunt omni scelere patriam. Interdu[m] verò idem signa quod magnum & ingens. Virgilius in A Eneide. Posuitq[ue] immania templa. Et in hac secunda acceptione dicuntu[m] hic immania lumina clara & conspicua, quæ de cælo app[er]rerunt pastoribus, cum vt ait euangelium, claritas dei ci cunfusit illos. 3 Extat ante secula. Extat, existit, & subsistit. Impropri tam

Transcription: Translated (English)

PROSE. 206 and thus the rule. In it is described the joy of the Lord’s Nativity, announced to the shepherds by the angel and declared by the heavenly song, as blessed Luke relates in the second chapter of his Gospel, from which nearly the whole meaning of this prose becomes clear and easy to grasp. Moreover, the whole human race is here urged to spiritual rejoicing in the Lord, because of the very great benefits bestowed and granted to it through the Lord’s birth according to the flesh. ANNOTATIONS. Syllabatim pneumata. A syllable is called a grouping of letters formed by a single utterance, or the enunciation of a single vowel, as the word pater has two syllables, and the vowel ô in the word ovis makes up one syllable. Hence the adverb syllabatim means “by syllables.” Augustine: “And by syllables, through the fleeting pauses of time, he would speak with the sounds of human language.” Pneuma, however, is a noun of the third declension and has a Greek origin: it means spirit or breath. Hence pneumata organica are so called of chants that are produced by the use of organs, for they need spirit and breath. Hence pneumaticus, -a, -um means what is spiritual and is directed by breath, as Pliny calls organs pneumatica. And just as the Latins, expressing as best they can in human speech the third person of the supreme divinity, which is above every name, call it spiritus and flamen, so the Greeks likewise call it pneuma, in order to explain in some manner the ineffable mode of procession and emanation from the Father and the Son, which is called spiratio. But here the word is taken in that prior and proper sense. This word should always be written with the letter p placed before the i at the beginning. For that is how it is known to be written among the Greeks, from whom the Latins borrow the word. 2 And the immense things of the midnight night. Immane sometimes means cruel and savage. Hence immanitas means savagery. Cicero in the Offices: “How much more detestable is the savagery of those who have torn their country apart with every crime.” Sometimes, however, it signifies the same as great and huge. Virgil in the Aeneid: “And he set up immense temples.” And in this second sense the immense lights, bright and conspicuous, are here said to have appeared from heaven to the shepherds, when, as the Gospel says, the glory of God surrounded them. 3 It exists before the ages. Extat means exists, is present, and subsists. Improperly,

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PROSA. Nunquam tamen desinit Crede uel ueteræ Esse cæca. Cur damnaberis gens mi- IO Sin non suis uatibus: seræ Credat uel gentilibus I2 Quem docet literæ Sibyllinis uersibus Natum considera: Hæc prædicta. Ipsum genuit puerpera. I1 Infælix propera Amen. Hæc prosa, rythmica modulatione constituta est & cõ texta: nô tamen vbique vniformiter. Nam duo primi ver sus mutuum habent adinuicem resposum in suis clausulis: singuli eorum ex tribus integrati. Harum primæ, quatuor duntaxat complectuntur syllabas: non tamé similem sortiuntur exitum terminalem & desinétiam vocis. At verò secûda vtrusque primorum duorum versuum clausula, octo completur syllabis: & vna alteri in consimili cadentia soni respondet. Demùm tertia primi versus clausula, ad tertiam seccundi habet cõuenientiam: in quaternario syllabaru[m] numero, & simili vocalitatis exitu. In vno- quoque verò sex versuum duos primos sequentium: constituuntur tres clausulæ rythmæ, quaru[m] duæ primæ diuisim & singulę septem sunt syllabarum: & penultima earum breuis, tertia verò clausula: quatuor est syllabarum, & penultima ipsarum longa. In nono autem & decimo versu: vnaquæque trium primarum clausularum, septem complectitur syllabas, quaru[m] penultima breuis est, & duæ postremæ syllabæ vnius clausulæ, ad reliquarum duas postremas seruant consimilem exitum, quarta verò clausula quatuor tantum syllabas continet: & penultimam longa[m]. Demùm duo postremi versus tres comprehendunt clausulas rythmicas adinuicem consonantes: quarum duæ primæ, sex singillatim co[n]ficiuntur syllabis, tertia verò noué, & penultima illarum semper correpta. < Psal. 81> Author eius fuisse perhibetur sanctus Bernardus, vir vti- que sanctitate vitæ & sacrarum literarum eruditione clarissimus: qui velut alter David etia[m] in cithara diuinæ laudis rythmos ecclesiasticos suauiter modulatus est, vt hæc vna ostendit prosa: venustate compositionis & sentéiarum grauitate singularis. < Es. 4. 9> In illa incitatur fidelis populus

Transcription: Translated (English)

PROSE. Yet it never ceases Believe, or ancient To be blind. Why will you be condemned, race of me- IO Unless by its own prophets: serable Let it believe even in gentile I2 He whom the Scriptures teach Sibylline verses Consider as born: These things foretold. The Virgin herself brought him forth. I1 Unhappy one, make haste Amen. This prose has been composed and woven together with rhythmic modulation, yet not uniformly everywhere. For the first two verses have a mutual response to one another in their clausulae: each of them is made up of three parts. The first of these contains only four syllables; yet they do not receive a similar terminal ending and vocal close. But the second clausula of each of the first two verses is completed with eight syllables, and the one answers the other with a similar cadence of sound. Finally, the third clausula of the first verse corresponds to the third of the second, in the number of four syllables and with a like vocal ending. In each of the following six verses, with the first two excepted, there are three rhythmic clausulae, of which the first two separately contain seven syllables each, and the penultimate of them is short, while the third clausula has four syllables, and its penultimate is long. But in the ninth and tenth verses, each of the first three clausulae contains seven syllables, with the penultimate short, and the last two syllables of one clausula preserve a similar ending to the last two of the others; the fourth clausula, however, contains only four syllables, and its penultimate is long. Finally, the last two verses include three rhythmic clausulae consonant with one another: of which the first two are each made up of six syllables, while the third has nine, and their penultimate syllables are always short. < Psal. 81> Its author is said to have been Saint Bernard, a man most renowned for holiness of life and for learning in the sacred writings: who, like another David, also sweetly modulated the rhythms of ecclesiastical song on the lyre of divine praise, as this prose alone shows, remarkable for the beauty of its composition and the weight of its sentiments. < Es. 4. 9> In it the faithful people are urged

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202 PR[O]S A. niam totius mundi peccata tollit, delet & abstergit. 4 < sal. 21> In quarto versu. Potens in prelio. Hac appellatione de minus noster significatur in psalmo: cum ait. Quis est iste < Lucæ 1 Psal. 17 Esaia 40 1. Corin. 1 Ioan. 14> rex gloriæ? dominus fortis & potens: dominus potens in prælio. Et ipse quidem contriuit fastigia siue fastu superbientium: quoniam deposuit potentes de sede, & oculos superborum humiliauit. Culla itidem sublimium atque elatorum calcauit vi propria, & demonum scilicet & hominum: quoniam secundum Esaia vaticinium, omnis mons & collis humiliatus est in die illa aduentus sui in carnem: & infirma mundi elegit deus vt fortia quæque co[n]fundat. 5 In quinto versu. Foras eiicias mundanum principem. Nomine mundani principis intelligitur hic diabolus, qui sæpius in scriptura princeps huius mundi dicitur. quòd totum genus humanum suæ tyrannicæ subiacerit potestati, aut quòd iis qui secularia sectantur desideria principetur & tanquam dominus præsideat. Is autem per aduentum < Iaun. 12> Christi eiect[us] est foras: quoniam dominatu in genus humanum quem subdolè occupaverat expulsus est. quemadmodum < Lucæ 11> domine noster in euangelio futurum dixit per suam passione: n: cum ait. Nunc iudicium est mundi: nunc princeps mudi huius eiicietur foras. Et alio in loco. Cum < Lucæ 2> fortis armatus custodit atrium suum: in pace sunt ea quæ possideret. Si autem fortior eo superueniens vicerit eum: vniversa arma eius auferet in quibus confidebat, & spolia eius distribuet. Porrò imperium patris ipsius Christi: illud est de quo angelus ad sacrosanctam virginem ait. Et dabit ei dominus deus sedem David patris eius: & regnabit in domo Iacob in æternum, & regni eius non erit finis. Cuius quidem imperij & matrem fecit participem, ratione attumptæ ex ea nostræ substantiæ. Nam & ipsa: regina mu[n]di constituta est, cælique & terræ domina, idem cum filio sceptrum moderas. 6 In sexto versu. Exi qui mitteris. Verba hæc sunt populi fidelis ad archa[n]gelum Gabrielem: adhortantis eum vt cito exequatur iniunctam sibi à deo legationem. cælo scilicet exeat & virginem accedat. Verbum autem dicere, ibi infinitium est à dico: & cum mittere passiuo verbo ponitur, sicut & in hoc carmine apud Ouidium. Omnia namque tuo senior te quærere misso Retulerat nato. Nestor: & ille mihi, vt sententia sit huiusmodi:

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202 PR[O]S A. takes away, destroys, and wipes out the sins of the whole world. 4 < Ps. 21> In the fourth verse. Mighty in battle. By this title our Lord is signified in the psalm, when it says: Who is this < Luke 1 Ps. 17 Isaiah 40 1 Cor. 1 John 14> King of glory? The Lord strong and mighty: the Lord mighty in battle. And he indeed has crushed the tops, or the pride, of the proud; for he has put down the mighty from their seat, and humbled the eyes of the proud. He likewise trod underfoot the heights and the lofty by his own power, namely both of demons and of men; for, according to Isaiah’s prophecy, every mountain and hill was brought low on that day of his coming in the flesh; and God chose the weak things of the world, that he might confound all that are strong. 5 In the fifth verse. You shall cast out the prince of this world. By the name of the prince of this world is here understood the devil, who is very often in Scripture called the prince of this world, because the whole human race is subject to his tyrannical power, or because he rules over those who follow worldly desires and presides as lord. But he was cast out by the coming of < John 12> Christ: since the dominion over the human race, which he had craftily seized, was driven out. As < Luke 11> our Lord said in the Gospel would happen through his passion, when he said: Now is the judgment of this world; now the prince of this world shall be cast out. And in another place. < Luke 2> When the strong man armed keeps his palace, his goods are in peace. But if one stronger than he comes upon him and overcomes him, he will take away all his armor in which he trusted, and divide his spoils. Moreover, the kingdom of his Father, that is, of Christ himself, is that of which the angel said to the most holy Virgin: And the Lord God will give him the throne of David his father: and he shall reign in the house of Jacob forever, and of his kingdom there will be no end. Of which kingdom he indeed made his mother a partaker, by reason of the taking from her of our substance. For she also was made queen of the world, lady of heaven and earth, governing the same sceptre together with the Son. 6 In the sixth verse. Go forth, you who are sent. These words are those of the faithful people to the archangel Gabriel, urging him to carry out quickly the commission entrusted to him by God: namely, to depart from heaven and approach the Virgin. But the word to “say” there is the infinitive from dico; and when “to send” is used with a passive verb, as also in this poem in Ovid: For your elder had reported that all things were to be sought by you when sent Back to his son. Nestor; and he to me, so that the sense is of this kind:

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EXO. 203 modi. O Gabriel egredere cælis, qui mitteris ad dicendu[m] & explicandum hæc dona supradicta: humano generi indulgeda per incarnationem filij dei. Et melior est aptior. quæ hic sensus: quam siquis differe legat imperatiu[m] verbum & actiuum à dissero, is, vt nonnulli habent libri. At verò velamen veteris literæ: est veteris testamenti vmbra & figura, illa occultans mysteria signis typicis quæ in novo testamento clare sunt exhibita, quare per noui testamenti gratiam: veteris literæ velamen amotum est & ablatum. Angelus autem Gabriel annunciat sacrar virgini gratiam & veritatem per lesum Christum in lege euangelica faciendam. Et ergo virtute nuncij, rei que nunciatæ: reuelasse dicitur velamen veteris literæ. 7 In septimo versu. Dicaue cominus. Totus hic versus etiam fidelis populi verba continet: quibus angelu[m] incitat vt properè sanctam accedat virginem, eique propin quus impendat honoratissimam hanc salutationem. Aue gratia plena, dominus tecum, conturbatæque virgini mo destissimæ in sermone eius: timorem omnem sustollat dicens. Ne timeas Maria: inuenisti enim gratiam apud dominum. Cominus autem aduerbium, propesignificat: cu[m] aliquid alteri est proximum. Virgilius. Pugnatur cominus armis. 8 In octauo versu. Virgo suscipias dei depositum. Hæc verba sunt angeli: quæ exhortatioe fidelis populi etiam dicere habeat ad virginem, referunturque simi liter od verbum dic, in præcedente versu positum. Vocat autem hic depositum dei: quod deus sacratissimæ virgini committere & custodiendum tradere instituit, vnicu[m] scilicet dei filium in vtero eius humanam substantiam suscepturum. In quo tamen incarnationem mysterio: ipsa perfecit propositum castitatis, & no[n] cognoscendi virum, nam ad hoc admirable opus explendu[m]: spiritu sancto foecundata est, votumq[ue] virginitatis suæ deo consecratæ tenuit. Népe ex conceptu filij dei: neque propositu[m] illud neque votum violatum est. 9 In nono versu. Suscipit puella nuncium. Nuncius hoc loco, & pro nunciente sumi potest & pro re annunciata. Virumque enim audiuit & suscepit beata virgo: & angelum scilicet nunciantem venerata: & id quod nunciabatur amplexata, per hæc verba consensum eius exprimentia. Ecce ancilla domini: fiat mihi secundum

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EXO. 203 mode. O Gabriel, depart from the heavens, you who are sent to declare and explain these aforesaid gifts: granted to the human race through the incarnation of the Son of God. And it is better and more fitting. This is the sense here: than if one should read the imperative verb and active from dissero, as some books have it. But the veil of the old letter is the shadow and figure of the Old Testament, hiding those mysteries with typical signs, which in the New Testament are clearly shown; wherefore through the grace of the New Testament the veil of the old letter has been removed and taken away. But the angel Gabriel announces to the holy virgin grace and truth to be accomplished through Jesus Christ in the evangelical law. And therefore by the power of the messenger, and of the thing announced, the veil of the old letter is said to have been revealed. 7 In the seventh verse. Speak openly. The whole of this verse also contains the words of the faithful people: by which they urge the angel to hasten to approach the holy virgin, and to offer near at hand this most honorable greeting. Hail, full of grace, the Lord is with thee, and to the troubled virgin most modest in his speech, let him remove every fear, saying: Fear not, Mary: for thou hast found grace with the Lord. Cominus, however, is an adverb, and signifies: when something is near to another. Virgil: They fight at close quarters with arms. 8 In the eighth verse. Virgin, receive God's deposit. These are the words of the angel: which, by the exhortation of the faithful people, are also said to the virgin, and are likewise referred to the word dic, placed in the preceding verse. But here he calls the deposit of God that which God determined to commit to the most holy virgin and hand over to be guarded, namely the only Son of God, who would assume human substance in her womb. Yet in the mystery of the Incarnation she fulfilled her purpose of chastity and of not knowing man, for to accomplish this admirable work the Holy Spirit made her fruitful, and she kept the vow of her virginity consecrated to God. Neither from the conception of the Son of God, nor was that purpose or vow violated. 9 In the ninth verse. The maiden receives the message. Here the word message can be taken both for the messenger and for the thing announced. For the blessed Virgin both heard and received the man: venerating the angel, namely, who announced, and embracing that which was announced, by these words expressing her consent. Behold the handmaid of the Lord: let it be to me according to

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EXPO. 201 gmine humanæ fragilitatis. More enim aliorum Infantiu[m], vagiit, fasciis alligatus est, materna suxit vbera, & alia hu manæ infirmitatis opera infantili ætati congrua vt verus homo vere exercuit. Sub illis autem occultauit maiesta- tem suæ deitatis vsque ad tempus illud, quo admirabili si- gnorum splédore & verboru[m] simul ac operum testimonio eam mundo prodidit. Non tamen defueru[n]t in ipsa etiam natiuitatis hora, suæ deitatis indicia, vt virginis par- tus, qui solum deum decuit, angelorum ministerium, pa- storibus natum Christum annunciantium, stellæ nouæ in cælo fulgentis obsequium, quæ magos, duxit ad eius incu- nabula, & alia plæraque. 1 In natiuitate domini: ad primam missam. N Ato canunt omnia domino pie agmina. Sylla- batiim pneumata perstringendo organica. Hæc dies sacrata: in qua noua sunt gaudia mundo piè edita. 2 Hac nocte, præcelsa intonuit & gloria: in uoce angelica. Fulserunt & immania nocte media pa- storibus lumina. Dum fouent sua pecora: subito diua per cipiunt monita. 3 Natus alma uirgine: qui extat an- te secula. Est immensa in cælo gloria: pax & in terra. 4 Hinc ergo cæli caterua altissime iubila. Et tanto canore tremat alta poli machina: sonet ut per omnia, hac in die gloria uoce clara reddita. 5 Hu- mana concrepent cuncta natum deum in terra. Confra- cta sunt imperia hostis crudelissima. Pax in terra reddi- ta, nunc lætentur omnia nati per exordia. Solus qui in- tuetur omnia, solus & qui condidit omnia ipse sua pieta- te saluet omnia regna. Amen. Hæc prosa nullam rythmicæ consonantiæ legem ob- seruat, neque in certo syllabarum numero neque in con- simili clausularum exitu. Quamuis enim aliquæ senten- tiæ interdum in eandem cadant terminalem consonantiæ. id tamen neque vniformiter fit neque determinata defi- nitâque

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EXPO. 201 of human fragility. For, like other infants, he cried, was wrapped in swaddling bands, sucked his mother’s breasts, and performed other works of human weakness appropriate to infant age, as a true man truly did. Under these he concealed the majesty of his deity until that time when, by the marvelous splendor of signs and by the testimony of words and deeds alike, he made it known to the world. Yet even at the very hour of birth there were not lacking signs of his deity, such as the virgin birth, which alone befitted God, the ministry of angels proclaiming Christ born to the shepherds, the service of the new star shining in the sky, which led the Magi to his cradle, and many other things. 1 At the Nativity of the Lord: at the first Mass. N At this, all the pious company sings to the Lord. By gently sounding the organs. This sacred day: on which new joys are devoutly brought forth to the world. 2 On this night, highest glory resounded in the angelic voice. And in the middle of the night great lights shone for the shepherds. While they were tending their flocks: suddenly they receive divine warnings. 3 Born of a loving Virgin: he who exists before the ages. There is immense glory in heaven: peace on earth. 4 Therefore let the heavenly host exult most highly. And let the lofty fabric of the sky tremble with so great a sound: let it resound everywhere, on this day glory has been given back with a clear voice. 5 Let all mankind echo the birth of God on earth. The most cruel powers of the enemy have been broken. Peace has been restored on earth; now let all rejoice at the beginning of the newborn. The one who beholds all things, the one who also created all things, may he by his own mercy save all kingdoms. Amen. This prose observes no law of rhythmic harmony, neither in a fixed number of syllables nor in a similar ending of clauses. For although some sentences sometimes fall into the same terminal consonance, that is done neither uniformly nor with any determined and fixed

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EX PO. 101 iuthra. id est tartara. Na vt Iacobus alt: dæmones credunt & contremiscunt. Sæua itidem & crudelis mors secunda pauet Christum: quoniam ab ipso destructa est & disperdita, secundum illud prophetæ verbu. Ero mors tua ô mors: < Osec. 13 I. Cor. 19> & absorpta est mors in victoria Christi, Rursu pestis antiqua dicitur hostis antiquus, qui pestulente veneno peccati infecit totum genus humanu. Et is captus est à Christo: victusque & superatus per mortem ipsius. Deniq; id e coluber liuidus siue inuidus dicitur serpens: propter flexuosos tentationu sinus & occultas insidias quibus fraudem molitur. Perdit etiam spolia: quia naturam humanu prius tyrannico more detentam & à Christo liberatam amisit, secundum illud prophetæ dictum de Christo. Morsus tuus ero inferne. Christus enim illo fortior superueniens secundum parabolam euangelicam: arma in quib[us] fortis ille armatus confidebat abstulit, & spolia eius distribuit. < Osec. 13 Luc. 17> 3 Ouis abducta revocatur. Alludit hic locus duplici parabolæ in cuægelio apud Lucam adductæ: ad ostendendam miseratricem dei benignitatem pro redimendis ac saluandis hominibus, vtpote de centesima o[mn]e perdita, quæ diligentiùs à pastore quæsita & demu[m] inventa: humerisque boni pastoris imposita ad caulam est < Luc. 17> reducta cum gaudio. Et de decima dragma prius amissa: quæ ingenti solicitudine perquisita à muliere accendente Lucernam & euertente totam domum, tandem reperta est. Sane per ouem illam centesimam, & decimam dragamam antè perditam: signatur humanum genus fraude serpètis antiqui per transgressionem primorum parentum æternæ damnationi obnoxium: sed nunc per Christum hominem factum, liberatum à perditione, inuentum ad consequendam salutem, & ad cælestis regni gaudia perductum. 4 O proles nimium beata. Proles illa valde beata, Christus est, per quem natura humana prius captiua, nunc est redempta Neque ferendi sunt illi qui hunc locum ita legunt. O culpa nimium beata: qua redempta est natura. Qua enim fronte, quo ore, quo denique vultu ausit quis beatam dicere culpam Adæ: primorumque parentum? cu[m] ipsa fuerit misera, infælix atque infausta: neque solum ipsis authoribus, sed & toti posteritati damnosa, exitialis & perniciosa. Quomodo itidem quis vere dixerit, per cul O pam

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EX PO. 101 id est tartara. As James also says: the demons believe and tremble. Likewise fierce and cruel second death fears Christ: because by him it has been destroyed and dispersed, according to the word of the prophet: “I will be thy death, O death.” < Hosea 13; 1 Cor. 19> and death is swallowed up in Christ’s victory. Again, the ancient plague is called the ancient enemy, who with pestilential venom of sin infected the whole human race. And he was captured by Christ, and conquered and overcome through his death. Finally, the same dark or envious serpent is called a snake, because of the winding turns of temptations and the hidden ambushes by which he plots deceit. He also loses his spoils, because he lost the human nature formerly held in tyrannical bondage and freed by Christ, according to that prophetic saying about Christ: “I will be thy death, O hell.” For Christ, being stronger than he, coming upon him, according to the evangelical parable, took away the arms in which that strong one, armed, trusted, and distributed his spoils. < Hosea 13 Luke 17> 3 The stray sheep is brought back. This passage alludes to a twofold parable brought forward in Luke’s Gospel: to show the merciful kindness of God for redeeming and saving men, namely, of the hundredth sheep, which, having been lost, was sought more carefully by the shepherd and then found, and, placed on the shoulders of the good shepherd, was brought back to the fold < Luke 17> with joy. And of the tenth drachma first lost: which, after being searched for with great diligence by the woman lighting a lamp and sweeping the whole house, was at last found. Indeed, by that hundredth sheep, and the tenth drachma formerly lost, is signified the human race, through the deceit of the ancient serpent by the transgression of the first parents made liable to eternal damnation; but now, through Christ made man, delivered from destruction, found so as to obtain salvation, and brought to the joys of the heavenly kingdom. 4 O offspring too blessed. That offspring, most blessed, is Christ, through whom human nature, once captive, now is redeemed. Nor are those to be tolerated who read this passage thus: “O fault too blessed: by which nature was redeemed.” For with what face, with what mouth, with what, finally, countenance, would anyone dare call the fault of Adam blessed, and of the first parents? since it was wretched, unhappy, and unlucky, and not only injurious, ruinous, and pernicious to its authors themselves, but also to all their posterity. How likewise could anyone truly say, through the

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EXPO. Et in huiusmodi conflictu hostis noster ruit in propria spicula: & suis (vt aiunt) telis est confossus. Nam humanâ carné in primis parentib[us] fecerat sibi spiculum & telum: quo prostrauit totum genus humanum, & à sacratissima Christi carne eiusdem cum nostra substantia, est transfixus. Demùm tela in quibus confidebat antiquus hostis: secundu[m] illud verbum domini de forti armato custodiente atrium suum, & fortiore superueniente, ex Luca iâ superius adductu[m], cui hic locus respondet, sunt ablata, quia poestas nocendi eius & infestandi homines & ligata per aduentum Christi. Spolia etiam eius sunt diuisa, captáque illius est præda: quoniam sancti patres apud inferos ante detenti, sunt erepti illius manibus & in cælos subducti. Ascendens enim Christus in altum: captiuam duxit captiuitatem. Et hæc plane fuit fortissima Christi pugna: < Eph. 4> qua principem huius mundi eiecit foras, totumque genus humanum in libertatem redegit, & superas reuocauit ad auras. 1 In natiuitate domini: ad secundam missam. A Etabundus Exultet fidelis cho rus. Halelu ia. 2 Regem regum Intactæ profudit torus. Res miranda. 3 Angelus consilij Natus est de uirgine: Sol de Stella. 4 Sol occasum nesciens: Stella semper rutilans Semper clara 5 Sicut sydus radium: Pro fert uirgo filium Pari forma. 6 Neque sydus radio: Neque uirgo filio Fit corrupta. 7 Cedrus alta Libani Conformatur hyssopo: Valle nostra. 8 Verbum ens altissimi Corporari passum est: Carne sumpta. 9 Esaias cecinit Synagoga meminit: O ij Nunquam

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EXPO. And in such a conflict our enemy rushes upon his own javelins; and is, as they say, pierced by his own weapons. For with human flesh, in our first parents, he had made for himself a javelin and a weapon: by which he overthrew the whole human race, and by the most holy flesh of Christ, of the same substance as ours, he is transfixed. Finally, the weapons in which the ancient enemy trusted, according to that word of the Lord concerning the strong man armed who keeps his own courtyard, and a stronger one coming upon him, as above brought from Luke, to which this passage corresponds, have been taken away, because his power of harming and attacking men has been bound by the coming of Christ. His spoils also have been divided, and his prey has been taken; for the holy fathers formerly detained among the dead have been rescued from his hands and brought up into heaven. For Christ ascending on high led captivity captive. And this was plainly the strongest battle of Christ: < Eph. 4> by which he cast out the prince of this world, and restored the whole human race to liberty, and recalled it to the upper air. 1 At the Nativity of the Lord: at the second Mass. A Etabundus Let the faithful choir exult. Halleluia. 2 The King of kings from an untouched bed has flowed forth. A wondrous thing. 3 The Angel of Counsel is born of a virgin: The Sun from a Star. 4 The Sun, not knowing setting: the Star ever shining red, ever bright. 5 As a star gives forth its ray: so the Virgin brings forth her Son in equal form. 6 Nor by its ray is the star: nor by her Son is the Virgin made corrupt. 7 The tall cedar of Lebanon is likened to hyssop: in our valley. 8 The Word, being of the Most High, has consented to be made bodily: flesh having been taken up. 9 Isaiah sang it; the synagogue remembers it: O never.

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EXPO. 215 corpore mortali indui & superuestiri: & id quidem huma na carne assumpta de sancta virgine quæ sacris visceribus complexa deum (vt præclare canit non ignobilis author) Arcano stupuit compleri viscera partu: Authorem paritura suum. mortalia corda: Artificem texere poli. mundique creator Pars fuit humani generis, latuitque sub imo Pectore, qui totum latè complectitur orbem. Et qui non spaciis terræ, non æquoris vnda Nec capitur cælo: paruos confluxit in artus. Cæterum assignatus modo sensus isto versu exprimitur: si in secunda eius clausula legatur, corporari passum est, id est corpore humano circundari & vestiri: quemadmodum meo iudicio legendum est. Nam qui, corporali passum est legunt, vt plerique: & si verum dicant, scilicet quòd ipsum dei verbum passum est mortem & crucifixum, corporali carne sumpta, corporeque humano assumpto: non tamen aliquid accommodate huic loco conferens & congruen- ter adaptatum adducunt. quandoquidem hic non de Chri < Esaiæ 7> sti passione: sed incarnatione solu fiat sermo. [etc] In no- < Esaiæ 11> no versu. Esaias cecinit. Multis in locis prædixit Esaias prophetico afflatus spiritu, hoc incarnationis mysterium præsertim cum ait. Ecce virgo concipiet & pariet filium, & vocabitur nomen eius Emmanuel. Et rursum. Egredietur < Esaiæ 7> virga de radice Iesse, & flos de radice eius ascendet, & re- quiescet super eum spiritus domini Sub Esaiæ autem, cæ- < Esaiæ 11> teri prophetæ deiloqui intelligentur: vt Hieremias, Eze- chiel, daniel, Micheas: qui etiam de Christi incarnatione, sacra contexuerunt oracula. Synagoga itidem Iudæo- rumque collectio meminit & commemorat hoc altissimu[m] mysterium: cum in suis libris legit hæc prophetarum vaci- cinia, & figurarum inuolucra. vt rubum Moysi incombustum, < > virgam Aaron floridam, portam clausam Ezechieli ostensam, & lapidem excisum de monte sine manibus, qué in sacra visione conspexit Daniel. quibus sane figuris, na- tiuitas filij dei de matre virgine est præsignata: Ipsa tamen synagoga Iudeorum nunquam desinit esse cæca: quoni- am permanet in sua incredulitate, nolens C H R I- < > S T V M saluatoré nostrum recipere vt suum Messiam in O iiiij lege

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EXPO. 215 to be clothed in mortal flesh and supervested: and indeed by the assumption of human flesh from the holy virgin, who with sacred womb embraced God (as a not unlearned author finely sings) The womb was amazed to be filled by a hidden birth, to bear its own Author. Mortal hearts wove the maker of heaven; the creator of the world was part of the human race, and lay hidden beneath the lowest breast, he who broadly embraces the whole world. And he whom not the spaces of earth, nor the waves of the sea nor even heaven can contain, came together into tiny limbs. Moreover, the sense assigned is expressed in that verse in this way: if in its second clause it be read, “he suffered to be embodied,” that is, to be surrounded and clothed with human body: as in my judgment it ought to be read. For those who read, “he suffered bodily,” as most do, and if they speak truly, namely that the very Word of God suffered death and was crucified, having taken bodily flesh and assumed a human body, nevertheless they do not bring forward anything suitably fitting to this place and appropriately adapted. since here the discourse is not about Christ’s passion, but only about the incarnation. [etc] In the no- venth verse Isaiah sang. In many places Isaiah, inspired by the prophetic spirit, foretold this mystery of the incarnation, especially when he says: Behold, a virgin shall conceive and bear a son, and his name shall be called Emmanuel. And again: There shall come forth a rod from the root of Jesse, and a flower shall rise from his root, and the spirit of the Lord shall rest upon him. Under Isaiah, however, the other prophets are to be understood as speaking of God: as Jeremiah, Ezechiel, Daniel, Micheas: who also wove sacred oracles concerning Christ’s incarnation. Likewise the synagogue and the gathering of the Jews remembers and commemorates this most high mystery: when in its books it reads the vacillating utterances of the prophets and the coverings of figures; as Moses’ unburnt bush, Aaron’s flowering rod, the closed gate shown to Ezekiel, and the stone cut out of the mountain without hands, which Daniel beheld in the sacred vision. By such figures, indeed, the nativity of the Son of God from a virgin mother is prefigured: yet the synagogue of the Jews never ceases to be blind: because it remains in its unbelief, unwilling to receive C H R I- S T as our savior as its Messiah in the law O iiiij

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EXO. 117 Aus dei filius, nasciturus esset in Bethleem de matre virgine: & in præsepio reclinandus. Nempe Sibylla Hellespontica, hæc de Christo vaticinata traditur. de excelso cælorum habitaculo humiles prospexit deus: & nascetur in diebus nouissimis de virgine Hebræa. Sibylla verò Cumæa hoc de Christi natiuitate cecinit oraculum. Veniet ille & colles transibit ac olympi vertices. regnabitque in paupertate & dominabitur in silentio. & ex vtero virginis veniet. Insuper Sibylla Tiburtina: suis carminib[us] hæc de Christo prædixit. Nascetur Christus in Bethleé: & annuiciabitur in Nazareth. O foelix illa mater: cur vbera illu lactabut. De m[anu] Sibylla Persica: ita de mysterio incarnationis texuisse dicitur oraculum. Ecce bestia conculeaberis, & gignetur dominus in orbe terrarum & gentium virginis erit salus gentium, & pedes eius in valetudine hominum, & invisibile verbum palpabitur. Sunt & alia Sibyllarum vaticinia de aliis Christi mysteriis, vt de miraculo quinque panum quibus in deserto dominus satiauit quinque milia hominum, de passioe domini, resurrectione, & aduentu ad iudicium. Quæ quoniam huic non conducunt proposito, non visa sunt huc debere adduci. II In vndecimo versu. Infelix propera. Hic versus & sequens continet verba exhortatoria populi fidelis ad infælicem Iudeorum synagogam, vt properet ad Christum recipiendum, & credat saltem antiqua suorum prophetarum quinnimo & authorum gentilium verba de aduentu Christi in carnem, iam esse completa: neque obcæcato & pertinaci animo se præcipitet in baratrum damnationis æternæ. Exortatur item fidelis populus vt synagoga Iudæorum consideret attentius ipsum filium nobis natum quem tota veteris testamenti litera loquitur, & velatis typicisque figuris prædicat. Nam quem nasciturum prædixerant prophetæ, virgo puerpera iam ipsum genuit. No[n] expectet igitur amplius illum futurum & venturu[m] in carnem: qui iampridem ad eam & nos omnes saluandos venit. 12 In duodecimo versu. Quem docet litera: natu[m] considera. Multi hoc loco ita legunt. Quem docet litera vatum: considera. & meo iudicio melius: quàm qui natum legunt, vt vulgo nunc faciunt plerique. Na[m] aptior est sensus & accomodior, quo monetur synagoga Iudæoru[m] eum coni-

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EXO. 117 The Son of God, who was to be born in Bethlehem of a virgin mother and laid in a manger. Indeed, the Hellespontic Sibyl is said to have prophesied this about Christ: from the high dwelling of heaven God looked upon the humble, and in the last days He shall be born of a Hebrew virgin. The Cumæan Sibyl likewise sang this oracle concerning the nativity of Christ: He will come, and will pass over hills and the peaks of Olympus, and He shall reign in poverty and rule in silence, and from the womb of a virgin He shall come forth. Moreover, the Tiburtine Sibyl foretold this about Christ in her songs: Christ shall be born in Bethlehem, and shall be announced in Nazareth. O blessed mother, why will she suckle Him with her breasts? By the hand of the Persian Sibyl, this oracle is said to have been woven concerning the mystery of the Incarnation: Behold, the beast shall be trampled underfoot, and the Lord shall be born in the world, and of nations; the virgin shall be the salvation of nations, and His feet shall be in the health of men, and the invisible Word shall be touched. There are also other prophecies of the Sibyls concerning other mysteries of Christ, such as the miracle of the five loaves, with which the Lord satisfied five thousand men in the wilderness, the Lord’s passion, resurrection, and coming to judgment. Since these are not relevant to this purpose, they did not seem to need to be introduced here. II. On the eleventh verse. “Unhappy one, make haste.” This verse and the following contain exhortatory words of the faithful people to the unhappy synagogue of the Jews, that it should hasten to receive Christ, and believe at least the ancient words of its prophets, and even of pagan authors, concerning the coming of Christ in the flesh, which are now fulfilled; and that it should not, with blinded and stubborn mind, cast itself into the abyss of eternal damnation. The faithful people are also urged to consider more attentively that very Son born for us, whom the whole text of the Old Testament speaks of and proclaims through veiled and figurative images. For whom the prophets had foretold was to be born, the virgin who has given birth has now brought forth. Let it therefore no longer expect Him as one still to come and to come in the flesh; for long ago He has come to it and to us all for salvation. 12. On the twelfth verse. “Whom the letter teaches: consider the one born.” Many read this place thus: “Whom the letter of the prophets teaches: consider.” And in my judgment it is better thus than the way many now commonly read it, “the one born.” For the sense is more fitting and more appropriate, by which the synagogue of the Jews is admonished to coni-

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PROSA. considerare messiam & Christum: quem litera vatum, suo- rumque prophetarum oracula atque vaticinia edocent & prænunciant, ipsum enim prophetis Esaiæ, Hieremiæ, Dan- ielis, Micheæ, Zachariæ & Malachiæ, aliorumque antiquo rum prophetarum prænunciatum: virgo Maria iam pepe- rit. Quare non expectent suum messiam posthac venturu[m]: sed cognoscât ipsum iampridem venisse, suscipiantq[ue]; eundem fide & cultu debito. Quòd si quis natum legerit: vide- bitur quodammodo esse superflua sequens sententia, quæ idem exprimit. Et credo facile incuria legentium loco u vocalis fronte illius dictionis: n, esse positum. 1 De sancto Stephano protomartyre. Anc concordi famulatu colamus solennitatem. Authoris illius exemplo edocti benigno, pro per- secutorum precantis fraude suorum. 2 O Stephane signifer regis summi bone, nos exaudi. 3 Proficue qui es pro tuis exauditus inimicis. 4 Paulus tuis precibus Stephane te quondam persecu- tus Christo credit. 5 Et tecum tripudiat in regno, cui nullus persecutor ap propinquat. Nos proinde nos supplices ad te clamantes, precibus te pulsantes. Oratio sanctissima nos tua sem- per conciliet deo nostro. 6 Te Petrus Christi ministrum statuit. Tu Petro norma[m] credendi astruis. Ad dexteram summi patris ostendendo, quem plebs furens crucifixit. Te sibi Christus elegit Ste- phane. Per quem fideles suos corroboret. 7 Se tibi inter rotatus saxorum solatio manifestans. Nunc inter inclytas martyrum purpuras coruscas coro- natus. Amen. Hæc prosa vel ex ipso contextu se non rythmicâ esse pro- dit: & solutiore schemate compositam. Continet autem in- vocationem fidelis populi ad beatum Stephanum: vt pro- pter eximia gratiarum priuilegia quibus est insignitus à do mino, impetret nobis veniam peccatorum & æternæ glo- riæ consortium. AN-

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PROSE. to consider the Messiah and Christ: whom the letter of the prophets, and the oracles and prophecies of his prophets, teach and proclaim beforehand; for he was foretold by the prophets Isaiah, Jeremiah, Daniel, Micah, Zechariah, and Malachi, and also by the other ancient prophets: the Virgin Mary has now already given birth. Therefore let them not hereafter expect their Messiah to come in the future; but let them recognize that he has long since come, and receive him with faith and due worship. But if anyone should have read “born,” the following sentence, which expresses the same thing, will seem in some way superfluous. And I believe that through the carelessness of readers, in place of the vowel u at the beginning of that word, n has been written. 1 On Saint Stephen, the proto-martyr. With harmonious service let us celebrate the solemn feast. Taught by the example of that author, in kindly manner, for the deceitful prayer of his persecutors on behalf of his own. 2 O Stephen, banner-bearer of the great king, good one, hear us. 3 You who are profitably heard for your enemies. 4 Paul, through your prayers, Stephen, once your persecutor, believes in Christ. 5 And with you he rejoices in the kingdom, to which no persecutor draws near. Therefore we, your suppliants, crying out to you, urging you with prayers, may your most holy prayer always reconcile us to our God. 6 Peter appointed you a minister of Christ. You establish for Peter the rule of believing. By showing the right hand of the supreme Father, whom the raging people crucified. Christ chose you for himself, Stephen. Through whom may he strengthen his faithful ones. 7 Showing himself to you amid the rolling stones as consolation. Now, crowned, you shine among the glorious purple of the martyrs. Amen. This prose, either from the text itself, reveals that it is not rhythmic, and that it is composed in a freer style. Yet it contains an invocation of the faithful people to blessed Stephen: that, because of the extraordinary privileges of grace with which he has been distinguished by the Lord, he may obtain for us the pardon of sins and fellowship in eternal glory. AN-

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EXPO. 221 9 Testis tuus est in cælis, Vestes lapidantium, Testis uerax & fidelis, Lapidans in omnibus. Testis innocentia. 19 Ne peccatum statuatur 10 Nomen habes coronati, Iis à quibus lapidatur, Te tormenta decet pati. Genu ponit & precatur Pro corona gloriæ. Condolens insaniæ. 11 Pro corona non marcenti 20 In Christo sic obdormiuit Perfer breuis uim tormenti, Qui Christo sic obediuit, Te manet victoria. Et cum Christo semper 12 Tibi fiet mors, natalis. uiuit Tibi poena terminalis Martyrum primitiæ. Dat uitæ primordia. 21 Quod sex suscitauerit 13 Plenus sancto spiritu, Mortuos in Aphrica. Penetrat intuitu Augustinus asserit, Stephanus cælestia. Fama refert publica. 14 Videns dei gloriam 22 Huius, dei gratia Crescit ad uictoriam, Reuelato corpore? Suspirat ad præmia. Mundo datur pluuia 15 En à dextris dei stantem Siccitatis tempore. Iesum pro te dimicantem 23 Solo fugat hic odore Stephane considera. Morbos & demonia, 16 Tibi cælos reserari, Laude dignus & honore Tibi Christum reuelari Iugiq[ue] memoria. Clama uoce libera. 24 Martyr, cuius est incundum 17 Se commendat saluatori, Nomen in ecclesia, Pro quo dulce ducit mori Languescentem foue mundum Sub ipsis lapidibus. Cælesti fragrantia. 18 Saulus seruat omnium Amen. Hæc

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EXPO. 221 9 Your witness is in heaven, The garments of the stone-throwers, True and faithful witness, Stone-throwing in all things. Witness of innocence. 19 Let not sin be charged 10 You have the name of one crowned, Against those by whom he is stoned, You ought to suffer torments. He kneels and prays, For the crown of glory. Compassionating their madness. 11 For the unfading crown 20 Thus he fell asleep in Christ, Endure the brief violence of torment, Who thus obeyed Christ, Victory awaits you. And with Christ always 12 Death will be for you your birthday. Lives Your final punishment The first-fruits of the martyrs. Gives the beginnings of life. 21 That he may have raised 13 Full of the Holy Spirit, The dead in Africa. Stephen penetrates Augustine affirms it, Heavenly things by his gaze. Public report relates it. 14 Seeing the glory of God 22 By the grace of God, He grows toward victory, His body revealed? He sighs for the rewards. To the world rain is given 15 Behold Jesus standing at God’s right hand, In a time of drought. Fighting for you, 23 By the mere fragrance here Stephen, consider it. He drives away diseases and demons, 16 For you heaven is opened, Worthy of praise and honor For you Christ is revealed, And of constant memory. Proclaim with a loud voice. 24 Martyr, whose name is pleasing 17 He commends himself to the Savior, In the church, For whom he gladly takes it as sweet to die Refresh the languishing world Under the very stones. With heavenly fragrance. 18 Saul preserves all men Amen. These

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PROSA. 222 II Hæc prosa rythmicam seruat certa lege consonantiam. Nam vt plurimum in singulis versibus tres complectitur clausulas rythmicas: quarum duæ primæ similem habent postremarum syllabarum exitum, & vtraque illarum octo comprehendit syllabas: quarum penultima est longa. Tertia verò clausula cuiusque illorum versuum, septem conficitur syllabis: quarum penultima est breuis, habetque responsum in consimili syllabarum cadentia cum tertia clausula proximè sequentis versus. Veruntamen vt varietas & diuersitas compositionis rythmicæ afferat ornatum atque decorem contextui orationis: interdum variatur supradicta rythmi forma & duæ primæ clausulæ rythmicæ nonquam complectuntur singulæ septem syllabas, & penultimam breuem: vt in sexto & octavo versus. Interdum verò in eodem versus quatuor ponuntur clausulæ rythmicæ alternis respondentes: vt prima tertia & secunda quarta co[n]sonet, quemadmodum in quatuor postremis versibus. Aliquando quatuor clausularu[m] eiusde[m] vers. tres primæ adinui c[uius] simili cadetia respondent: & quarta vni versus quarta alterius, vt in decimonono & vicesimo versus. Quæ quidem omnia: vnsquisque ex sola lectione & mensura clausularum facilè deprehendere poterit. Et hæc componendaru[m] prosarum forma in officio ecclesiastico est creberrima, & omnium maximè visitata. Author eius: insignis vir & non minus virtute quàm doctrina præclarus, Adam de sancto Victore, in rythmica prostrarum modulatione maiorem in modum copiosus & promptus: quemadmodum permultæ ab eo compositæ prosa (quæ suis ponentur locis) dilucidè <Actu. 7.> declarant. In præsenti autem prosa commendatur præclara beati Stephani virtus in confessione fidei, & constantia inuincibilis in passione ac morte: quæ ex sexto & septimo capite actionum apostolicarum dilucida satis est ac perspicua. Narrantur & miracula meritis beati Stephani facta in suscitatione mortuorum: & pluuiæ inundatione tempore inuétionis sui sacratissimi corporis exhibita, vt annotationes ostendent. 4 ANNOTATIONS. In quarto versus, Insultauit Stephanus incredulis. Cum scilicet dixit eis: post longam confutationem obiectæ sibi blasphemiæ. Dura cervice & incircuncisi cordib[us] & auribus: vos semper spiritui sancto resti-

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PROSE. 222 II This prose preserves rhythmic consonance by a fixed rule. For, for the most part, in individual verses it contains three rhythmic clauses: of which the first two have a similar ending of the final syllables, and each of those includes eight syllables, of which the penultimate is long. The third clause, however, of each of those verses is made up of seven syllables, of which the penultimate is short, and it has a response in a similar cadence of syllables with the third clause of the next verse immediately following. Yet so that variety and diversity of rhythmic composition may lend ornament and grace to the texture of the speech: sometimes the aforesaid form of rhythm is varied, and the first two rhythmic clauses do not each contain seven syllables and a short penultimate, as in the sixth and eighth verse. Sometimes, however, in the same verse four rhythmic clauses are set down, responding alternately: so that the first answers the third and the second the fourth, as in the last four verses. At other times, of the four clauses of the same verse, the first three respond to a similar cadence, while the fourth to the fourth of another verse, as in the nineteenth and twentieth verse. All these things anyone will easily be able to detect from the reading alone and the measure of the clauses. And this form of composing proses is most frequent in the ecclesiastical office, and most commonly used of all. Its author: a distinguished man and no less outstanding in virtue than in learning, Adam of Saint Victor, very abundant and ready in the rhythmic modulation of proses: as many proses composed by him (which will be placed in their proper places) clearly <Actu. 7.> show. In the present prose, however, the outstanding virtue of blessed Stephen is commended in the confession of faith, and his invincible constancy in suffering and death: which from the sixth and seventh chapter of the Acts of the Apostles is clear enough and plain. The miracles also performed by the merits of blessed Stephen in the raising of the dead are recounted, and the flooding of rain at the time of the discovery of his most sacred body, as the notes will show. 4 NOTES. In the fourth verse, Stephen insulted the unbelievers. Namely, when he said to them, after the long refutation of the blasphemy alleged against him: Stiff-necked and uncircumcised in heart and ears, you always resist the Holy Spirit-

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EX PO. 223 restitistis, sicut patres vestri: ita & vos. Quem prophetaru[m] non sunt persecuti patres vestri? Et occiderunt eos qui prænunciabant de adventu iusti: cuius nunc proditores & homicidæ fuistis, qui accepistis legem in dispositione angelorum: & non custodistis. <Act.6.> 5 In quinto versu. Fremunt ergo tanquam ferè. Lucas in actis apostolorum. Audientes autem hæc, dissecabantur cordibus suis: & stridebant dentibus in eum. Et de adversariis veritatis disputantibus cum Stephano: paulo antè dixerat. Et non potuerunt resistere sapientiæ & spiritui qui loquebatur: propter quod redarguerentur ab eo cum omni fiducia. 6 In sexto versu. Falsos testes statuunt. Lucas in actis. Tunc summiserunt viros qui dicerent se audiuisse eum di centem verba blasphemia in Moysem & deum. Commove runt itaque plebem & seniores & scribas: & concurrentes rapuerunt eum & adduxerunt in concilium, & statuerunt falsos testes qui dicerent, homo iste non cesset loqui verba aduersus locum sanctum & legem. Cum autem eos vocat hic author viperarum filios: alludit ad illud verbum Ioannis Baptistæ, scribis & pharisæis dictum. Genimina vipera rum: quis dabit vobis fugere à ventura ira? Siquidem pleni erant ludæi persequentes Stephanum, veneno crudelitatis & incredulitatis: & à parentibus non minus virtulentis progeniti. <Mat.3.> 7 In septimo versu. Agonista nulli cede. Versus iste & quinque sequentes, quinimmo etiam decimusquint[ur] & decimussextus: côtinent verba fidelis populi exhortatis sanctu[m] Stephanum ad constantiam & fortitudine animi in passione. Non quidé quòd huiusmodi exhortatione, indiguerit Christi athleta strenuus, qui erat plenus gratia & fortitudine: aut q[ui] ea tum fuerit facta. Sed hoc schemate & modo loquendi approbantur & comendantur ab omnib[us] præclara illa opera, quæ tunc Stephanus egit, queq[ue]; vt faciat incitatur, vt laudatur ipse mirificeq[ue] nulli cesserir quod certus de mercede certauerit, & ita de cæteris. Quemadmodu[m] cum psalmus dicit. Laudate dominum omnes angeli eius, & benedicite domino omnes angeli eius, non incitat his verbis angelos ad laudem dei: cu[m] assiduè & indesinenter deum collaudent. sed illud in angelis approbat atque com[m]endat: <Psal.148.> <Psal.101>

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EX PO. 223 You resisted, as your fathers did, so also did you. Which of the prophets did not your fathers persecute? And they killed those who announced beforehand the coming of the righteous one, of whom you have now been betrayers and murderers, you who received the law in the disposition of angels, and did not keep it. <Act. 6> 5. In the fifth verse. They gnash then almost like. Luke in the Acts of the Apostles. But hearing these things, they were cut to the heart, and they gnashed their teeth at him. And concerning the adversaries of the truth disputing with Stephen, he had said a little before: And they were not able to resist the wisdom and the spirit that spoke. For this they were rebuked by him with all confidence. 6. In the sixth verse. They set up false witnesses. Luke in the Acts. Then they suborned men who said they had heard him saying blasphemous words against Moses and God. They stirred up the people, therefore, and the elders and the scribes; and, running together, they seized him and brought him to the council, and they set up false witnesses who said, This man does not cease speaking words against the holy place and the law. But when this author calls them sons of vipers, he alludes to that word of John the Baptist, spoken to the scribes and Pharisees: O generation of vipers, who will show you how to flee from the coming wrath? For the Jews persecuting Stephen were full of the venom of cruelty and unbelief, and born not less venomous from their parents. <Mat. 3> 7. In the seventh verse. Yield to no one, athlete. This verse and the five following, indeed even the fifteenth and sixteenth, contain the words of the faithful people exhorting the holy Stephen to constancy and fortitude of mind in suffering. Not that, however, Stephen, the athlete of Christ, who was full of grace and fortitude, needed such exhortation; nor that this was then done. But by this figure and manner of speaking those excellent works are approved and commended by all, which Stephen then performed, and to which he is urged to do, as he is marvellously praised for yielding to no one, because he had fought with certainty for the reward, and so in the rest. As when the psalm says, Praise the Lord, all his angels, and bless the Lord, all his angels, it does not by these words spur the angels on to the praise of God, since they continuously and unceasingly praise God. But it approves and commends that in the angels: <Psal. 148.> <Psal. 101>

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mendat: quod iugiter deum laudant. Porro agonista dici- tur hic beatus Stephanus: quia durum pro Christo subiit agonem atque certamen contra Iudæorum improbitatem. Est enim Agonista: certator, pugil ac athleta, qui in agone decertat ac contendit. 8 In octauo versu. Synagogam sathanæ. Rectè hoc nomine vocat author multitudinem illam & turbam Iudæorum: contranitètem veritati & elaborantem opprimere Stephanum testem euangelicæ gratiæ Synagoga enim Græcum nomen coadunationem & congregationem significat. <Apoc. 2.> Illa verò contra Stephanum Iudæorum concur- sio concitante sathanæ facta est, instimulanteque facibus æmulationis & zæli animos adversariorum opera sathanæ facientium. Et alludit author eo loco ad illud dictu in Apocalypsi. Scio tribulationem tuam & paupertatem tuâ: sed diues es & blasphemaris ab iis qui se dicunt Iudæos esse & non sunt, sed sunt synagoga sathanæ. 10 In decimo versu. Nomen habes coronati. Nam Stephanos in Græco coronam significat: deduciturque (vt author est Tortellius) à verbo Græco Stephano, quod coronare signat Nomen igitur Stephanus (non quidem Latinam sed Græcam attendendo formationem) à corona deducitur & denominatur. Atqui ratione nominis illius par fuit illum pati persecutiones & certare fortiter: ad consequendam gloriæ æternæ coronam. Nam vt ait <2. Tim. 2.> Paulus, qui certat in agone non coronabitur nisi legitime certauerit. 12 In duodecimo versu. Tibi fiet mors natalis. Nam mors ista corporis quam hic sustinent martyres: est eis vt quædam natiuitas, via & gignentia ad vitam perpetuam. Vnde & diem mortis sanctorum: ecclesia vocat eorum natalitia. Et poena ista temporalis quæ breui momento terminatur: est ipsis inchoatio quædam & exordium ad lætitiam sempiternam & interminam, protinus succedentem. 18 In decimo octauo versu. Lapidans in omnibus. Per consensum scilicet in mortem Stephani, & in lapidatione illi inflictam. Omnium enim manibus (vt ita dixerim) lapidabat Saulus: qui lapidantium testium vestes asseruabat, quandoquidem agentes malum & consentientes similem contrahunt culpam: & pari sunt poena plectendi. In

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they ceaselessly praise God. Moreover, the blessed Stephen is here called an agonista, because he underwent a hard struggle and contest for Christ against the wickedness of the Jews. For an Agonista is a combatant, fighter, and athlete, who contends and strives in the contest. 8 In the eighth verse. The synagogue of Satan. The author rightly calls that multitude and crowd of Jews by this name, because they were opposed to the truth and labored to oppress Stephen, the witness of evangelical grace. For synagoga is a Greek word signifying a gathering and assembly. <Apoc. 2.> But that outcry of the Jews against Stephen was stirred up by Satan, and provoked by the flames of emulation and zeal, the minds of the adversaries doing the works of Satan. And in that place the author alludes to that saying in the Apocalypse: I know thy tribulation and thy poverty; but thou art rich, and thou art blasphemed by those who say that they are Jews and are not, but are the synagogue of Satan. 10 In the tenth verse. Thou hast the name of one crowned. For Stephanos in Greek signifies a crown, and is derived, as Tortellius says, from the Greek verb stephano, which means to crown. The name Stephen therefore, considering not the Latin but the Greek formation, is derived from and named from a crown. Yet by reason of that name it was fitting that he should suffer persecutions and fight bravely, in order to obtain the crown of eternal glory. For, as Paul says, <2. Tim. 2.> he who contends in the contest shall not be crowned unless he has contended lawfully. 12 In the twelfth verse. Thy death shall be a birth. For that death of the body, which martyrs here endure, is for them as it were a kind of birth, a way and begetting unto everlasting life. Hence also the Church calls the day of the saints’ death their birthdays. And this temporal punishment, which ends in a brief moment, is for them a certain beginning and entrance into everlasting and unending joy, immediately following. 18 In the eighteenth verse. Stoning in all. Namely, by consent in Stephen’s death, and in the stoning inflicted upon him. For Saul was, as it were, stoning him with all their hands, since he kept the garments of the witnesses who were stoning him; because those who do evil and those who consent to it incur a similar guilt, and are to be punished with the same penalty. In

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PROSA Solidasset, bas distractas Tribuit pauperibus 10 Inexhaustum fert the saurum: Qui de uirgis fecit aurum, Gemmas de lapidibus. 11 Inuitatur ab amico Conuiuari, Christum dico Visum cum discipulis. 12 De sepulchro quo de- scendit, Rediuiuus sic ascendit Fruis summis epulis. 13 Testem habes populum Immo si uis oculum, Quod ad eius tumulum Manna scatet, epulum De Christi conuiuio, 14 Scribens euangelium, Aquilæ fert proprium. Cernens solis radium, Scilicet principium Verbum in principio. 15 Huus signis est cõuersa Gens, gentilis, gēs peruersa Gens totius Asiæ. 16 Hui scriptis illustratur Illustrata solidatur Vnitas ecclesiæ. 17 Salue salui uas pudoris Vas cælestis plenum roris, Mundum intus, claru[m] foris Nobile per omnia. 18 Fac nos sequi sanctitate[m] Fac per mentis puritatem Contemplari trinitatem In una substantia. Amen. II Hæc prosa rythmicæ cõsonatiæ legé exactè obseruat: eodem ferè modo cõposita, quo prosa illa de M[ajesta]to Stephanoheri mudu[m] exultauit, paulo ante declarata. Author est fuisse perhibetur eximius pater & no[n] minus religionequàm doctrina præclarus, Adam de sancto Victore, in modulandis prosis ecclesiasticis admodu[m] elegas: ut hæc vna no[n] obscuru[m] præstat argumentu[m]. Cõtinet aute[m] insignia & cõplura beati Ioannis euangelistæ præconia ob singulares virtutu[m] & gratiarum prærogatiuas, quibus ante alios mirificè emicuit. Si quidem omnes sanctorum ordines gradus & titulos, ipse v[er]nus complexus est: angelus officio, nouc legis patriarcha propheta, apostolus, euangelista, martyr, confessor & virgo, quod in aliis sanctis invenire per rarum est. IANNOTATIONES. In primo versu, Gratulemur ad festiuu[m] Festiuu[m] hic dicitur: quod solenne est & celebre. Inde festiuitas pro die festo in ecclesiasticis orationibus sæpenumero sumitur. Votium verò est: quod ex voto dari

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PROSE A solid treasure, not scattered abroad, He bestows upon the poor; 10 He brings an inexhaustible treasure: He who made gold from rods, Gemstones from stones. 11 He is invited by a friend To dine; I mean Christ, Seen with his disciples. 12 From the tomb to which he descended, Risen again, he thus ascended To the highest banquet. 13 You have the people as witness, nay, if you wish, as your eye-witness, that at his tomb manna wells up, a feast from Christ’s banquet. 14 Writing the Gospel, he bears the proper mark of the eagle. Seeing the sun’s ray, namely, the beginning: the Word in the beginning. 15 By these signs was converted the nation, gentile, the perverse nation, the nation of all Asia. 16 By these writings the Church’s unity is made illustrious; once made illustrious, it is strengthened. 17 Hail, vessel of salvation, vessel of modesty, heavenly vessel full of dew, pure within, bright without, noble in every way. 18 Make us follow in holiness; make us, through purity of mind, contemplate the Trinity in one substance. Amen. II This prose, with rhythmic consonance, exactly observes the laws of meter; it is composed almost in the same manner as that prose on the majesty of Stephen, the one just explained above. Its author is said to have been the eminent Father Adam of Saint Victor, no less distinguished for religion than for learning, exceedingly elegant in the composing of ecclesiastical proses: this one alone provides no obscure proof of that. It contains the notable and numerous praises of blessed John the Evangelist, on account of the singular prerogatives of virtues and graces by which he shone forth wondrously above the others. For he embraced in himself all the orders and ranks of the saints as true titles: angel in office, patriarch of the new law, prophet, apostle, evangelist, martyr, confessor, and virgin, which in other saints is found only rarely. I. NOTES. In the first verse, “Let us rejoice” is here called a feast: for it is solemn and celebrated. Hence “festivity” is often used in ecclesiastical prayers for a feast day. “Votium” is also: what is given from a vow

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EXPO. 233 incorpore glorificato & anima ad cælesté gloriam assumptus est. Quæ quidem sententia ex eo sumit robur & argumentum, quod nullæ sacri illius corporis reliquæ, aut vestigia, in loco sepulturæ eius postea sunt inuenta. Et sane hæc vna inter varias quæ de foelici vitæ eius exitu feruntur sententias: censetur potissima, & potius quàm cæteræ amplectenda. 13 In decimotertio versu. Testem habes populum. Foe licis illius glorificationis beati Ioannis tam in corpore q[uæ] anima, hoc affectur hic testimoniu[m], p[ro] ex eius tumulo man na continuè scaturire cernitur tâquam signum quoddam & indicium illius dulcissimæ refectionis, qua beatus Ioannes in regno cælesti satiatur. Verùm omnino spiritualis & inuisibilis est ille supernæ gloriæ cibus: per sensibile tamé illud manna signatus. 14 In decimoquarto versu. Scribens euangelium. In mystica visione quatuor animalium sanctos euangelistas signantium (quæ & Ezechieli prophetæ & ipsi Ioanni in Apocalypsi est ostensa) beatus Ioannes figuratur per aquilam volantem. Nam Beda authore in homilia primi euangelij Ioannis: cunctis auibus aquila celsius volare, cunctis animantibus solis radiis clarius infigere côsueuit obtutus, & cæteri euangelistæ quasi in terra ambulant cu[m] domino: qui temporalem eius generatione pariter & facta temporalia sufficienter explanantes, pauca de diuinitate dixerunt. Hic autem quasi ad cælum volat cum domino, qui per pauca de temporalibus eius actis edifferens, æternâ diuinitatis eius potentiâ per quam omnia sunt facta, sublimius mente volando & lympidius speculando cognouit ac nobis cognoscenda scribendo contradidit. Hæc Beda. Vidit autem Ioannes more aquilæ radium solis mysticæ, vt hic dicit litera: quoniam filium dei cognouit æterna generatione prodeuntem à patre, vt radius emanat à sole. Vidit & principium verbum in principio, quoniam verbum dei contemplatus est, quod de seipso Iudæis interrogantibus quis ipse esset, respôdit. Principium, qui & loquor vobis. Et in Apocalypsi sæpius de se dicit. Ego su[m] alpha & , principium & finis. Idem autem verbum erat in principio scilicet patre: qui primum omnium & primarium est principium. Hæc autem sacra mysteria vidit Ioannes:

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EXPO. 233 and, glorified in body and taken up with his soul to heavenly glory. This judgment indeed gains strength and support from the fact that no remains or traces of that holy body were afterwards found in the place of his burial. And truly this one, among the various opinions reported concerning the happy end of his life, is judged the most likely, and rather to be embraced than the others. 13 In the thirteenth verse. “You have the people as witness.” Of that blessed glorification of blessed John, both in body and soul, this testimony is here given, because from his tomb manna is seen continually to gush forth, as a certain sign and indication of that sweetest refreshment with which blessed John is satisfied in the heavenly kingdom. Yet that food of heavenly glory is altogether spiritual and invisible: but it is signified by that visible manna. 14 In the fourteenth verse. “Writing the Gospel.” In the mystical vision of the four living creatures signifying the holy Evangelists, which was shown both to the prophet Ezekiel and to John himself in the Apocalypse, blessed John is figured by the eagle in flight. For, as Bede is author of it in the homily on the first Gospel of John, the eagle is accustomed to fly higher than all birds, and to fix its gaze more clearly than all living creatures in the rays of the sun; and the other Evangelists, as it were walking on the earth with the Lord, sufficiently explaining his temporal generation and likewise his temporal deeds, said little about his divinity. But he, as it were flying up to heaven with the Lord, who, expounding briefly the temporal actions, knew by a loftier soaring of mind and a clearer contemplation the eternal power of his divinity, by which all things were made, and handed it down to us to be known by writing. Thus Bede. But John, in the manner of the eagle, saw the mystic ray of the sun, as the text here says; for he recognized the Son of God proceeding from the Father by eternal generation, as a ray emanates from the sun. He also saw the Word, “in the beginning,” because he contemplated the Word of God, who answered the Jews when they asked who he himself was: “Beginning, who also speak to you.” And in the Apocalypse he often says of himself, “I am Alpha and ..., the beginning and the end.” And that same Word was in the beginning, namely the Father, who is first of all and the primary beginning. These sacred mysteries John saw:

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EXO. 235 author obseruare. Continuam ad Christum orationem dirigit, vt sanctorum innocétium (qui sanguinem suum pro ipso fuderunt) precibus ac meritis nostra clemens peccata delect, & cælestis coronæ nos faciat consortes. I II ANNOTATIONES. Deus omnipotentia. Ab attributis adiectiuis quæ deo conueniunt, deducta substantia frequenter in genitivo casu ei coniungutur, vt deus verax dicitur omnipotens, misericors, consolator, ita deus veritatis, deus omnipotentia, deus misericordiarum, & co-solationis, vt propheta in psalmo. Redemisti me domine deus veritatis. Et d beato Paulo dicitur ipse deus pater misericordiarum & deus totius consolationis. Alio quoque loco: deus pacis & dilectionis. Itaque hoc loco deus omnipotentia dicitur: id est deus omnipotens. 1 II Quem cælitus iubilat. Verbum iubilare suaptè natura neutrale est: significatq[ue]; ob gaudij interioris magnitudinem gestire, exteriorèq[ue]; indicio illud exprimere. Interdum tamen in vim transit actiui verbi, designatque iubilando laudare aut decantare: & accusatium secum admittit, vt in Esaiæ. Iubilate montes laudem, & hoc etiam in loco. In eodem quoque versu, deus harmoniæ plebis manentis super astra: dicitur veneratio ipsius consonâtiæ & collaudationis sanctorum spirituum in cælis habitâtiu[m], siue vt clarioribus vtar verbis: tota cælestis curia, nam eo in loco res plana verbis obscuris in litera exprimitur. 3 II Quos impius ob nominis odiu[m] tui Impius: Herodes sæuus & crudelis: qui non exhorruit innoxium puerorum sanguinem effundere, vt in illis Christum persequeretur. 4 II Pro poenis nitide. Pro poenis, pro suppliciis, & tormentis quæ pertulerunt infantes in sui occasione. Dictio autem nitide, sicut & in sequente versu splendide, aduerbium est: & verbo remuneras adiungitur. 5 II Vt quos laudib[us] tuis iuxeras. Iunxit Christus sanctos illos infantes suæ laudi: cum pro eius nomine sunt occisi. N[on] etsi nô lingua, tamé opere ac moriendi offico Christu laudarunt: cu[m] ita ab Herode trucidati sunt, vt in vno-quoque eorum Christus crederetur occidi. Nunc autem loq[ui]e perfectius eos suæ iungit laudi: quoniâ ante thronu[m] dei cantant canticum nouum, & sequuntur agnum quo-cunque ierit, quemadmodum dicit Ioãnes in Apocalypsi. Vt

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EXO. 235 author observare. He continually directs prayer to Christ, so that by the prayers and merits of the holy innocents, who shed their blood for him, he may kindly blot out our sins, and make us sharers in the heavenly crown. I II ANNOTATIONS. God of omnipotence. From the adjectival attributes that belong to God, a substantive is often derived and joined to him in the genitive case, as God is called true, almighty, merciful, consoling, so also God of truth, God of omnipotence, God of mercies, and of consolation, as the prophet says in the psalm: “Thou hast redeemed me, O Lord, God of truth.” And by blessed Paul he is called “the Father of mercies and the God of all consolation.” In another place: “the God of peace and love.” Therefore in this place he is called God of omnipotence, that is, almighty God. 1 II Whom heavenly joy proclaims. The verb iubilare by its very nature is neuter; and it signifies to rejoice because of the greatness of interior gladness, and to express that outwardly by a sign. Yet sometimes it passes into the force of an active verb, and means to praise or sing aloud in jubilation; and it admits an accusative with it, as in Isaiah: “Rejoice, O mountains, in praise,” and also here. In the same verse too, “God, the harmony of the people abiding above the stars,” is said of the veneration of that concord and praise of the holy spirits dwelling in heaven; or, to use clearer words, of the whole heavenly court, for in that place a plain matter is expressed in the text by obscure words. 3 II Whom the wicked slew because of hatred of thy name. The wicked man: cruel and savage Herod, who did not shrink from shedding the innocent blood of children in order to persecute Christ in them. 4 II For punishments, finely. For punishments, for torments and sufferings which the infants endured on his account. The word nitide , as also in the following verse splendide , is an adverb and is joined to the verb remuneras (“thou rewardest”). 5 II That thou hast joined with thy praises. Christ joined those holy infants to his praise, since they were slain for his name. Though not with the tongue, yet by their deed and by the office of dying they praised Christ; for when they were butchered by Herod, Christ was believed to be killed in each one of them. But now he joins them to his praise more perfectly, because before the throne of God they sing a new song and follow the Lamb wherever he goes, as John says in the Apocalypse. Vt

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EXO. 239 Ioannes venit mihi obuiam, non autem istam: Ioannes venit mihi in obuiam. 1 Domica intra octaudas natiuitatis domini. S Plendor patris & figura Se co[m]formans homini. 2 Potestate non natura: Partum dedit uirgini. 3 Adam uetus tandem lætus: Nouum promat cæticum 4 Fugitius & captiuis: Prodeat in publicum. 5 Eua luctum, uitæ fructum Virgo gaudens edidit. 6 Nec sigillum proper illum Castitatis perdidit. 7 Si crystalllus sit humecta Atque soli sit obiecta: Scintillat igniculum. 8 Nec crystallus rumpitur: Nec in partu soluitur Pudoris signaculum. 9 Super tali genitura Stupet usus & natura: Deficitq[ue] ratio. 10 Res est ineffabilis: Tam pia, tam humilis: Christi generatio. 11 Frondem, florem, nucem, sicca Virga profert, & pudica Virgo dei filium. 12 Fert coelestem uellus rorem: Creatura creatorem, Creaturæ precium. 13 Frondis, floris, nucis, roris, Pietati saluatoris Congruunt myteria. 14 Frons est Christus pategendo. Flos dulcore, nux pascendo. Ros coeleste gratia. 15 Cur quod uirgo peperit, Est Iudæis scandalum Cum uirga producerit Sicca sic amygdalum. 16 Co[m]plemur adhuc nuce[m], Nam prolata nux in luce[m], Lucis est mysterium. 17 Trin[us] geres unctione[m]. Tria, confert, unctionem, Lumen, & edulium. 18 Nux est Christus cortex nucis Circa carne poena crucis. Testa,

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EXO. 239 John came before me, not however that: John came to meet me. 1 On the Sunday within the octave of the Nativity of the Lord. His splendor and image of the Father, conforming himself to man. 2 By power, not by nature: He gave birth to a virgin. 3 Old Adam, at last made glad: let the new one bring forth the song of heaven. 4 From a fugitive and captive: let him go forth into the public. 5 Eve, sorrow, the fruit of life the rejoicing Virgin brought forth. 6 Nor did she lose the seal of chastity for his sake. 7 If a crystal be moist and be exposed to the sun: a little spark flashes. 8 Yet the crystal is not broken: nor in childbirth is loosened the signet of modesty. 9 At such a birth usage and nature are astonished: and reason fails. 10 It is an ineffable thing: so pious, so humble: the generation of Christ. 11 A dry rod brings forth leaf, flower, nut; and the chaste Virgin brings forth the Son of God. 12 The fleece bears celestial dew: the creature bears the Creator, the price of creatures. 13 The mysteries of leaf, flower, nut, dew befit the piety of the Savior. 14 The leaf is Christ in opening. The flower in sweetness, the nut in nourishing. The dew is heavenly grace. 15 Why is it a scandal to the Jews that the virgin gave birth, when from a dry rod an almond is thus brought forth? 16 Let us still be filled with the nut, for the nut brought forth into the light is the mystery of light. 17 You shall bear the triple unction. It grants three things: unction, light, and food. 18 The nut is Christ; the shell of the nut around the flesh is the punishment of the cross. Shell,

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EX PO. 241 Author eius: venerandus pater Adam de sancto victore, qui religiosam, regularisque disciplinæ obseruantissimam domum sancti Victoris in Parisiorum suburbis constructam, cum uixit: insigni doctrinæ splendore & vitæ sanctimonia illustrauit. Apud quam: & hanc prosam & alias quamplurimas suis in locis annotatas & deinceps annotandas, illi vt authori ascriptas inueni. Eóque subnixus testimonio, eidem illas inscripsi: & quaque earum suo loco ipsi (vt ex cuius emanaverit officina) assignaui. Commendatur in illa mysterium dominicæ natuitatis ob ineffabilem filij dei benignitatem: qui de matre virgine dignatus est nostræ substantiæ formam assumere, ad redimendum genus humanum misera captivitate diaboli detentum. Insuper virginalis integritas matris dei ostenditur non fuisse læsa in partu illo admirabili, & naturali rerum sensibilium similitudine & figuris mysticis veteris testamenti: ad præsignificandum hoc miraculum à deo quondam exhibitis. Appli cantur deinde figuræ illæ frondentis virgæ & rosidi velle ris convenienter & rectè ipsi rei subiectæ: ostendunturque ipsi Christo congruenter adaptari, quemadmodum annotationes latius edisserent. I IANNOTATIONS. In primo versu. Splendor patris & figura. Hac appellazione Christus dei filius hic insinuatur: qui à beato Paulo in epistola ad Hebræos dicitur splendor gloriæ patris & figura substantiæ eius. Splendor inquam: quia candor est lucis æternæ & emanatio claritatis omnipotentis dei haud secus à patre prodiens atque splendor à luce. Figura verò substantiæ patris appellatur dei filius: quia character est & signaculum hypostaseos atque subsistentiæ patris, imagóque dei invisibilis. At verò dei filius tantæ sublimitatis & maiestatis, se conformauit homini: quoniam exinaniuit seipsum formam serui accipiens, in similitudinem hominum factus & habitu inuentus vt homo. 3 II Intertio versu. Adam vetus tandem lætus. Adam vetus dicitur primus parens: ex quo totum genus humanum secundu[m] carne[m] propagatum est. Verè aut vocatur in collatione ad Christu[m], te[m]poris ordine (si carne[m] attendas) illo posteriore[m]: qui nouus dicitur Ada[m], & salutis humanæ reparator ac author, quæadmodu[m] in 1. lib. 13 dictum est in expositione hymni Agnoscat omne seculum Q venisse

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EX PO. 241 Author of it: the venerable father Adam of Saint Victor, who, while he lived, adorned the religious house of Saint Victor in the suburbs of Paris, most observant of regular discipline, with the splendid brightness of his doctrine and the holiness of his life. In whose possession I found both this prose and very many others, noted in their proper places and to be noted hereafter, ascribed to him as author. And relying on that testimony, I inscribed them to him: and each of them in its own place I assigned to him (as from whose workshop it had come forth). In this one is commended the mystery of the Lord’s nativity, because of the ineffable kindness of the Son of God: who from a virgin mother deigned to assume the form of our substance, in order to redeem the human race held in the miserable captivity of the devil. Moreover, the virginal integrity of the Mother of God is shown not to have been harmed in that wonderful birth, and by the natural likeness of sensible things and by the mystical figures of the Old Testament, which had long ago been shown by God in order to prefigure this miracle. Then those figures of the leafy rod and the dewy fleece are fittingly and rightly applied to the matter itself; and they are shown to be suitably adapted to Christ himself, as the annotations will explain more fully. I IANNOTATIONS. On the first verse. Splendor of the Father and image. By this title Christ the Son of God is here signified: who is called by blessed Paul in the Epistle to the Hebrews the brightness of the Father’s glory and the image of his substance. Brightness, I say: because he is the radiance of eternal light and the emission of the splendor of almighty God, proceeding no differently from the Father than brightness from light. But the Son of God is called the image of the Father’s substance, because he is the character and seal of the hypostasis and subsistence of the Father, and the image of the invisible God. But then the Son of God, of such exaltation and majesty, made himself conformable to man: for he emptied himself, taking the form of a servant, being made in the likeness of men and found in habit as a man. 3 II On the third verse. Old Adam at last rejoicing. Old Adam is called the first parent: from whom the whole human race was propagated according to the flesh. But truly he is called, in comparison with Christ, later in the order of time (if you regard the flesh): who is called the new Adam, and the restorer and author of human salvation, as was said in book 1, chapter 13, in the exposition of the hymn “Let every age acknowledge that he has come”

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EX PO. 245 In corio nucis, carne significat salvatoris: quæ habuit in se asperitatem vel amaritudine passionis. In nucleo, interiorem declarat dulcedinem deitatis: quæ tribuit pastum & luminis subministrat officium. In testa lignum interserens crucis, quod non discreuit id quod foris & intus fuit: sed quæ terrena & coelestia fuerunt mediatoris, ligni interpositione socialuit dicente beato apostolo. Quia ipse per sanguinem crucis suæ pacificauit omnia quæ in coelis sunt & quæ in terris. Hæc Augustinus. Ex quibus verbis credibile est desumptam esse præsentem huius prosæ materia. Quinimmo in eode[m] sermone adducitur ab Augustino ex plum de virga Aaron arida quæ diuina virtute floruit & protulit amygdala: ad confutationem ludæorum. Et idem exemplum affertur in hac prosa versu vndecimo & decimoquinto, ex eiusdem sermonis (vt reor) sententia. Insuper tria illa beneficia quæ per nucem præstantur hominibus, modo nominata: vtpote vnectio, lumen, & esca, etiam Christo mysticè congruunt. Enimuero ipse liquidis peccato ac ægrotis est spiritualis vnectio: per gratiam sanâ- tem vlcera peccatorum. Idem quoque est lumen spirituale cæcos illuminans, & tenebras ignorantiæ mentibus humanis expellens. Demùm ipse nutrimentum est & spiritualis alimonia bonis & rectis corde: quos & sua pascit doctrina & saginat sacratissimo corpore. Ego (inquit) sum panis vivus qui de coelo descendi. Et rursum. Venite ad me omnes qui laboratis & onerati estis, & ego reficiam vos. Hæc autem applicatio mystica trium nucis effectuum ad Christum, explicatur succincte in vicesimo versu huius prosæ. 21. In vicesimoprimo versu. O quam dulce sacramentu[m] Hic versus tertiam nucis vtilitatem Christo iam applicatam, clarius elucidat: ostendens quomodo ipse est esca fide libus. Magnum (inquit) illud est sacramentum & admirable mysterium, quòd Christus carnem suam præstat in cibum & panem vivificum populo Christiano, in sanctissimo eucharistiæ sacrameto. Porro foenum carnis vocat hic author sacratissimam Christi carnem, propter naturæ ipsius infirmitatem & fragilitatem, quam ex dispensatoria quædam dignatione habuit ante passionem. alludens propemodum ad illud verbum Esaiæ. Omnis caro foenum: & omnis gloria eius quasi flos agri. Exiccatum est foenum & Q iii ccidit

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EX PO. 245 In the husk of the nut it signifies the Savior’s flesh, which had in itself the harshness, or bitterness, of the Passion. In the kernel it declares the inward sweetness of the Godhead, which gives nourishment and provides light. In the shell, interposing the wood of the cross, it did not separate that which was without and within: but it united the earthly and heavenly things of the mediator by the interposition of the wood, as the blessed apostle says: Because he himself through the blood of his cross made peace in all things that are in heaven and that are on earth. This is Augustine. From these words it is credible that the present matter of this prose was taken. Indeed, in that same sermon Augustine cites the example of the rod of Aaron, dry, which by divine power blossomed and brought forth almonds, for the refutation of the Jews. And the same example is brought forward in this prose in the eleventh and fifteenth verse, according to the sense of that same sermon, as I judge. Moreover, those three benefits which are bestowed on men through the nut, just now named, namely anointing, light, and food, also mystically correspond to Christ. For indeed he is a spiritual anointing for the wet and sick, by healing grace the wounds of sinners. He is likewise the spiritual light, enlightening the blind and driving the darkness of ignorance from human minds. Finally, he is nourishment and spiritual sustenance for the good and upright in heart, whom he both feeds with his doctrine and fills with his most holy body. I am, he says, the living bread who came down from heaven. And again: Come to me, all who labor and are burdened, and I will refresh you. This mystical application of the three effects of the nut to Christ is explained briefly in the twentieth verse of this prose. 21. In the twenty-first verse. O how sweet a sacrament This verse more clearly explains the third usefulness of the nut, already applied to Christ, showing how he himself is food for the faithful. Great, he says, and marvelous is that sacrament and admirable mystery, that Christ gives his flesh as food and life-giving bread to the Christian people, in the most holy sacrament of the Eucharist. Moreover, this author here calls the most sacred flesh of Christ “the hay of the flesh,” because of its own weakness and fragility of nature, which he had before the Passion by a certain dispensatory condescension, alluding almost to that saying of Isaiah: All flesh is grass, and all its glory like the flower of the field. The grass has withered and Q iii ccidit

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P R O S A. 246 Esa. 40 cecidit flos, quia spiritus domini insufflauit in illo. Verè foenum est populus. Per frumentum verò intelligitur his panis ille supercælestis & viuificus: qui in frumento & triticei panis specie exhibetur fidelibus in communionem. Itaque Christus foenum carnis in frumentum conuertit fidelibus: quia suum sacratissimum corpus in cibum salutarem ipsis confert, sub frumenti specie & forma consecratum. 22 In vicesimosecundo versu. Quos sub vmbra sacramenti. Non dicitur hic vmbra sacramenti: figura, species & imago ipsius sacramenti eucharistiæ, solum repræsentas ipsum & non verè continens, vt scilicet vmbra distingua- < Heb. 9> tur contra veritatem. Quo quidem modo in veteri testamento agnus paschalis, manna in deserto, panesque propositionis & cæteræ figuræ dicebantur vmbra sacratissimi sacramenti altaris: quia illud præfigurabant, quo etiam modo ab apostolo dicitur lex habuisse vmbram futurorum bonorum. Nam eo modo populus Christianus non habet vmbram huiusce sacramenti communionis: sed ipsam rem & veritatem. Verùm quoniam illa, nuda non cernitur, sed adoperta speciebus panis & vini, & quasi velamine quoda[m] aut vmbraculo objecta: vt non conspicua sit oculis nostris sacra Christi caro neque sanguis in propria ac naturali sua specie ac forma: idcirco sub vmbrâ sacramenti dicitur ipsos tideles Christus hic pascere, oraturque obnixius, vt positahuiusmodi vmbra & velamine specierum: nos in regno cælorum pascat revelata iam facie, sui diuini vultus præsentia. Quod nobis concedat ipse superbonus & misericors dominus: benedictus in secula. Amen. In epiphania domini. Estæ Christi omnis Christianitas celebret. Quæ mi- Fris sunt modis ornata: cunctisque ueneranda popu- lis. Per omnitenentis aduentum atque uocationem gentium. Vt natus est Christus: est stella Magis uisa lu- cida. At

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P R O S A. 246 Isa. 40 The flower has withered, because the Spirit of the Lord has blown upon it. Truly the people is grass. By the grain, however, is understood that bread which is above heaven and life-giving: which is offered to the faithful in communion under the appearance of grain and wheat bread. Therefore Christ turns the grass of the flesh into grain for the faithful: because he gives his most sacred body to them for saving food, consecrated under the appearance and form of grain. 22 In the twenty-second verse. Those under the shadow of the sacrament. It is not here called the shadow of the sacrament: figure, species, and image of the sacrament itself of the Eucharist, representing it only and not truly containing it, so that shadow may be distinguished from truth. In this way, in the Old Testament, the paschal lamb, the manna in the desert, and the bread of the proposition, and the other figures, were called the shadow of the most holy sacrament of the altar: because they prefigured it, in the same way as the Apostle says that the law had the shadow of the things to come. For in that way the Christian people does not have the shadow of this sacrament of communion, but the thing itself and the truth. But since that, naked, is not seen, but is covered with the appearances of bread and wine, and as if set before our eyes by a certain veil or shadow, so that the sacred flesh of Christ and his blood are not visible to our eyes in their proper and natural species and form: therefore Christ is said here to feed the faithful under the shadow of the sacrament, and we pray most earnestly that, this shadow and veil of the appearances being removed, he may feed us in the kingdom of heaven, now with the revealed face of his divine presence. May that same most good and merciful Lord grant this to us: blessed for ever. Amen. On the Epiphany of the Lord. All Christianity should celebrate Christ’s feast. How marvelously is it adorned: and venerated by all peoples. By the coming of the Almighty and the calling of the nations. As Christ was born: the bright star was seen by the Magi. At

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EXPO. 249 ipse dominus omniu[m] pro sua admirabili humilitate & dignatione inclinavit se subter manus famuli sui Ioan[n]is, in- clyti quidem & præclari. < Matth. 3> Quam inclinationem admirans Ioannes: recusauit ipsius Christi baptizandi munus in prin- cipio. Domine, inquit, ego à te debeo baptizari: & tu ve- nis ad me. Porro subtrus præpositio, quam vulgaris gram- maticorum turba cæteris annumerat præposicionibus v- trúque casum habentibus: nó est in vsu apud probatos au- thores Latinos, sed tantummodo præpositio subter, eiusde[m] cum barbara illa & minus recepta dictione significatio[n]is. Quocirca hoc loco potius subter manus quam subtras le- gendum céserem: ne in ea oratione admittatur barbaries. Est autem subter oppositæ significationis ad præpositione[m] super: & modo cum accusatiuo ponitur, modo cum abla- tiuo, vt mergus auis subter aqua impune narat. Virgilius. Ferte iuuat densa subter testudine casus. Interdum sine ca- su pro aduerbio ponitur. Plautus. Hinc atque hinc super subterque premor angustiis. 7 In specie, ipsum alitis innocuæ. Alitem innocu[m] vo- cat hic author columbam: quia felle caret, nemine rostro lædit, & simplicitatem fraudis nesciam præfert. In specie etenim columbæ spiritus sanctus super Christum cu[m] ba- < Matth. 3> ptizaretur in Iordane apparuit, vnxitque cum donis gra- tiæ suæ præ omnibus sanctis. Non quidem tunc primum: quasi ante nó fuisset Christus vnectioe spiritus sancti per- fusus, sed ab ipso co[n]ceptionis articulo, & in primo (vt ita dixerim) sanctæ incarnationis momento. Verùm cum ba- < Matth. 3> ptizaretur Christus: spiritus sanctus tûc in specie colum- bæ apparens sensibili signo manifestauit illam excellenté vnctionem in Christo ab ipso ortus sui secundum carnem primordio esse factam. Et ergo hic & in tempore baptismi spiritus sanctus dicitur vnxisse Christum: eo loquendi ge- < Ioan. 1> nere quo quicquam tunc fieri dicitur cum ipsum aliis ma- < Es. 11> nifestatur & declaratur. Fuit & semper spiritus sanctus, mæsione pectoris Christi contentus. Nam postea nunqua[m] ab eo discessit: sed mansit super ipsum vt ait euagelista, & requieuit super eü, sicut prædixerat propheta. Sola siqui- dem culpa abigit ab homine spiritum sanctum. Christus autem culpæ prorsus fuit exper. 8 Veteris oblitæ sermonis. Cum ante immissum vni- < versale>

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EXPO. 249 the Lord himself, in his admirable humility and condescension, bent down under the hands of his servant John, indeed illustrious and most renowned. < Matth. 3> Admiring this inclination, John at first refused the office of baptizing Christ. “Lord,” he said, “I ought to be baptized by thee: and dost thou come to me?” Moreover, the preposition subtrus, which the common crowd of grammarians numbers among the other prepositions that govern both cases, is not in use among approved Latin authors, but only the preposition subter, with the same meaning as that barbarous and less accepted word. For this reason, in this place I would rather read subter manus than subtras, lest barbarism be admitted into that speech. Now subter is of opposite meaning to the preposition super: and sometimes it is used with the accusative, sometimes with the ablative, as “the mergus bird swims safely under the water.” Virgil. “It is good to endure under the dense covering of the testudo.” Sometimes it is used without a case, as an adverb. Plautus. “On this side and on that I am pressed above and below by narrowness.” 7 In a special sense, the harmless bird itself. Here the author calls the dove a harmless bird: because it lacks gall, harms no one with its beak, and displays simplicity, ignorant of deceit. In a special sense, indeed, the Holy Spirit appeared in the form of a dove upon Christ when he was baptized in the Jordan, and anointed him with the gifts of his grace above all the saints. Not indeed then for the first time, as though Christ had not before been endowed with the anointing of the Holy Spirit, but from the very moment of conception, and in the first moment, so to speak, of holy incarnation. But when Christ was baptized: then the Holy Spirit, appearing in the form of a dove, made manifest by a visible sign that that excellent anointing in Christ had been made from the very beginning of his earthly birth. And therefore here, and at the time of baptism, the Holy Spirit is said to have anointed Christ: in that manner of speaking by which something is said to be done at the time when it is manifested and declared to others. The Holy Spirit was, and always remained, content with the dwelling of Christ’s breast. For afterwards he never departed from him: but remained upon him, as the evangelist says, and rested upon him, as the prophet had foretold. For guilt alone drives the Holy Spirit away from a man. But Christ was entirely free from guilt. 8 Of the forgotten ancient saying. When, before the universal sending forth...

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P[RO]S A. < Gen. 6> versale diluuium, omnis caro corrupisset viâ suam: deus ipse tactus dolore cordis intrinsecus & præcauens in futu tum, dixerat vt habet Genesis. Poenitet me fecisse hominem. Nunc autem illius sermonis immemor, & mutato in foeliciorem sortem rerum humanarum statu, immò iâ per Christum placatus pater cælestis homini: hanc cælitus didit vocem tempore baptismationis ipsius Christi. Hic est filius meus dilectus in quo mihi complacui, ipsum audite. < Math. 3> Cæterum illud verbum, Hodie te fili mi genui, hic in litera expressum, non ex euangelio describente vocem patris cælo delapsam desumptum est, vt cætera hic adducta verba, sed ex psalmo secundo, vbi propheta in persona fili < Psal. 2> dei ait, dominus dixit ad me: filius meus est tu, ego hodie genuite. Hic tamen ab authore etiam illud assertur: quoniam confirmatum est & clarius explicatiuum illius sententiæ in voce paterna contentæ. Hic est filius meus dilectus. Est enim & alia testificatio filiationis dei: quam habet Christus ad patrem. 9 Huic omnes auscultate populi. Ausculto, as, cum accusatiuo, significat audire. Plautus. Tum illum submissèloquentem auscultabam. Cum datiuo verò positum, significat obedire & obtemperare. Terentius in Andria. Paphilum ne adiutem, an auscultem sent. Et hoc secundo modo hic sumitur. In eodem festo epiphaniæ, alia prosa. Piphaniam domino canamus gloriosam. Quæ elem dei uere magi adorant. Immensam Chaldei cuius Persæq[ue] uenerantur potentiam. Quem cuncti prophetæ præcinuere uenturum: gentes ad saluandas. Cuius maiestas ita est inclinata, ut assumeret scrui formam. Ante secula qui deus & tempora: homo factus est ex Maria. 3 Balaam de quo uaticinans, exibit ex Iacob rutilans inquit stella. Et confringet ducum agmina regionis Moab, maxima potentia. Cui magi munera deferunt præclara, aurum simul thus & myrrham. Thure

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P[RO]S A. < Gen. 6> the universal flood, all flesh had corrupted its way: God himself, touched with grief of heart within, and foreseeing in the fu- ture, had said as Genesis has it: It repents me that I have made man. But now, forgetful of that saying, and with the state of human affairs changed to a happier condition, indeed now through Christ the heavenly Father being reconciled to man, he uttered this voice from heaven at the time of Christ’s baptism. This is my beloved Son, in whom I am well pleased; hear him. < Math. 3> Moreover, that saying, Today have I begotten thee, my son, here expressed in the text, was not taken from the Gospel recounting the voice of the Father falling from heaven, as were the other words cited here, but from Psalm 2, where the prophet in the person of the Son says: < Psal. 2> of God, the Lord said to me: Thou art my Son; this day have I begotten thee. Here, however, the author also asserts that it is confirmed and more clearly explained in that sentence contained in the paternal voice: This is my beloved Son. For there is also another testimony of the Sonship of God which Christ has with the Father. 9 To him let all the peoples give heed. Ausculto, as, with an accusative, means to hear. Plautus: Then I was listening to him speaking softly. With a dative, however, it means to obey and comply. Terence in Andria: Whether I should help Paphilus, or obey him. And in this second manner it is taken here. On the same feast of Epiphany, another prose. Let us sing gloriously of the Epiphany to the Lord, whom the wise men of God truly adore. The Chaldeans and Persians venerate his immense power. Whom all the prophets had foretold would come: to save the nations. His majesty is so humbled that he would assume the form of a servant. He who before the ages is God and time: has become man from Mary. 3 Balaam, of whom prophesying, there shall come forth from Jacob a shining star, he says. And he shall break the ranks of the leaders of the region of Moab, by greatest power. To him the Magi bring splendid gifts, gold together with frankincense and myrrh. With frankincense

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PROSA. conferentia declarationem, non hic denuo posthac repetentur, ne huiusmodi repetitio prolixitatem ingerat & tædium lectori, sed vt prius dicta habebuntur & superioribus in locis quærenda. 2 Immésum Chaldæi cuius. Chaldæa: Asiæ majoris est regio, Arabiæ contermina, in qua est Babylon ciuitas magna. Inde Chaldæi, illius regionis incolæ, circa syderum speculationem quondam intentissimi & exercitatissimi: qui etiam nonunquam Babylonij dicuntur. At Persia, , seu Persis, Persidis, vel Persida, , regio est orientalis iuxta Mediam, cuius incolæ dicuntur Persæ. Propertius. Per sarum statuit Babylona Semyramis vrbem. Nominantur autem hoc in loco Chaldæi & Persæ: quoniam Magi ad Christu cælesti ducatu profecti, ex illis regionibus aut co terminis fuerunt oriundi. 3 Quem cuncti prophetæ præcinuere. Non hic præcivere legendum est, vt mendori habent libri: sed præcivere. Quoniam sententia ipsa eo in loco requirit verbu[m] præteriti perfecti temporis, indicatiui modi, pluralis numeri, quod ordinetur cum nominativo cuncti prophetæ. Atqui præcino non facit præteritum præcini: sed præciniui sicut cætera composita à verbo cano no faciunt in præteritoni, more sui simplicis sed ut, vt concino co[n]cinui, succino succinul. Quòd autem prophetæ prænunciauerunt aduentum filij dei in mundum ad saluandum genus humanum: vsque adeo clarum est, vt attestatione no indigeat. 4 Balaam de quo vaticinatus. Vicesimum quartum libri Numeri, cap. refert de Balaam, quòd postquam deus posuit verba sua in ore eius: pro maledictione qua[m] intendebat proferens benedictione in populum Israel, hæc inter cætera vaticinatus est. Orietur stella ex Iacob, & consurget virga de Israel: & percutiet duces Moab. Quod qui dem oraculum licet nonnulli putent ad literam esse intelligendum de stella illa sensibili: quæ nuncia ortus saluatoris nostri Magis apparuit, potius tamen de Christo secundum sensum mysticum debet intelligi: qui stella est mystica, orta ex Iacob secundum carnis propaginem. Ipse itide virga est, propter regendi authoritatem & co[n]cendi virtutem, quæ consurrexit de Israel secundum humanitatem, confregitque duces Moab, nequitias scilicet spirituales, principatus

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PROSE. The declaration of the conference, which will not be repeated again hereafter, lest such repetition cause prolixity and tedium for the reader, but shall be taken as already said and to be sought in the places above. 2. “From whom the Chaldeans.” Chaldea is a region of Asia Minor, bordering on Arabia, in which is the great city of Babylon. Hence the Chaldeans, the inhabitants of that region, were once most intent and skilled in the observation of the stars; they are also sometimes called Babylonians. But Persia, or Persis, Persidis, or Persida, is an eastern region next to Media, whose inhabitants are called Persians. Propertius: “Semiramis set Babylon in Persia.” Now the Chaldeans and Persians are named in this place because the Magi, having set out under heavenly guidance to Christ, were descended from those regions or from neighboring ones. 3. “Which all the prophets foretold.” Here it should not be read as præcivere, as the books have in error, but præcinuere. For the sense itself in that place requires a verb in the past perfect tense, indicative mood, plural number, agreeing with the nominative “all the prophets.” Yet præcino does not form the preterite præcini, but præcinui, just as the other compounds of the verb cano do not form the preterite in præteritoni, after the manner of the simple verb, but rather, as concino gives concinui, succino succinui. That the prophets foretold the coming of the Son of God into the world to save the human race is so clear that it needs no testimony. 4. “Balaam, of whom he prophesied.” The twenty-fourth chapter of the book of Numbers tells of Balaam, that after God had put his words into his mouth, instead of the curse he intended to utter, he pronounced a blessing on the people of Israel, and among other things prophesied this: “A star shall arise out of Jacob, and a rod shall rise out of Israel: and it shall strike the leaders of Moab.” Although some think that this oracle should be understood literally of that visible star which, announcing the birth of our Savior, appeared to the Magi, nevertheless it ought rather to be understood of Christ according to the mystical sense: who is the mystical star, sprung from Jacob according to the descent of the flesh. He is likewise the rod, because of his authority to rule and his power to strike down, who rose from Israel according to his humanity, and crushed the leaders of Moab, that is, the spiritual wickednesses, principalities

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EXPO. 355 per prophetam dicitur. Computruerunt lumenta in stercore suo. Lumenta quoque in stercore putrescere: est carnales homines in foetore luxuriæ vitam finire. Myrrham ergo deo offerimus: quando hoc mortale corpus à luxuriæ putredine per condimentum continentia custodimus. Hæc Gregorius. I In die sancto paschæ. Victimæ paschali laudes immolat Christiani. 2 Agnus redemit oves: Christus innocens patri reconciliauit peccatores. 3 Mors & uitæ duello co[n]fluxere mirado dux uitæ mortuus regnat uiuus. 4 Die nobis Maria, quid uidisti in uia? Sepulchrum Christi uiuentis, & gloriam uidi resurgentis? Angelicos testes, sudariu[m] & uestes, surrexit Christus spes mea, præcedet suos in Galilæa. 8 Credendum est magis soli Mariæ ueraci, quàm Iudæorum turbæ fallaci. Scimus Christu[m] surrexisse à mortuis uere, tu nobis victor rex miserere. Amen. Hæc prosa neque omnino rythmica est neque omnino soluta, sed vtriusque aliquid sorutur ac participat. Siquidem in nonnullis versibus in medio & fine servatur similis cadetia & exitus dictionum in consimilis soni syllabas: vt in quarto versu & deinceps, in quo ad rythmicæ orationis accedit speciem. At in versibus ipsis & clausulis sententiarum: nequaquam certus co[n]spicitur numerus syllabarum determinata lege seruatus, in quo cu[m] oratione omnino soluta co[n]uenientiam habet & affinitatem. Est autem huius prosæ sermo dramaticus, id est diuersis inductis personis in modum dialogi interlocutorius. Nam post incitationem totius populi Christiani ad concinendas Christo laudes qui nos à morte redemit: inducitur populus fidelis interrogans beatam Mariam Magdalenam quid testimoni de resurrectione domini viderit in via: cum iret ad visendum domini sepulchrum. Deinde ipsa respondens: multiplex

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EXPO. 355 it is said by the prophet: “The eyes have decayed in their own dung.” By eyes rotting in dung is meant that carnal men end their life in the stench of lust. Therefore we offer myrrh to God when, by the seasoning of continence, we keep this mortal body from the corruption of lust. This is Gregory. On the holy day of Easter. The Christian offers praise as a sacrifice to the Paschal victim. 2 The Lamb redeemed the sheep: Christ, innocent, reconciled sinners to the Father. 3 Death and life have contended in a wondrous duel: the leader of life, though dead, reigns alive. 4 Tell us, Mary, what did you see on the way? The tomb of the living Christ, and the glory of the risen one? Angelic witnesses, the napkin and the linen cloths; Christ, my hope, has risen, and he will go before his own into Galilee. 8 More should be believed from Mary alone, truthful, than from the deceitful crowd of the Jews. We know that Christ has truly risen from the dead; you, conqueror and king, have mercy on us. Amen. This prose is neither wholly rhythmic nor wholly free, but partakes of both. For in certain verses a similar cadence is preserved in the middle and at the end, and the endings of the words fall into similar-sounding syllables: as in the fourth verse and following, where it approaches the character of rhythmic speech. But in the verses themselves and the clausulae of the sentences, no fixed number of syllables is clearly seen to be kept by a determined rule, in which it has agreement and affinity with entirely free prose. Now the language of this prose is dramatic, that is, conversational in the manner of dialogue, with different persons introduced. For after the exhortation of the whole Christian people to sing praises to Christ, who redeemed us from death, the faithful people are brought in asking the blessed Mary Magdalene what testimony she saw on the road concerning the resurrection of the Lord, as she went to see the Lord’s tomb. Then she herself, answering: multiplicity

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PROSA. multiplex affert testimonium peractæ resurrectionis dominicæ. Demùm fidelis populus fidem Mariæ verbis præstandam astruens: de gloriosa domini resurrectione indubitatem profert suam sententiam. IANNOTATIONIS. In primo versu. Victimæ paschali. Victimæ paschalis est dominus noster Iesus Christus: in die paschæ pro nobis immolatus. Etenim pascha nostrum (vt ait Paulus) immolatus est Christus. Huic autem immolare laudes dicuntur Christiani: cum debitas illi persoluunt laudes & gratiarum actiones. Nam huiusmodi laudatio, sicut & omnis nostra operatio quæ ad dei gloriam ac honorem rite fit est quædam spiritualis immolatio sive sacrificium, secundum illud verbum prophetæ in psalmo. Dirigatur oratio mea sicut incensu in co[n]spectu tuo: eleuatio manu[m] mearu[m] sacrificium vespertinum. Incensum autem adolebatur in altari pro sacrificio: secundum veteris legis instituta. Psal.140 2 In secundo versu. Agnus redemit oves. Agnus: Christus. Ipse enim verus est agnus qui absulit peccata mundi. Oves: genus humanu[m], populúsque fidelis. de quo propheta in psalmo. Nos autem populus eius & oves pascuêcius. Et de quo dominus in euangelio. Animam meam ponno Ioan.1 Psal.94 Ioan.10 In tertio versu. Mors & vita duello. Duellum dicitur bellum quod duabus partibus de victoria contendentibus committitur: non tantum duorum (vt quidam autumant) sed etiam multorum, & ipsorum exercituum: duas quæ co[n]tendant partes constituentium. In passione autem Christi magnum fuit certamen inter mortem & vitam. N[on]a[m] mors ipsa corporis: primum vitam naturæ in Christo ad tempus extinxit. Verum vita Christi post triduum recepta per resurrectionem: & mortem naturæ in ipso, & in nobis geminam quoque mortem destruxit, spiritus inquam & carnis. Spiritus quidem: quia conuiuificauit nos Christo & suscitauit à peccato. Carnis vero: quoniam illa Christi vita, viam à nobis & exemplum reditus ad immortalem vitam per futuram resurrectionem præbuit. Quare in eo co[n]flictu vita longe valentior apparuit: & insigni potita est victoria. quandoquidem Christi vita triplicem p[er] oligavit mortem simplam scilicet & vnicam in ipso, & duplicem in nobis. Adde quòd mors ipsa: non perpetuo sed exiguo

Transcription: Translated (English)

PROSE. bears abundant witness to the accomplished resurrection of the Lord. Finally, the faithful people, affirming that faith must be given to the words of Mary, puts forward its own assured judgment concerning the glorious resurrection of the Lord. ANNOTATION. On the first verse. “Victimæ paschali.” The victim of the Pasch is our Lord Jesus Christ, sacrificed for us on the day of Passover. For “our Passover,” as Paul says, “is Christ who has been sacrificed.” But Christians are said to offer praises to him when they render the praises and thanksgivings due to him. For such praise, as also every action of ours that is rightly done for the glory and honor of God, is a kind of spiritual oblation or sacrifice, according to that word of the prophet in the psalm: “Let my prayer be directed as incense in thy sight; the lifting up of my hands as the evening sacrifice.” But incense was burned on the altar as a sacrifice, according to the ordinances of the old law. Psal. 140 2 On the second verse. “The Lamb has redeemed the sheep.” The Lamb: Christ. For he himself is the true Lamb who has taken away the sins of the world. The sheep: the human race and the faithful people, of whom the prophet says in the psalm, “But we are his people and the sheep of his pasture.” And of whom the Lord says in the Gospel, “I lay down my life.” Ioan. 1 Psal. 94 Ioan. 10 On the third verse. “Death and life in a duel.” A duel is called that war which is engaged between two sides contending for victory: not only of two, as some think, but also of many, and even of armies themselves, constituting two opposing parties. But in the passion of Christ there was a great struggle between death and life. For death itself, the death of the body, first extinguished for a time the life of nature in Christ. But the life of Christ, restored after three days by the resurrection, destroyed both the death of nature in him and also in us a twofold death: of spirit, I mean, and of flesh. Of spirit, indeed, because he made us alive together with Christ and raised us up from sin. Of flesh, however, because that life of Christ provided for us the way and example of return to immortal life through the future resurrection. Therefore in that conflict life appeared far stronger and gained a notable victory, since the life of Christ overcame a threefold death: the single and unique death in himself, and the twofold death in us. Add that death itself was not perpetual, but brief

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PROSA. sicut ante mortem suam prædixerat. Cæterum quoniam præcedo, verbum est significans motum ad locum: dicendum est hoc loco in septimo versu, præcedet suos in Galliam: sicut etiam litera habet euangelica. Qui verò in Galilea dicunt, pluris facere videntur rythmum, & consonantiam postremæ dictionis cum media eiusdem versus in exitu syllabarum, quam orationis latinæ rectitudinem, cu[m] tamen rythmus omnis sine debita sermonis congruitate: sit insulsus ac ineptus: & congruentia orationis sine rythmo sit recipienda, rythmus aute[m] sine congruentia, nequaquam. 8 In octauo versu. Credendu[m] est magis. Sane vni veraci quam pluribus mendacibus est potius adhi benda fides. Maria autem Magdalena, etsi tunc sola fuerit cum omnium prima vidit dominum resuscitatum, & accepit ab eo mandatum annunciandi resurrectionem eius aliis, verax tamen fuit. Turba autem Iudæorum, scribarum & pharisæoru[m] data pecunia inducens custodes sepulchri, quòd dicerent ipsis dormiétibus discipulos Christi venisse & corpus illius mortuum sustulisse, vt hoc commento negarent resurrectionem, erat mendax. Potius igitur soli Mariæ quàm turbæ Iudaicæ præstanda est fides. Verùm quæ in principio sola fuerat nuncia & testis resurrectionis, postea multos habuit & discipulos & sanctas mulieres idem testificantes, quare illis omnibus merito accedendu[m]. 1 In festis paschalibus, de beata uirgine. Irgini Mariæ laudes intonent christiani. 2 Eua tristis abstulit sed Maria protulit natu[m], qui redemit peccatores. 3 Mors & uita modulo conuenere mirando, Mariæ filius regnat uiuus. 4 Dic nobis Maria, uirgo clemens & pia. 5 Quomodo facta es genitrix, cu[m] tu sis plasma de te nascentis? 6 Angelus est testis, ad me missus cælestis. 7 Processit ex me spes mea, sed incredula manet Iudæa. 8 Credendu[m] est magis soli Gabrieli forti, q[uæ] Iudæorum prauæ cohorti. 9 Scimus Christum processisse de uirgine uerè, tu nobis nate rex miserere. Amen. Hæc

Transcription: Translated (English)

PROSE. as he had foretold before his death. Moreover, since præcedo is a word signifying movement toward a place: it should be said in this passage, in the seventh verse, he will go before his own into Galilee: as also the evangelical letter has it. But those who say in Galilee seem to value rhythm and the consonance of the final word with the middle of the same verse in the ending of the syllables more than the correctness of Latin speech, since nevertheless every rhythm, without due conformity of speech, is insipid and inept; and the conformity of speech without rhythm is to be accepted, but rhythm without conformity, by no means. 8 In the eighth verse. It is to be believed more. Certainly faith ought rather to be given to one truthful person than to many liars. Mary Magdalene, although then alone, was the first of all to see the risen Lord, and received from him the command to announce his resurrection to others; she was nevertheless truthful. But the crowd of Jews, the scribes and Pharisees, having given money to the guards of the tomb, so that they should say that while the disciples of Christ were sleeping they had come and taken away his dead body, in order by this invention to deny the resurrection, was lying. Therefore faith should rather be given to Mary alone than to the Jewish crowd. Yet she who at first had been the sole messenger and witness of the resurrection, afterwards had many others, both disciples and holy women, bearing the same witness, and for that reason all of them are rightly to be believed. 1 At the Paschal feasts, concerning the Blessed Virgin. Let Christians sound forth praises to the Virgin Mary. 2 Eve, sorrowful, took away, but Mary brought forth the child, who redeemed sinners. 3 Death and life met in a wondrous measure; Mary’s Son reigns alive. 4 Tell us, Mary, merciful and pious virgin. 5 How have you become the mother, when you are yourself the work of the one born from you? 6 The angel is witness, sent to me from heaven. 7 My hope has come forth from me, but unbelieving Judea remains. 8 It is more to be believed that the strong Gabriel alone, than the perverse company of the Jews. 9 We know that Christ truly proceeded from the Virgin; O king, born to us, have mercy. Amen. These

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Transcription: ATR-1

PROSA. Latitiæ primordia Fuderunt in ecclesia. 14 O Maria Magdalena: Audi uota laude plena. Apud Christum: chorum istum Clementer concilia. 15 Vt fons summæ pietatis Qui te lauit à peccatis, Servos suos at que tuos Mundet data uerua. Amen. Hæc prosa, certa rythmi lege & forma est contexta. Nam vt plurimum quisque versuum tres habet clausulas rythmicas, quarum vnaquæque septem complectitur syl labas, penultimamque earum breuem. Duæ quidem earu[m] similem adinuicem habent syllabarum desinentiam. Tertia verò vnius versus habet responsum ad tertiam clausulam versus proxime sequentis. Quòd si plures tribus in eodem versu fuerint clausulæ, frequenter duæ primæ inter se habent musuum responsum, & duæ postremè seruat adinuicem terminalem consonantiam. Nam ad ornatum ipsius rythmicæ compositionis gratioremque sonoritate[m], occurit frequenter in diuersis versibus ipsius rythmi eua riatio, quæ potius inter legendum ab vnoquoque poterit haud magno impendio deprehendi, quàm certa lege describi. In ea celebratur ipsius Christi resurgentis virtus & gloria beatæque Mariæ Magdalenæ singularis prærogatiua, quòd prima omnium Christum à mortuis resuscitatu[m] conspexerit: & ad apostolos tanti gaudij nuncia fuerit. Como[m]e inoratur & multiplex excellentia tam sanctæ Christi amatricis: & ad sacrosanctam dei matrem tum ob nominis comunionem, tum ob præclara merita ac opera ipsius in suo gradu ac ordine sit comparatio. Quocirca & hæc prosa in beatæ Mariæ Magdalenæ solennitate solet etiam à multis non immerito decantari. IANNOTATIONES. In secundo versu. Victo rege sceleris. Rogé sceleris vocat author Sathanam, quòd ad omne scelus & nephas homines impellere non desistit. Adinuenit enim ipse sui à deo auersioe peccatum, & illud in omnes spargere tentat: quasi in regno peccati sceptra tenens. Quemadmodum deus à propheta dicitur rex virtutum & dominus virtutu[m], quia omnis virtutis est author &

Transcription: Translated (English)

PROSE. The beginnings of joy were poured out in the church. 14 O Mary Magdalene: Hear the vows full of praise. With Christ, graciously bring this choir together. 15 As the fountain of highest mercy, Who washed you from sins, May he cleanse his servants and yours with the grace given. Amen. This prose is composed with a fixed law and form of rhythm. For for the most part each verse has three rhythmic clauses, each of which contains seven syllables, and the penultimate syllable of each is short. Two of them indeed have a similar ending of syllables. The third, however, of one verse has its response to the third clause of the next verse. But if there are more than three clauses in the same verse, often the first two have mutual correspondence with each other, and the last two preserve a terminal consonance with each other. For the adornment of the rhythmic composition itself and for a more pleasing sound, variation in the rhythm occurs frequently in different verses, which can more readily be detected by any reader while reading than be described by a fixed rule. In it is celebrated the power and glory of Christ rising again, and the singular prerogative of the blessed Mary Magdalene, since she first of all saw Christ raised from the dead and was messenger of so great a joy to the apostles. There is also recalled the manyfold excellence of so holy a lover of Christ, and a comparison is made with the most holy Mother of God, both because of the common sharing of the name and because of her distinguished merits and works in her rank and order. Wherefore this prose is also customarily sung by many, and not without reason, on the solemnity of blessed Mary Magdalene. ANNOTATIONS. On the second verse. Victor over the king of wickedness. The author calls Satan the king of wickedness, because he does not cease to drive men toward every crime and impiety. He himself invented sin by his turning away from God, and tries to spread it among all, as though holding the scepters in the kingdom of sin. Just as God is called by the prophet the king of powers and the lord of powers, because he is the author of all power and

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Transcription: ATR-1

EXPO. 263 & in regno virtutum cunctis præsidentes dominatur. < Ioan. 20> 4 In quarto versu. Facta est prænuncia. Nam cu[m] seipsum manifestasset illi Iesus, dixit ei. Vade ad fratres meos & dic eis. Ascendo ad patrem meum & patrem vestrum deu[m] meu[m] & deu[m] vestrum: Deinde subiungit evangelista. Venit Maria Magdalena annuncians discipulis quia vidi dominum, & hæc dixit mihi. 7 In septimo versu. Hæc est illa foemina. Lucas capitulo septimo hanc salutarem describit conversionem & poenitentiam huius sanctæ mulieris, quæ prius erat in ciuitate peccatrix. Sed abegnissimo animarum medico sanata: audiuit hanc vocem consolatoriam. Dimissa sunt ei peccata multa: quouiam dilexit multum. Et rursum. Fides tua te saluam fecit, vade in pace. 10 In decimo versu. O Maria stella maris. Hæc In- < Luc. 7> uocation non ad sacrosanctam dei matrem dirigitur: vt facile quis putare posset ob eas denominationes præclaras in hoc versu contentas quæ etiam illi conveniunt, sed ad beatam Mariam Magdalenam: vt ostendit sequens versus qui non nisi de Magdalena potest, intelligi. Dicitur autem ipsa Maria Magdalena stella maris, ratione interpretationis sui nominis, quippe Maria, stella maris interpretatur. Neque illi interpretationi dissonat res ipsa. In isto enim mari magno & spacioso præsentis mundi, peccatorum est directrix: vt ipsius exéplo perfugiant ad portum veniæ & sacræ poenitentiæ. Eadem quoque ratione dicitur mater pia omnium peccatorum, qui ipsius imitatione & exemplo prouocati, fructuosam agunt poenitentiam de præteritis malis, vitamque suam in meliorem frugem conuertunt. Eos enim ipsa quasi Christo gignit filios spirituales: quos suo ipsius exéplo ad bonu[m] puocat. 11 In vndecimo versu. Matri Christi coæquata. Non quidem dignitate & excellentia gratiæ aut gloriæ. Nam quantum ad hoc dicitur in eodem versu honore subdita < Luc. 1> illi: quæ nullius vnqua[m] sensit contagia culpæ, quæ & plena gratia, & in mulieribus benedicta ab angelo prædicata est. Sed Maria Magdalena dicitur matri Christi coæquata quantum ad nominis communionem & consortiu[m], quod eodem vocata sit nomine quo sacratissima dei mater. Vtriusque enim nomen: Maria. R illj In

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EXPO. 263 and in the kingdom of virtues, presiding over all, he rules. < John 20 > 4 In the fourth verse. The announcement was made. For when Jesus had manifested himself to her, he said to her: Go to my brethren and tell them: I ascend to my Father and your Father, to my God and your God. Then the evangelist adds: Mary Magdalene came announcing to the disciples that she had seen the Lord, and that he had said these things to her. 7 In the seventh verse. This is that woman. Luke, in chapter seven, describes the saving conversion and repentance of this holy woman, who had previously been a sinner in the city. But healed by the most gracious physician of souls, she heard this consoling word: Many sins are forgiven her, because she loved much. And again: Your faith has saved you; go in peace. 10 In the tenth verse. O Mary, star of the sea. This invocation is not directed to the most holy Mother of God, as one might easily think because of those noble titles contained in this verse, which also befit her, but to blessed Mary Magdalene, as the following verse shows, which can be understood only of Magdalene. Mary Magdalene is called star of the sea by reason of the interpretation of her name, for Mary is interpreted as star of the sea. Nor is the thing itself contrary to that interpretation. For in this great and spacious sea of the present world, she is the guide of sinners, so that by her example they may flee to the harbor of pardon and holy repentance. For the same reason she is also called the loving mother of all sinners, who, stirred by her imitation and example, perform fruitful repentance for past evils and turn their life to better ways. For in a certain sense she gives birth to them spiritually for Christ, and by her own example leads them to good. 11 In the eleventh verse. Equal to the Mother of Christ. Not indeed in dignity and excellence of grace or glory. For in this respect she is said in the same verse to be beneath her in honor, she who never felt the stain of guilt, and who was proclaimed by the angel as full of grace and blessed among women. But Mary Magdalene is said to be equal to the Mother of Christ insofar as the communion and sharing of the name is concerned, because she was called by the same name as the most sacred Mother of God. For the name of both is Mary. R to this In

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Transcription: ATR-1

PROSA. Princeps mundi tollitur, Et eius destruitur In nobis imperium. Dum tenere uoluit In quo nihil habuit, Ius amisit proprium. 5 Vita mortem supe- rat, Homo iam recuperat (Quod prius amiserat) Paradisi gaudium. 6 Viam præbet facilem Cherubim, uersatilem (Vt deus promiserat) Amouendo gladium. Amen. Hæc prosa etiam tota rythmica est, & in vnoquoque quatuor primorum versuum septem complectitur clausulas rythmicas: quarum vnaquæque septem comprehendit syllabas, & semper penultimam breuem. Consonantiam verò in exitu syllabarum habent huiusmodi clausulæ, aliquando quidé alternatis locis: vt in primo versu, aliquando verò quæ sibi inuicem proximæ sunt: vt in versibus sequentibus, & semper postrema, ad aliquam in medio eiusdem versus positam clausulam, vel ad postremam proximi versus: habet suum responsum. In postremorum verò duo rum versuum singulis: quatuor ponuntur rythmicæ clausulæ, quarum duæ primæ inter se habent consonantiam: tertiam verò vnius ad tertiam alterius versus, & quarta ad quartam in consonantia confertur. Author eius: Adam de sancto Victore. In ea describitur gaudium dominicæ resurrectionis non solum in angelos & homines esse diffusum: verum etiam in omnia huius mundi sensibilis corpora, cælos, elementa & corpora mixta. Quæ omnia lætiore quodam habitu suisque dispositione gratiore quam prius habuerant: quandam iucunditatem præferunt in resurrectione domini, & læto testantur gaudia vultu: vt resurgenti domino quodam modo co[n]gaudere videantur. ANNOTATIONES. In primo versu. Mundi renouatio. Ipsa domini resurrectio dicitur hic renouatio múdi, quia totum genus humanum quod mundi nomine intel ligitur, in illa renouatum est, & à vetustate peccati ad novitatem gratiæ atque à morte ad vitam traductum. Adde in Christi resurrectione, repræsentata est & præ exhibita omnium

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PROSE. The prince of the world is cast down, And his dominion is destroyed Within us. While he wished to hold fast What in fact he possessed not at all, He lost his rightful claim. 5 Life overcomes death, Man now recovers (What he had before lost) The joy of Paradise. 6 The cherubim make a way easy, A way that can be turned aside, (As God had promised) By removing the sword. Amen. This prose is also entirely rhythmic, and in each of the first four verses it contains seven rhythmic clauses; each of which includes seven syllables, and always the penultimate is short. Moreover, the clauses have consonance in the endings of their syllables, sometimes in alternating positions, as in the first verse, sometimes indeed in those which are next to one another, as in the following verses; and always the last, to some clause placed in the middle of the same verse, or to the last clause of the preceding verse, has its response. But in each of the last two verses there are four rhythmic clauses, of which the first two have consonance with each other; the third of one with the third of the other verse, and the fourth is matched in consonance with the fourth. Its author: Adam of Saint Victor. In it is described the joy of the Lord’s resurrection, not only as diffused among angels and men, but also throughout all the bodies of this sensible world, the heavens, the elements, and mixed bodies. All of these, with a certain more joyful appearance and a more pleasing arrangement than they had before, display a kind of delight in the Lord’s resurrection, and with a glad face bear witness to their joy, so that they seem in some way to rejoice together with the rising Lord. ANNOTATIONS. On the first verse. Renewal of the world. The Lord’s very resurrection is here called the renewal of the world, because the whole human race, which is understood under the name of the world, was renewed in it, and translated from the oldness of sin to the newness of grace, and from death to life. Add: in Christ’s resurrection there was represented and set forth the restoration of all

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PROSA. 3 In tertio versu. Post quæ ver intepuit. Particula illa quæ, non hic copulativa est sed relatiua, refertque arida & frigida hyberni temporis corpora, post quæ, ipsius veris tepor succedit, quod quidem placidum est & omnium totu[m] anni temporum amoenissimum. Verno autem tempore: facta est Christi resurrectio. 4 In quarto versu Gelu mortis soluitur. Alludit author ad conditionem temporis, quo Christi facta est resurrectio. Tunc enim gelu hybernum & glacies hyemali frigore concreta, dissoluitur verno tempore. Ita per calorem viuificum diminæ gratiæ in resurrectione do uini exhibitæ: letale mortis æternæ frigus dissolutum est, & mors ipsa prostrata iacet per vitæ renouationem. In eodem quoque versu dicitur princeps huius mundi amisisse ius proprium detinendi generis humani amplius in captiuitate: dum Christum tenere voluit tanquam etiam morti & peccato subiectum, qui solus erat inter mortuos liber, & in quo nihil iuris habuit: quoniam peccati omnino fuit immunis. Ius autem principis mundi in hominem: est solum peccatum. Vnde CHRISTVS de illo dixit. Venit enim princeps mundi huius: & in me non habet quicquam. 6 In sexto versu. Amouendo gladium. Eiectis primis parentibus nostris de paradiso propter transgressionem diuini præcepti: collocauit dominus ante paradisum voluptatis, cherubim & flammeum gladium atque versarilem, ad custodiendam viam ligni vitæ. Per quod significatur humano generi præclusus fuisse introitus in regnum calorum ante satisfactionem illius vniuersalis delicti: in totam redundauit posteritatem. At verò per mortem & passionem Christi satisfactum est abundè pro illo peccato & regnum calorum prius occlusum homini reseratum est patefactaque Ianua coll. Idcirco dicitur tunc Christus amouisse gladium versatilem ipsius Cherubim: & præbuisse viâ facilem ad cælum. De resurre-

Transcription: Translated (English)

PROSE. 3 In the third verse. “After which the spring warmed.” That particle “which” here is not copulative but relative, and refers to the dry and cold bodies of the winter season, after which the warmth of spring itself succeeds; and this indeed is calm and the most pleasant of all the times of the whole year. And in the springtime: the resurrection of Christ took place. 4 In the fourth verse. “The frost of death is dissolved.” The author alludes to the condition of the time in which Christ’s resurrection took place. For then the winter frost and the ice congealed by winter cold are dissolved in the springtime. Thus, through the life-giving heat of divine grace exhibited in the resurrection of the Lord, the deadly cold of eternal death was dissolved, and death itself lies prostrate through the renewal of life. In the same verse it is also said that the prince of this world lost his rightful claim to keep the human race any longer in captivity, when he wished to hold Christ, as though subject also to death and sin, who alone was free among the dead, and in whom he had no right at all, since He was altogether free from sin. Now the prince of this world’s right over man is only sin. Hence CHRIST said of him: “For the prince of this world comes; and in me he has nothing.” 6 In the sixth verse. “Removing the sword.” When our first parents were cast out of paradise because of their transgression of the divine command, the Lord placed before the paradise of delight the cherubim and the flaming sword, turning every way, to guard the way of the tree of life. By this it is signified that entry into the kingdom of heaven was closed to the human race before satisfaction had been made for that universal offense which had overflowed into all posterity. But through the death and passion of Christ, abundant satisfaction was made for that sin, and the kingdom of heaven, formerly closed to man, was opened again, and the gate revealed. Therefore it is said that Christ then removed the turning sword of the cherubim itself, and provided an easy way to heaven. Of the resurre-

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Transcription: ATR-1

EXPO. 69 De resurrectione domini: alia prosa. Imæ uetus expur Hebetauit romphæam: Z getur: Amota custodia. Vt syncere cele- 9 Puer nostri forma ri- bretur sus: Nouæ resurrectio. Pro quo ueruex est occisus 2 Hæc est dies nostræ Vitæ signat gaudium. spei. 10 Ioseph exit de cisternæ Huius mira uis dici, Christus redit ad supernæ Legistestimonio. Post mortis supplicium. 3 Hæc Ægyptum spo- 11 Hic dracones Pharaonis liauit, Et Hebræos liberauit Draco uorat à draconis De fornace ferrea. Immunis malitia. 4 His in arcto consti- 12 Quos ignitus uulne- tutis rat, Opus erat seruitutis Hos serpentis liberat Lutum, later, palea. Aenei præsentia. 5 Iam diuinæ laus uirtu- 13 Anguem forat in ma tis: xilla, Iam triumphi, iam salutis Christus hamus & armilla. Vox crumpat libera, In cauernam reguli. 6 Hæc est dies quam fecit 14 Manum mittim abla- dominus ctatus, Dies nostri doloris termi- Et sic fugit exturbatus nus, Vetus hospes seculi. Dies salutifera. 15 Irrisores Helisei 7 Lex est umbræ futuro- Dum conscendit domum rum dei, Christus finis promissorum Zælum calmi sentiunt. Qui consummat omnia 16 David arreptitius. 8 Christi sanguis igneam Hircus emissarius, Et

Transcription: Translated (English)

EXPO. 69 On the resurrection of the Lord: another prose. Ancient impurity Has dulled the sword: Is taken away: The guard removed. That it may be sincerely celebrated 9 The form of our boy was hidden: New resurrection. For whom the ram was slain 2 This is the day of our It marks the joy of life. hope. 10 Joseph comes out of the cistern, Let the wonderful force of this be spoken, Christ returns to the heights By witness of the law. After the punishment of death. 3 This despoiled Egypt, 11 Here the dragons of Pharaoh And freed the Hebrews The dragon devours from the dragon From the iron furnace. By harmless malice. 4 For those confined in straits, 12 Those whom the fiery serpent had wounded, There was need of servitude, These the bronze one frees Clay, brick, straw. By its presence. 5 Now let the praise of divine 13 The serpent bore into the jaw, power: Christ, the hook and the bracelet. Now let the voice of triumph, now of salvation Into the den of the ruler. break forth freely, 14 One hand sent forth, purified, 6 This is the day the Lord has made, And thus driven out he fled, The day ending our sorrow, The old guest of the world. The day of salvation. 15 The mockers of Elisha, 7 The law is the shadow of things to come, As he ascends the house of God, Christ the end of the promises, Feel a calm zeal. Who brings all things to completion. 16 David, in ecstasy. 8 The blood of Christ [the] fiery The scapegoat, And

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EX PO. 271 tota ex sacris literis præclare desumpta: cuius & historias & sententias congruenter copioséque adapta proposito, vt hoc suo opinicio author ipsius Adam de sancto Victore liquidò prodat se in diuinis scripturis apprime exercitatu & promptum fuisse. Quod & in complusculis prosis à se, co[m] positis (quarum permultæ huic libro inseruntur) gnauiter obseruat vt qui illarum studio fuerit addictissimus. 1 CANNOTATIONES. In primo versu. Zima vetus expurgetur. Vt superius iam dictum est: zima fermentum est, & peccati typum expressionemque gerit in scriptura: < Exod. 12. Levi. 2.> cùm agnum paschalem sine fermento manducari debere ipsa iubet, & in sacrificio domini fermentum miseri prohibet. Monet igitur his verbis author vetustatem peccati à nobis expurgandam esse: vt in syncæritate animorum tantam solennitatem dignè celebremus, quasi cum apostolo illud nostris auribus inclamans verbum. Expurgate vetus < I. Cor. 5.> fermentum: vt sitis noua conspersio. 3 In tertio versu. Hæc Aegyptum spoliauit. Quæcunque tempore legis antiquæ in figura contigerunt huius sacra diei præsignificatiua: iure huic diei tanquam veritati & præcipuo exemplari attribuuntur, vt ad quam omnis typ[us] & vmbra tendebat. Itaque hæc dies resurrectionis spoliauit Aegyptum: quoniam significata fuit per diem illu[m] quo Hebræi spoliauerunt Aegyptios auro argento & vestibus preciosis commodato acceptis, quo etiam Hebræi fuerunt liberati à fornace ferrea Aegypti: à domo seruitutis & gra ni iugo Pharaonis. Sic enim & hoc die Christus spoliauit inferos: & genus humanum redemit ab intolerabili seruitu te principis tenebrarum. < Exod. 1.> 4 In quarto versu. His in arcto constitutis. Populus Hebræorum pressus angustia seruitutis Aegyptiæ: adigebatur ad opera quotidiana conficiendorum læcerum ex luto & pa lea, quemadmodum in Exodo scriptu[m] legimus hoc modo: Oderant filios Israel Aegyptij, & affligebant illudentes & inuidentes eis: atque ad amaritudine perducebant vitam eorum operibus duris luti ac lateris, omniq[ue] famulatu quo in terræ operibus premebantur. Sic genus humanu[m] misere < Exod. 1.> dæmonum seruituti fuit subiectum ante aduentum Christi & ab eis ad varias trahebatur concupiscétias carnis, opum & honorum, quibus tanquam durissimo iugo pressum: pra uis operibus erat addictum. < In>

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EX PO. 271 entirely taken from sacred writings in a most excellent way: and its histories and sayings suitably and copiously adapted to the subject, so that by this work its author Adam of Saint Victor clearly shows himself to have been very well trained and ready in the divine scriptures. And this he carefully observes also in several proses composed by him (many of which are inserted in this book), as anyone most devoted to their study will readily perceive. 1 NOTES. In the first verse. Let the old leaven be purged away. As has already been said above: zima means leaven and in Scripture it bears the figure and expression of sin: < Exod. 12. Levi. 2.> since it commands that the paschal lamb be eaten without leaven, and forbids leaven in the Lord's sacrifice. Therefore the author by these words admonishes that the oldness of sin must be purged away by us: so that in the purity of our minds we may celebrate so great a solemnity worthily, as if with the apostle he were crying out that word to our ears. Purge out the old < I. Cor. 5.> leaven: that you may be a new lump. 3 In the third verse. This spoiled Egypt. Whatever in the time of the old law happened in figure of this sacred and prefigured day: is rightly attributed to this day as to the truth and chief exemplar, toward which every type and shadow tended. Thus this day of the resurrection spoiled Egypt: because it was signified by that day on which the Hebrews spoiled the Egyptians of gold, silver, and precious garments, which they had accepted on loan; by which also the Hebrews were freed from the iron furnace of Egypt, from the house of bondage and the heavy yoke of Pharaoh. For in this way also on this day Christ spoiled hell: and redeemed the human race from the intolerable servitude of the prince of darkness. < Exod. 1.> 4 In the fourth verse. Being placed in these straits. The people of the Hebrews, oppressed by the distress of Egyptian servitude, were compelled to daily labor in making bricks from mud and straw, as we read written in Exodus in these words: The Egyptians hated the children of Israel, and afflicted them by mocking and envying them; and they made their life bitter with hard works of clay and brick, and with every kind of service by which they were oppressed in the works of the land. Thus the human race was miserably < Exod. 1.> subjected to the servitude of demons before the coming of Christ and was drawn by them to various desires of the flesh, of wealth and of honors, by which, as though pressed under a most harsh yoke, it was devoted to evil works. < In>

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174 PROSA. 12 In duodecimo versu. Quos ignitus vulnerat. Vt sacra libri Numeri narrat historia, quicunque ab ignitis serpentibus < Nam. 12.> immissis à Deo propter murmurationem filioru[m] Israel erant percussi: conspecto zheo serpente quem Moy ses iussu domini exexerat in deserto, illicò sunt curati. Ita quicunque igneis nequissimi telis sunt transfixi, morsuve pestifero peccati sauciati, conspecto in cruce suspéso Christo (qui per æreum serpentem signatur) per oculos interiores fidei & deuotionis: protinus sanâtur ab illato vulnere. Vnde dominus in euangelio hanc figuram veritati accommodans inquit. Sicut Moyses exaltavit serpentem in deserto: ita oportet exaltari filium hominis, vt omnis < Ioan. 5> qui credit in eum non pereat: sed habeat vitam æternam. 13 In decimotertio versu. Anguem forat in maxilla. < Iob. 40.> Iob quadragesimo cap. de sathana sub nomine leuiathan loquens ait An extrahere poteris leuiathan hamo: aut armilla perforabis maxillam eius. Quem locum exponens beatus Gregorius dicit: quòd humanitas Christi fuit vt esca prouocans dæmonem ad deuorandum eam, pertrahendumque in mortem. Diuinitas autem eiusdem vt hamus sub esca latitans: qua dæmoni incautus in maxilla est perforatus. Quoniam cum humanitatem Christi sicut aliorum hominum deglutire voluit: virtute deitatis illius perforatus quam vorauerat prædam amisit. 14 In decimoquarto versu. Manum mittit ablaetatus. Ea sententia sumpta est ex vndecimo capite Esaiæ: vbi ait propheta. Et delectabitur infans ab vbere super foramina < Esaiæ II.> aspidis: & in cauernam reguli qui ablaetatus fuerit, manu[m] suam mittet. Vbi per infantem ab vbere similiter & ablatum: intelligitur (vt explicat glosa ordinaria) Christus purus & innocens, malitiaque paruulus. Per aspidem verò cuius percussio præsentaneam infert mortem, & per regulum siue basiliscum regem omnium serpentium: qui statu & visu non solum cætera sed & aues volantes necat, intelligitur diabolus. Per cauernam autem illius: aut corpora dæmoniis obsessa aut potius hic mundus intelligitur, in quo tanquam spelunca fecerat sibi sathanas habitaculum. Denique per manum ablaetati rectè accipitur diuina Christi potentia: quæ comprehensum regulum e sua cauerna traxit captiuum cum virtute sua principem huius

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174 PROSE. 12 In the twelfth verse. “Those whom it wounds with its fiery bite.” As the sacred history of the Book of Numbers tells, whoever had been struck by the fiery serpents sent by God because of the murmuring of the children of Israel, when they saw the brazen serpent that Moses had set up in the desert at the Lord’s command, were at once cured. Thus whoever is pierced by the fiery darts of the wicked one, or wounded by the deadly bite of sin, when he beholds Christ hanging on the cross (who is signified by the bronze serpent) with the inward eyes of faith and devotion, is immediately healed of the wound inflicted. Hence the Lord, in the Gospel, adapting this figure to the truth, says: “As Moses exalted the serpent in the desert, so must the Son of Man be exalted, that everyone who believes in him may not perish but have eternal life.” 13 In the thirteenth verse. “He pierces the serpent in the jaw.” Job, speaking in the fortieth chapter about Satan under the name of Leviathan, says: “Can you draw out Leviathan with a hook, or pierce his jaw with a ring?” Explaining this passage, blessed Gregory says that Christ’s humanity was like bait, provoking the demon to devour it and draw it into death; but his divinity was like the hook hidden beneath the bait, by which the demon, unawares, was pierced in the jaw. For when he wished to swallow Christ’s humanity as he does that of other men, he was pierced by the power of that divinity and lost the prey he had devoured. 14 In the fourteenth verse. “He puts forth his hand, delighted.” This saying is taken from the eleventh chapter of Isaiah, where the prophet says: “And the infant shall delight at the hole of the asp, and in the den of the basilisk that has been pleased, he shall put forth his hand.” By the infant at the breast and likewise the weaned child is understood, as the ordinary gloss explains, Christ, pure and innocent, and little in malice. By the asp, whose bite brings immediate death, and by the basilisk, or king of all serpents, which by its nature and sight kills not only other creatures but even flying birds, is understood the devil. By its den, either bodies possessed by demons or rather this world itself is understood, in which Satan had made for himself a dwelling as in a cave. Finally, by the hand of the delighted one we rightly understand the divine power of Christ, which dragged the captured basilisk from its den, taking captive with its power the prince of this world.

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278 PROSA. lumis in terram eiectus est, vt liber eius propheticus attestatur. At verò Ionas propheta in his operibus quæ gestit & perpessus est, significat Christum à deo patre misum in mundum vt prædicaret hominibus poenitentiam & viam salutis, grauissimis agitatum esse persecutionibus malicia Iudæorum in ipsum excitatis, & demùm post crucis opprobriu[m] sepulchro fuisse impositum: de quo post tres dies surrexit à mortuis. Quemadmodum dominus ipse Iudæis si- < Mal. 12> gnum quærentibus respondit. Generatio praua & adultera signum quærit: & signum non dabitur et nih Ione propheta. Sicut enim Ionas fuit in ventre ceti tribus diebus & tribus noctibus: sic filius hominis erit in cordæ terræ tribus diebus & tribus noctibus. 22 In vicelimosecundo versu. Botrus Cypri restorescit. Locus iste sumptus est ex canticis amatoriis Salomonis: vbi sponsa ait. Botrus Cypri dilectus meus mihi: In vincis <Cant. 1.> Engaddi. In quibus quidem verbis Christus sponsus ecclesiæ dicitur botrus Cypri propter resurrectionem suam, vt ait Bern irdus hunc locum in canticis exponens sermones quadragesimoquarto, sicut antè dictus est ibidem fasciculus myrrhæ propter suæ passionis amaritudinem. Ergò (inquit) dominus meus Iesus, myrrha mihi in morte: botrus in resurrectione. Et rectè botrus: propter suauitatem dulce dinemque gratiarum ac virtutu, quæ ab eo processerunt in omnem populum Christianum. Is autem botrus Cypri hic restorescere dicitur: quoniam post mortis angustias per resurrectionem reduit ad vitam immortalem, quemadmodu[m] vinea hyberno tempore marcida & sterilis: adueniente vere iterum induit virorem frondium, floresque regerminat Idem quoque botrus dilatatur & excrescit: quoniam nomen < Psal. 75.> Christi per prædicationem apostolorum in omnes terræ plagas est dilatatum, vt cum prius notus fuerit in Iudæa deus & in Israel magnum nomen eius: postea in coro terrarum orbe celebratum sit & diuulgatum. Et quoniam adueniente veritate, cessare debet vmbra: lex Mosaica cu[m] suis cærimoniis (quæ nomine synagogæ hic insinuatur) post resurrectionem Christi est abolita. Lex verò euangelica cum sacramentis noui testamenti (quæ per ecclesiam hic signatur) vegetum robur accepit & viget. < Mat. 27.> 23 In vicelimotertio versu. Et cum Christo surrexere. Illi

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278 PROSE. was cast into the belly of the fish, as his prophetic book attests. But the prophet Jonah, in these deeds which he performed and endured, signifies Christ, sent by God the Father into the world to preach to men repentance and the way of salvation, having been driven by the very grievous persecutions stirred up by the malice of the Jews against him, and finally, after the disgrace of the cross, having been laid in the tomb; from which after three days he rose from the dead. As the Lord himself responded to the Jews asking for a sign: < Mal. 12 > An evil and adulterous generation seeks a sign: and no sign shall be given it except that of Jonah the prophet. For as Jonah was in the belly of the whale three days and three nights: so the Son of Man shall be in the heart of the earth three days and three nights. 22 In the twenty-second verse. The cluster of Cyprus blossoms again. This passage is taken from Solomon’s songs of love, where the bride says: My beloved is to me a cluster of Cyprus in the vines <Cant. 1.> of Engaddi. In these words Christ the bridegroom of the Church is called a cluster of Cyprus on account of his resurrection, as Bernard says, explaining this passage in the Songs, sermon forty-four; just as he was said there to be a bundle of myrrh because of the bitterness of his passion. Therefore, says he, my Lord Jesus is myrrh to me in death: a cluster in the resurrection. And rightly a cluster: because of the sweetness and pleasantness of the graces and virtues which proceeded from him to all the Christian people. But this cluster of Cyprus is here said to blossom again, because after the distress of death, through the resurrection he returned to immortal life; just as a vine in winter, withered and barren, on the coming of spring puts on the greenness of leaves again and puts forth flowers once more. This same cluster also spreads and grows larger, because the name < Psal. 75.> of Christ through the preaching of the apostles has been spread into all the regions of the earth, so that whereas formerly it was known in Judea— God in Israel, and his name great—afterwards it has been celebrated and made known throughout the whole world. And because, when the truth comes, the shadow ought to cease: the Mosaic law with its ceremonies (which here is indicated by the name synagogue) has, after the resurrection of Christ, been abolished. But the evangelical law, with the sacraments of the New Testament (which here is signified by the Church), has received vigorous strength and flourishes. < Mat. 27.> 23 In the twenty-third verse. And they rose with Christ. They

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EXO. 279 Illi scilicet sancti patres, de quibus scribit Matthæus quòd tempore mortis Christi monumenta aperta sunt: & multa corpora sanctorum qui dormierant surrexerunt. Et exeun tes de monumentis post resurrectionem eius venerunt in sanctam ciuitatem & apparuerunt multis. Et illos quidem ad vitam immortalem resurrexisse nulla deinceps morte interceptam neque casuram: ex eo sumunt argumentu[m] sancti patres, quoniam idonei testes resurrectionis Christi non fuissent: si non & ipsi ad incorruptibilis & immortalis vitæ statum (sicut Christus) surrexissent. < Psal. 19.> 24 In vicesimoquarto versu. Mane nouum, mane lætu[m]. Hæc sententia sumpta est ex illo versu psalmi vicesimono no. Ad vesperum demorabitur fletus: & ad matutinum lætitia. < Marc. 16.> Quem exponés sacer Hieronymus ait. Ad vesperum demorabitur fletus: quia passo & sepulto domino, apostoli & mulieres in fletu & gemitu morabantur. Et ad matutinu[m] lætitia: quia mane venientes ad sepulchrum, gloriam resurrectionis ab angelicis acceperunt. 25 In vicesimoquinto versu. Ad paschalem nos inuita. Mensa paschalis est sacrum illud conuiuivum in quo Christus sumitur ex instituto ecclesiastico: quo quisque legitimæ ætatis astringitur ad sumendam sacrosanctam eucharistiam quotannis in festo paschæ. Ad quam sumptionem petit author nos diuina miseratione perduci cum fiducia animi bona, quòd ea nobis sit ad iustificationem & vitam: non autem ad damnationem & interitum ex nostra culpa. Quòd autem Iesus Christus & via sit & vita, quemadmodu[m] hic versus cum cognominat: ex his ipsius verbis est satis notum. Ego sum via, veritas & vita. 26 In vicesimosexto versu. Viue panis, viuax vnda. Quòd Christus sit panis viuus: nullum efficacius est testimonium quàm ipsius dicentis. Ego sum panis viuus qui de cælo delcendi. Et iterum. Ego sum panis vitæ. Quòd autem sit aqua viua, testatur & ipse per Hieremiam prophetam dicens. Me dereliquerunt fontem aquæ viuæ. Donique quòd sit vera vitis: ipse quoque in euangelio testimoniu[m] perhibet, cum ait. Ego sum vitis vera: & pater meus agricola est. Et iterum ad discipulos. Ego sum vitis vera, & vos palmites Horum autem omniu[m] nominu[m] propria ratio S iiij cur

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EXO. 279 Those holy fathers, namely, of whom Matthew writes that at the time of Christ’s death the tombs were opened, and many bodies of the saints who had slept arose. And coming out of the tombs after his resurrection, they went into the holy city and appeared to many. And from this the holy fathers draw the argument that they indeed rose to immortal life, interrupted by no subsequent death nor subject to falling away: for unless they too had risen to the state of incorruptible and immortal life, as Christ did, they would not have been suitable witnesses of Christ’s resurrection. < Psal. 19.> 24 In the twenty-fourth verse. A new morning, a joyful morning. This sentence is taken from that verse of Psalm twenty-nine: At evening weeping shall remain, and in the morning joy. < Marc. 16.> On which Jerome, whom you will explain, says: At evening weeping shall remain, because after the Lord had suffered and been buried, the apostles and women remained in weeping and groaning. And in the morning joy: because, coming to the tomb at daybreak, they received from the angels the glory of the resurrection. 25 In the twenty-fifth verse. Invite us to the Paschal feast. The Paschal table is that sacred banquet in which Christ is received by ecclesiastical ordinance: to which every person of lawful age is bound to receive the most holy Eucharist each year at the feast of Easter. To this reception the author asks that we may be brought by divine mercy, with good confidence of mind, because it is for our justification and life, not for condemnation and destruction through our own fault. And that Jesus Christ is both the way and the life, as he here calls him by those names, is sufficiently known from his own words: I am the way, the truth, and the life. 26 In the twenty-sixth verse. Living bread, life-giving water. That Christ is living bread: there is no more powerful testimony than his own words, saying, I am the living bread which came down from heaven. And again, I am the bread of life. And that he is living water, Jeremiah the prophet testifies, saying: They have forsaken me, the fountain of living water. Finally, that he is the true vine, he himself also bears witness in the Gospel, when he says, I am the true vine, and my Father is the husbandman. And again to the disciples: I am the true vine, and you are the branches. The proper reason for all these names however, S iiij cur

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EXPO. 281 odo continet syllabas semperque penultimam breue. Interdum verò v[er]nus versus quatuor comprehendit huiusmodi clausulas alternis locis consonantiam seruantes, vt prima tertia & secunda quartæ in consimili syllabarum desinentia respondeat. Nonnunquam itidem eiusdem versus quatuor sunt clausulæ, eode[m] penitus inter se exitu desinentes, quemadmodum studiosus lector facilè primo ipsius literæ obtutu diuidicabit. Author eius, Adam de sancto Victore. Commendatur in ea mulus præconius gloriosa Christi resurrectio: ob magna beneficia quæ humano generi contulit, scilicet redemptionem ab horte antiquo, reparationem vitæ, liberatione à morte, & spem immortalitatis in nobis consequendæ in consummatione seculi. Et quoniam die dominico facta est Christi resurrectio, illa dies etiam egregiis extollitur titulis & laudibus. 1 ANNOTATIONES. In primo versu. Lux illuxit dominica. Lucem pro die sæpius apud authores accipi, notius est quàm vt testimonio aut declaratione egeat. Et ita hoc in loco quoties in nominatiuo collocatur, accipitur. Nam in secundo versu in genitivo positum id nomen: claritatem siue lumen signat. Dicitur autem dies dominica: quæ sabbatum proxime consequitur, immo potius quam sabbatum septimo loco sequitur. Nam prima est illa dies: & ordine reporis & excellentia dignitatis. Et quoniam in nouo testamento dies ille consecratus est domino, vt in eo deus ipse peculiarius ac integrius quàm in aliis hebdomadæ diebus colatur, quemadmodum in veteri testamento in sabbato, idcirco diei dominicæ nomen sortitur & dominica dies dicitur quasi dies domini, specialiterque domino dedicatus atque addictus. 3 In tertio versu. Diem mundi conditio. Creatio siue formatio mundi (quæ hic conditio dicitur: quoniam mundus à deo conditus est) commendat diem dominicu[m], quam doquidem ipsa mundi productio incoepta est die domino, vt ille, sex dierum quibus formatus est mundus: fueris primus, quemadmodum in primo huius operis libro osté sum est, in expositione illius hymni. Primo dieru[m] omniu[m] quo mundus extat conditus. Accedit autem illi & altera dignitas, quòd in ea sit facta Christi resurrectio. Nâ ma- ne

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EXPO. 281 It contains syllables, and the penultimate is always short. Sometimes, however, a verse contains four clauses of this kind, preserving consonance in alternating places, so that the first and third, and the second and fourth, correspond in similar endings of syllables. Likewise, at times there are four clauses of the same verse, ending entirely in the same close, as the studious reader will easily discern at the first glance of the letter itself. Its author is Adam of Saint Victor. In it is commended the glorious resurrection of Christ, on account of the great benefits which he bestowed on the human race, namely, redemption from the ancient enemy, the restoration of life, deliverance from death, and the hope of immortality to be obtained by us at the consummation of the age. And because Christ’s resurrection took place on the Lord’s day, that day too is exalted with outstanding titles and praises. 1 ANNOTATIONS. In the first verse, “Lux illuxit dominica.” It is well known, and needs no witness or explanation, that “light” is often taken by authors to mean “day.” And so here, whenever it is placed in the nominative, it is so understood. For in the second verse, when that noun is in the genitive, it signifies brightness or light. Moreover, it is called the Lord’s day: the day which follows the Sabbath most closely, indeed rather the seventh day after the Sabbath. For it is the first day, both in the order of computation and in excellence of dignity. And because in the New Testament that day was consecrated to the Lord, so that on it God himself might be worshiped more especially and more fully than on the other days of the week, just as in the Old Testament on the Sabbath, therefore it receives the name of the Lord’s day and is called the Lord’s day, as it were the day of the Lord, specially dedicated and devoted to the Lord. 3 In the third verse, “Diem mundi conditio.” The creation or formation of the world—which here is called “conditio,” because the world was founded by God—commends the Lord’s day, inasmuch as the very production of the world began on the Lord’s day, so that that day was first among the six days on which the world was formed, as has been shown in the first book of this work, in the exposition of that hymn: “The first of all days, on which the world exists, was created.” There is also another dignity attached to it, namely, that on it Christ’s resurrection took place. For in the morning

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EXO. 283 mogenitorum A Egypti. Ille autem agnus gestit typu atq; figuram Christi, veri agni & immaculati: cuius precio sanguine effuso in cruce, liberati sumus à daemonica seruitute, quemadmodum superius illud sæpenumero adductum est & latius explicatu. 13 In decimotertio versu. Per mortem nos indebitam. Christus debitor mortis non fuit, quia omnino peccati fuit expers, per peccatu autem, mors est introducta. Nos aute omnes mortis sumus debitores, quia peccato obnoxij. Itaque Christus per mortem indebitam quam sponte pertulit: nos libarauit à morte debita, non solum temporali sed etiam æterna. At vero proxime sequens versus non ita ad Christum sed ad daemonem refertur qui opposito ad Christum modo cum rapere tentaret prædam illicitam, scilicet Christum in quo nihil habuit iuris: priuatur iuste præda licita scilicet toto genere humano, in quod ius sibi vendicauerat ob co[n]tagionem & labem peccati. 15 In decimoquinto versu. Carnis delet opprobria. Caro ipsius Christi ab omni peccato aliena delet opprobria & maculas nostræ carnis vere peccatricis. Quoniam ipse habens quidem similitudine carnis peccati non tamen car nem peccati: abstulit à nobis peccatum, qui certe habemus carnem peccati. Neque solu[m] opprobria culpæ à carne nostra sustulit: sed etiam opprobria poenæ, scilicet mortalitatem, passibilitatem & corruptibilitatem, per co[n]sumptæ resurrectionis gloriam. Ipsa etiam Christi caro reslorens tertia die per reditum ad vitam immortalem: confirmauit corda dubia discipulorum, diutius de veritate resurrectionis eius subdubitantium, quibus præbuit seipsum < Ioan. 20 Act. 1> viuum in multis argumentis. De resurrectione domini: alia prosa. 1 Cce dies celebris: Lux succedit tenebris, Morti resurrectio. 2 Lætis cadant tristitia. Cum sit maior gloria: Quàm prima confusio. 3 Vmbram fugat ueritas: Vetustatem

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EXO. 283 of the forefathers of Egypt. But that lamb bears the type and figure of Christ, the true and spotless Lamb: by whose price, his blood poured out on the cross, we were freed from demonic servitude, as has often been cited above and explained more fully. 13 On the thirteenth verse. By a death not due to us. Christ was not debtor to death, because he was altogether free from sin; but through sin, death was introduced. But we are all debtors to death, because subject to sin. Therefore Christ, by the death not due, which he willingly endured, freed us from death due, not only temporal but also eternal. But the next verse is referred not so much to Christ as to the devil, who, in the opposite manner to Christ, when he tried to seize unlawful plunder, namely Christ, in whom he had no right, is justly deprived of lawful plunder, namely the whole human race, over which he had claimed a right for himself on account of the contagion and stain of sin. 15 On the fifteenth verse. It destroys the reproaches of the flesh. The flesh of Christ himself, alien to all sin, wipes away the reproaches and stains of our truly sinful flesh. For he, though having the likeness of sinful flesh, yet not the flesh of sin, took away sin from us, who surely have the flesh of sin. Nor did he remove only the reproaches of guilt from our flesh, but also the reproaches of punishment, namely mortality, passibility, and corruptibility, by the glory of his consumed resurrection. The flesh of Christ itself, shining again on the third day by its return to immortal life, confirmed the doubting hearts of the disciples, who had long hesitated about the truth of his resurrection, to whom he showed himself alive in many proofs <John 20 Acts 1>. On the resurrection of the Lord: another prose. 1 Lo, a celebrated day: Light succeeds the shadows, Resurrection succeeds death. 2 Let sadness fall before the joyful. Since there is greater glory Than the first confusion. 3 Truth drives away the shadow: Antiquity

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286 PROSA. (quòd fuit præda hostis nostri) eripuit manibus illius, ipsumque gloriosè devuict ac prostrauit humi, vires eius co[n]tundens ac comminuens. 7 In septimo versu. Daud fortis viribus. Ipse Daud ante conflictum cum Goliath ad Saul regé verba facies: hoc ipsum quod hic describitur his verbis enarrat. Pasce < 2. Reg. 17> bat seruus tuus patris sui gregem, & veniebat leo vel & tollebat arieté de medio gregis: & perseqvebar eos, & percutiebam, eruebamque de ore eorum. Et illi consue gebant aduersum me: & apprehendebam mentum eorum & suffocabam interficiebamque eos. Nam & leone & versum interfeci ego seruus. Cæterum Daud qui interpreta- < 1. Luc. 8> tur manu fortis, & vultu desiderabilis: Christum significat fortem in prælio, & speciosum forma præ filiis hominum, qui gregem patris sui totum scilicet genus humanu[m] eruit de faucibus & vnguibus dæmonis: significati per & leonem, & id quide[m]: per mortem & passione[m] suâ. 8 In octavo versu. Quòd in morte plures strauit. Cum Philistei solenne celebrarent conuiuivium, laudantes Dag deum suum quòd captus esset ab eis Sæson hostis eorum, iusserunt inter epulas ipsum Sason educi carcere, vt coram eis luderet. Ipse verò cum aliquantum ludi illis præbuisset spectaculum, perductus à puero regente gressus suos ad columnas quibus tota domus innitebatur vt paulisper ibi quiesceret: inuocato deo, apprehensas manibus suis duas illas columnas grauiter collisit adinuicem tanto impetu, vt tota domus corruerit super discumbentes, oppressitq[ue]; circiter tria millia tam virorum quàm mulierum, qua quidem ruina & ipse etiam extinctus est: multó- que plures occidit mortuus, quàm viuus fecerat. Ita & Christus per Sasonem figuratus, morte sua validius potestates tenebrarum & perfectius: quàm fecerat ante adhuc vinus. Siquidem cum in terra diuersaretur ante passionem: paticulatim dæmonia corporibus obsesso- rum expulit, & semel legionem integram eorum attruiit: illam solo verbi imperio eiiciens. Morte verò sua non vnum solum aut alteru[m] euicit dæmonium, sed ipsum principem huius mundi cum tota sua nigra cohorte eiecit foras, potenterque profligauit: omnem illam malarum potestatum cateruam virtute suæ mortis prosternens.

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286 PROSE. (which was the prey of our enemy) he snatched from his hands, and gloriously overcame and cast him down to the ground, crushing and breaking his strength. 7 In the seventh verse. “David, mighty in strength.” David himself, before the conflict with Goliath, spoke these words to Saul his king: he recounts in these words the very thing that is described here. “Your servant was feeding his father’s flock, and there came a lion or a bear, and took a ram from the midst of the flock; and I pursued them, and struck them, and delivered it from their mouth. And when they rose against me, I seized them by the jaw and strangled and killed them. For both the lion and the bear I, your servant, killed.” Moreover David, which is interpreted “mighty by hand” and “desirable in appearance,” signifies Christ, strong in battle and beautiful in form above the sons of men, who rescues the flock of his Father, namely the whole human race, from the jaws and claws of the devil, signified by both the bear and the lion, and that indeed by his death and passion. 8 In the eighth verse. “That in death he cast down many.” When the Philistines were celebrating a solemn banquet, praising their god Dagon because Samson, their enemy, had been captured by them, they ordered Samson to be brought out of prison during the feast, so that he might play before them. He, after providing them with some entertainment, being led by the boy who directed his steps to the columns on which the whole house rested, so that he might rest there for a little while, called upon God and, grasping with his hands those two columns, violently struck them together with such force that the whole house collapsed upon those reclining there, and he crushed about three thousand men and women; and in that very ruin he too was killed: and dead he slew many more than he had done while alive. So also Christ, prefigured by Samson, through his death more powerfully destroyed the powers of darkness and more perfectly than he had done while still alive. For while he dwelt on earth before his passion, he gradually cast demons out of the bodies of the possessed, and once drove out their whole legion, expelling it by the mere command of his word. But by his death he did not conquer only one demon or another, but cast out the prince of this world himself with all his black cohort, and mightily overthrew them: prostrating that whole band of evil powers by the power of his death.

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EXPO. 287. 9 In nono versu. Sanson dictus sol eorum. Hic versus ostendit ex interpretatione nominis Sanson: quòd rectè per ipsum significatur Christus. Quoniu[m] Sanson (inquit) interpretatur sol eorum, vtpote Hebræorum: quos iudicaria directione, insigni fortitudine & protectione ab hostibus mirifice suo tempore illustravit. Christus autem & sol est iustitiæ & lux electorum: quos in hac vita lumine gratiæ, & in altera gloriæ suæ claritate perlustrat. Ratio igitur nominis Sanson: aptè Christo conuenit. Insuper Sanson ante conceptum suum parentibus suis per angelu[m] fuit nunciatus, ita Christi conceptio sacrosanctæ matris suæ per Gabrielem est annunciata. Sanson ex matre sterili natus est. Christus ex matre virgine: obumbrante illi spiritu sancto. Sanson item toto vitæ suæ tempore fuit Nazareus, id est consecratus domino. De Christo autem dictu[m] est per prophetam, quoniam Nazarenus vocabitur. Rursum mira fortitudine corporis. Sanson cæteros homines præstitit. De Christo verò dicit Esaias: quòd vocabitur nomen eius deus fortis, & de eodem propheta in psalmo dominus fortis & potens dominus potens in prælio. Postremum. Sanson ad tempus liberauit populum Hebræorum de manibus Philisteorum: Christus autem perpetuo eripuit genus humanu[m] de manibus nequitiaru[m] spiritualium leonumque rugientium. 10 In decimo versu. Iam de crucis sacro vecte. Vectis dicitur in vna suarum acceptionu[m] suedes aut baculus: quo quippiam portatur ac vehitur, vt in Exodo legimus dominum præcepisse Moysi, quòd faceret vectes ad ferendam arcam. Crux aute sancta portauit regem cælorum & dominum: ideo hic rectè vectis nomine signantur. Penetrale verò, alis, substantium nome[m]: dicitur penitior & interior pars domus aut templi, immo quicquid intimum alicui est: nomine penetralis exprimitur, vt penetralia pectoris nostri dicimus. Sublata verò per apocopen postrema litera: dicimus pro eodem significato penetral, alis. Demùm botrus dicitur racemus vuae integer. Sensus itaque hutus versus est, quòd sicut torculari compressa vua, vinum suum demittit in vasa subiecta: ita preciosus Christi sanguis patibulo crucis expressus, defuit in ecclesiæ sponsæ Christi dilectæ præcordia ac viscera. Nam eo sanguine

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EXPO. 287. 9 In the ninth verse. Samson, called “their sun.” This verse shows, from the interpretation of the name Samson, that Christ is rightly signified by it. For Samson, he says, is interpreted “their sun,” namely of the Hebrews, whom by judicial direction he wonderfully enlightened in his own time with remarkable fortitude and protection against their enemies. But Christ is both the sun of righteousness and the light of the elect, whom in this life he illumines with the light of grace, and in the next with the splendor of his glory. Therefore the meaning of the name Samson suitably agrees with Christ. Moreover Samson, before his conception, was announced to his parents by an angel; so also Christ’s conception was announced by Gabriel to his most holy mother. Samson was born of a barren mother. Christ of a virgin mother, the Holy Spirit overshadowing her. Likewise Samson throughout the whole time of his life was a Nazarite, that is, consecrated to the Lord. But of Christ it was said by the prophet that he shall be called a Nazarene. Again, with wonderful strength of body, Samson surpassed the other men. But of Christ Isaiah says that his name shall be called God mighty; and of the same one the prophet says in the psalm: the Lord mighty and powerful, the Lord mighty in battle. Lastly, Samson for a time delivered the people of the Hebrews from the hands of the Philistines; but Christ has forever rescued the human race from the hands of the spiritual wickednesses and roaring lions. 10 In the tenth verse. Now concerning the sacred beam of the cross. A beam is called, in one of its meanings, a sude or staff: by which something is carried and conveyed, as we read in Exodus that the Lord commanded Moses to make beams for carrying the ark. But the holy cross carried the king of heaven and the Lord: therefore here they are rightly signified by the name of a beam. The penetral, however, in its full term, is called the innermost name: it signifies the deeper and inner part of a house or temple, indeed whatever is most inward to anything; by the name penetral it is expressed, as when we speak of the innermost parts of our breast. But when the last letter is removed by apocope, we say penetral for the same meaning. Finally, botrus is called a whole cluster of grapes. The sense, therefore, of this verse is that just as the grape, crushed by the press, sends forth its wine into the vessels below, so the precious blood of Christ, pressed out on the wood of the cross, flowed down into the heart and inward parts of the beloved spouse of Christ, the Church. For by that blood

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EXPO. 291 catoria oratio: vt in die iudicij ipsum cælestis gaudij fa- ciat consortem. 1 II ANNOTATIONES. Victor ascendit cælos. Co[m] pleta diffinitur & consummata progressio: quando quis ad eundem ragreditur locum vnde prius est egressus. Vt cum pater familias domo peregrè profectus, permélo suo itinere domum reuertitur, reducique gressu in sua se re- cta recipit. Et hæc non solum in iis quæ voluntate & ra- tione aguntur, sed & in iis quæ sola diriguntur natura, lo cum habet co[n]summatoria ad suum principium regressio. Nam vt præclare canit Boetius. Repetunt proprios quæque recursus: Redituque suo singula gaudent. Nec manet vlli traditus ordo: Nisi quod fini iunxerit ortum, Stabilémque sui fecerit orbem. Hoc autem motionis complementum: in triumphali asce- sione Christi etiam est perspectum. Nam vt de ipso dicit psalmus, à summo cælo egressio eius, & occursus eius vf- que ad summum eius. 2 II Confirmans pectora apostoloru[m]. Cum enim diutius vacillanti animo de resurrectione Christi addubitarent: omnimodis eam ambiguitatem ab eoru[m] cordibus amovit, præbens illis seipsum viuum in multis argumentis. Reli- <Act. 1> quit & illis chara oscula pacis, cum discessurus ab eis di- xit. Pacé meam do vobis: pacem relinquo vobis. Nó quo- modo mundus dat, ego do vobis. Insuper potestatem la- <xadi crimina dedit apostolis, quando insuffrans in eos di xit. Accipite spiritum sanctum, quorum remiseritis pecca ta remittutur eis & quorum retinueritis retenta erunt de- mú misit eos in mundu[m] baptizare cu[n]ctas animas, peccato originali infectas, id est homines (nomine partis intelligé do totu[m], per synecdochen, quod in scriptura frequens est) quando dixit eis quod est apud Matthæum. Euntes doce- <Ioan. 14 Ioan. 10> re omnes gênes: baptizantes eos in nomine patris, & filij, & spiritus sancti. Et hoc modo cætera quæ ex euangelio & actis apostolorum hic afferuntur: suis restituantur lo- cis, quod cuique studioso sacrarum literarum erit factu facile. 3 II Quærens talenti commissi lucra. His verbis innuit T ij author

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EXPO. 291 hortatory discourse: that on the day of judgment he may make him a partner in heavenly joy. 1 II ANNOTATIONS. Victor ascends into the heavens. A completed is defined and consummated progress: when one returns to the same place from which he first set out. As when the head of a household, having gone forth from home on a journey abroad, returns by the same road, and with returning steps takes himself back to his own place. And this has place not only in things done by will and reason, but also in those directed by nature alone, as a consummating return to their beginning. For as Boethius sings excellently: All things seek their proper returns; And each rejoices in its own return. No order remains fixed for any, Except that which has joined end to beginning, And made a stable circle of itself. But this completion of motion is also seen in Christ’s triumphal ascension. For, as the psalm says of him, his going forth is from the utmost heaven, and his going to the utmost of it. 2 II Confirming the hearts of the apostles. For when they had long wavered in doubt about the resurrection of Christ, he removed every such ambiguity from their hearts, showing himself alive to them by many proofs. He also left them the dear kisses of peace, when, about to depart from them, he said: My peace I give you; I leave my peace with you. Not as the world gives, do I give it to you. Moreover, he gave the apostles the power to loose sins, when, breathing upon them, he said: Receive the Holy Spirit; whose sins you shall forgive, they are forgiven them, and whose sins you shall retain, they are retained. Then he sent them into the world to baptize all souls infected with original sin, that is, human beings—using the name of a part to signify the whole, by synecdoche, which is frequent in Scripture—when he said to them what is found in Matthew: Going, teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit. And in this way the other things that are here brought from the Gospel and the Acts of the Apostles should be restored to their places, which will be easy for any student of sacred letters to do. 3 II Seeking the profit of the talent entrusted. By these words he indicates T ij author

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EXPO. 279 Illi scillicet sancti patres, de quibus scribit Matthæus quòd tempore mortis Christi monumenta aperta sunt: & multa corpora sanctorum qui dormierant surrexerunt. Et exeun tes de monumentis post resurrectionem eius venerunt in sanctam ciuitatem & apparuerunt multis. Et illos quidem ad vitam immortalem resurrexisse nulla deinceps morte interceptam neque casuram: ex eo sumunt argumentu[m] sancti patres, quoniam idonei testes resurrectionis Christi non fuissent: si non & ipsi ad incorruptibilis & immortalis vitæ statum (sicut Christus) surrexissent. < Psal. 19.> 24 In vicesimoquarto versu. Mane nouum, mane lætu[m]. Hæc sententia sumpta est ex illo versu psalmi vicesimono no. Ad vesperum demorabitur fletus: & ad matutinum lætitia. < Marc. 16.> Quem exponés sacer Hieronymus ait. Ad vesperum demorabitur fletus: quia passo & sepulto domino, apostoli & mulieres in fletu & gemitu morabantur. Et ad matutinu[m] Lætitia: quia mane venientes ad sepulchrum, gloriam resurrectionis ab angelicis acceperunt. 25 In vicesimoquinto versu. Ad paschalem nos inuita. Mensa paschalis est sacrum illud conuivium in quo Christus sumitur ex instituto ecclesiastico: quo quisque legitimæ ætatis astringitur ad sumendam sacrosanctam eucharistiam quotannis in festo paschæ. Ad quam sumptionem petit author nos diuina miseratione perduci cum fiducia animi bona, quòd ea nobis sit ad iustificationem & vitam: non autem ad damnationem & interitum ex nostra culpa. Quòd autem Iesus Christus & via sit & vita, quemadmodu[m] hic versus eum cognominat: ex his ipsius verbis est satis notum. Ego sum via, veritas & vita. 26 In vicesimosexto versu. Viue panis, viuax vnda. < Ioan. 14. Ioan. 6 Hier. 2. Ioan. 15.> Quòd Christus sit panis viuus: nullum efficacius est testimonium quàm ipsius dicentis. Ego sum panis viuus qui de cælo decendi. Et iterum. Ego sum panis vitæ. Quòd autem sit aqua viua, testatur & ipse per Hieremiam prophetam dicens. Me dereliquerunt fontem aquæ viuæ. Denique quòd sit vera vitis: ipse quoque in euangelio testimoniu[m] perhibet, cum ait. Ego sum vitis vera: & pater meus agricola est. Et iterum ad discipulos. Ego sum vitis vera, & vos palmites Horum autem omniu[m] nominu[m] propria ratio S iii) cur

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EXPO. 279 Those, namely, were the holy fathers, of whom Matthew writes that at the time of Christ’s death the tombs were opened, and many bodies of the saints who had slept arose. And coming out of the tombs after his resurrection, they came into the holy city and appeared to many. And that they indeed rose to immortal life, to be intercepted by no further death nor to fall again, the holy fathers take as an argument from this: that they would not have been fit witnesses of Christ’s resurrection, unless they too had risen, like Christ, to the state of an incorruptible and immortal life. < Psal. 19.> 24 In the twenty-fourth verse. A new morning, a joyful morning. This sentence is taken from that verse of Psalm twenty-nine: At evening there shall be weeping, and in the morning joy. < Marc. 16.> On which your expositor, Jerome the sacred, says: At evening there shall be weeping, because, the Lord having suffered and been buried, the apostles and women were abiding in weeping and groaning. And in the morning joy: because, coming to the sepulcher at daybreak, they received from the angels the glory of the resurrection. 25 In the twenty-fifth verse. Invite us to the paschal feast. The paschal table is that sacred banquet in which Christ is received by ecclesiastical institution; to which each person of lawful age is bound to receive the most holy Eucharist yearly at the feast of Easter. To this reception the author asks that we be brought by divine mercy with good confidence of mind, because it is for us unto justification and life; but not unto damnation and destruction through our own fault. And that Jesus Christ is both the way and the life, as this verse names him, is sufficiently known from his own words: I am the way, the truth, and the life. 26 In the twenty-sixth verse. Living bread, life-giving water. < Ioan. 14. Ioan. 6 Hier. 2. Ioan. 15.> That Christ is the living bread: there is no more effective testimony than his own words, when he says, I am the living bread which came down from heaven. And again, I am the bread of life. That he is also living water, he himself testifies by the prophet Jeremiah, saying, They have forsaken me, the fountain of living water. Finally, that he is the true vine, he also bears witness in the Gospel, when he says, I am the true vine, and my Father is the husbandman. And again to the disciples: I am the true vine, and you are the branches. Now the proper reason for all these names, why

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282 PROSA. ne prima sabbati, id est prima post sabbatum die Christus surrexit. Hæc autem est dies dominica. Et propter huiusmodi excellentias, dies ista dicitur in primo huius proscæ versu dies insignis & vnica: id est præcipua siue primaria & in secundo eadem dicitur dies lucis & lætitiæ, dies item immortalis gloriæ: quòd per resurrectionem Christi nobis lucem, lætitiam & immortalem gloriâ attulerit & hâc ob causam quartus habet versus: quòd ipsam diem dominicâ resurrectio Christi exornauit insigni privilegio, singularique dignitate. <1. Ioan. 1> 5 In quinto versu. Lucis exultent filij. Deus lux est (vt inquit Ioannes) & tenebræ in eo non sunt vllæ. Qui ergo dei sunt imitatores & mandata eius custodiunt: ij sunt filij lucis, quoniam opera lucis faciunt & fugiunt opera tenebrarum. Et ita etiam à domino nominantur in euangelio: cum ait ad Iudæos. Dum lucem habetis credite in lucem, vt filij lucis sitis. In sexto auté versu. Membra corporis mystici dicuntur fideles, per bona opera vitam gratiæ in se habentes, & ipsi capiti Christo per vinculum dilectionis annexis vt etiam ad integritatem & perfectionem sacri corporis Christi attineant. Admonet ergo hic versus, quòd ipsi fideles id bonis sibi comparent operibus & synceritate vitæ: vt demùm conformes effici <Matth. 27> mereantur capiti Christo, & ad immortalè resurgere gloriam, sicut & ipse surrexit. 10 In decimo versu. Iam scisso velo patuit. In passione domini velum tépli scissum fuisse legitur à summo vsque deorsum. Quæ quidem discisso mystice significauit: velamen veteris testamenti occultatus variis figuris mysteria nouæ legis, iam esse motum, & præsente reru[m] exhibitione tunc patuisse sacratissima nostræ redemptionis <Exo. 12> sacramenta, quæ ad illud vsque tempus deliuerant sub figuraru[m] velamento abdita ac abstrusa, perinde atque sublato velo palam conspicitur quicquid illo prius obuelatum fuerat. 12 In duodecimo versu. Quid agnus sine macula. In Exodo filij Israel iussi sunt immolare agnum sine macula, & iuxta eundem ritum accipere hædum ad vesperum paschæ: aspersionéque sanguini illius ad postes domus & superliminaria, liberati sunt ab angelo percussore primogenitorum

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282 PROSE. On the first day of the week, that is, on the first day after the Sabbath, Christ rose. This is the Lord’s Day. And because of such excellences, this day is called in the first verse of this prose a distinguished and unique day: that is, chief or primary; and in the second it is called a day of light and joy, also a day of immortal glory: because through the resurrection of Christ he brought us light, joy, and immortal glory; and for this reason the fourth verse says that Christ’s resurrection has adorned that very Lord’s Day with a distinguished privilege and singular dignity. <1 John 1> 5 In the fifth verse. “Let the sons of light exult.” God is light (as John says), and in him there are no shadows at all. Therefore those who are imitators of God and keep his commandments are sons of light, because they do the works of light and flee the works of darkness. And so they are also called by the Lord in the Gospel, when he says to the Jews: “While you have the light, believe in the light, that you may be sons of light.” In the sixth verse, however. The members of the mystical body are the faithful, who through good works have the life of grace in themselves, and are joined to the head Christ himself by the bond of love, so that they also may pertain to the integrity and perfection of the sacred body of Christ. Therefore this verse admonishes that the faithful themselves should win this by good works and sincerity of life, so that at last they may deserve to be made conformed to the head Christ, and to rise to immortal glory, just as he himself rose. <Matthew 27> 10 In the tenth verse. “Now the veil being torn, it was made manifest.” In the Passion of the Lord the veil of the temple is read to have been torn from the top to the bottom. Which tearing mystically signified this: that the covering of the Old Testament, with its mysteries hidden under various figures of the New Law, had now been removed, and that in the present display of things the most holy sacraments of our redemption had then become plain, which up to that time had remained concealed and hidden beneath the covering of figures, just as when a veil is taken away, whatever had been covered by it is openly seen. <Exo. 12> 12 In the twelfth verse. “What of the lamb without blemish.” In Exodus the children of Israel were ordered to sacrifice a lamb without blemish, and according to the same rite to take a kid at the evening of the Passover; and by the sprinkling of its blood on the doorposts and lintels of the house, they were delivered from the destroying angel of the firstborn.

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286 PROSA. (quòd fult præda hostis nostri) eripuit manibus illius, ipsumque gloriosè devicit ac prostrauit humi, vires eius co[n]tundens ac comminuens. 7 In septimo versu. Daud[us] fortis viribus. Ipse Dauid ante conductum cum Goliath ad Saul regé verba facies: hoc ipsum quod hic describitur his verbis enarrat. < 3. Reg. 17> Pascebant seruus tuus patris sui gregem, & veniebat leo vel versus & tollebat arieté de medio gregis: & persequerebar eos, & percutiebam, eruebamque de ore eorum. Et illi consur gebant aduersum me: & apprehendebam mentum eorum & suffocabam interficiebamque eos. Nam & leone & versus interfect ego seruus. Cæterùm Dauid qui interpreta- tur manu fortis, & vultu desiderabilis: Christum significat fortem in prælio, & speciosum forma præ filiis hominum, qui gregem patris sui totum scilicet genus humanu[m] < Iudic. 16> eruit de faucibus & vnguibus dæmonis: significati per versus & leonem, & id quide[m]: per mortem & passione[m] suâ. 8 In octauo versu. Quòd in morte plures strauit. Cum Philistei solenne celebrarent conuiuium, laudantes Dago deum suum quòd capius esset ab eis Sæson hostis eorum, iusserunt inter epulas ipsum Sanson educi carcere, vt coram eis luderet. Ipse verò cum aliquantum ludi illis præ buisset spectaculum, perductus à puero regente gressus suos ad columnas quibus tota domus innitebatur vt paulisper ibi quiesceret: inuocato deo, apprehensas manibus suis duas illas columnas graviter collisit adinuicem tanto impetu, vt tota domus corruerit super discumbentes, oppressitq[ue]; circiter tria millia tam virorum quàm mulierum, qua quidem ruina & ipse etiam extinctus est: multóque plures occidit mortuus, quàm viuus fecerat. Ita & Christus per Sansonem figuratus, morte sua validius co[n]triuit potestates tenebrarum & perfectius: quàm fecerat ante adhuc viuus. Siquidem cum in terra diuersaretur ante < Luc. 8> passionem: particulatim dæmonia corporibus obsesso- rum expulit, & semel legionem integram eorum attruiit: illam solo verbi imperio eiiciens. Morte verò sua non vnum solum aut alteru[m] euicit dæmonium, sed ipsum principem huius mundi cum tota sua nigra cohorte eiecit foras, potenterque profligavit omnem illam malarum potestatum cateruam virtute suæ mortis prosternens.

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286 PROSE. (which was the spoil of our enemy) he snatched from his hands and gloriously overcame and cast him down to the ground, crushing and breaking his strength. 7. In the seventh verse. David, a strong man in strength. David himself, before his encounter with Goliath, speaking to King Saul, recounts in these words the very thing that is here described: <1 Sam. 17> “Your servant was feeding his father’s flock, and there came a lion or a bear and took a ram from the midst of the flock; and I pursued them and struck them, and delivered it from their mouth. And they rose up against me, and I seized them by the jaw and strangled and killed them. For your servant slew both the lion and the bear.” Moreover, David, which is interpreted “strong of hand” and “desirable in appearance,” signifies Christ, strong in battle and beautiful in form beyond the sons of men, who rescued the flock of his Father, that is, the whole human race, <Judg. 16> from the jaws and claws of the devil, represented by the bear and the lion, and that indeed through his death and passion. 8. In the eighth verse. Because in death he struck down many. When the Philistines were celebrating their solemn feast, praising Dagon their god because Samson their enemy had been captured by them, they ordered Samson to be brought from prison during the banquet, so that he might amuse them in their presence. He, however, after providing them with a somewhat pleasing spectacle, being led by the boy who guided his steps to the pillars on which the whole house rested, so that he might rest there for a little while, called upon God, seized those two pillars with his hands, and violently crashed them together with such force that the whole house collapsed upon those reclining at table, and he crushed about three thousand men and women; and in that ruin he himself too was killed. And thus he killed far more in death than he had done while alive. So also Christ, prefigured by Samson, by his death more powerfully and more perfectly crushed the powers of darkness than he had done while still alive. For while he was dwelling on earth before <Luke 8> his passion, he expelled demons in detail from the bodies of the possessed, and once drove out an entire legion of them, casting it out by the mere command of his word. But by his death he conquered not only one demon or two, but cast out the prince of this world himself with all his black band, and powerfully routed that whole troop of evil powers, laying them low by the power of his death.

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EXPO. 287. 9 In nono versu. Sanson dictus sol eorum. Hic versus ostendit ex interpretatione nominis Sanson: quòd rectè per ipsum significatur Christus. Quoniâ Sanson (inquit) interpretatur sol eorum, vtpote Hebræorum: quos iudicaria directione, insigni fortitudine & protectione ab hostibus mirifice suo tempore illustravit. Christus autem & sol est iustitiæ & lux electorum: quos in hac vita lumine gratiæ, & in altera gloriæ suæ claritate perlustrat. Ratio igitur nominis Sanson: aptè Christo convenit. Insuper Sanson ante conceptum suum parentibus suis per angelu[m] fuit nunciatus, ita Christi conceptio sacrosanctæ matri suæ per Gabrielem est annunciata. Sanson ex matre sterili natus est. Christus ex matre virgine: obumbrante illi spiritu sancto. Sanson item toto vitæ suæ tempore fuit Nazareus, id est consecratus domino. De Christo autem dictu[m] est per prophetam, quoniam Nazarenus vocabitur. Rursum mira fortitudine corporis. Sanson cæteros homines præstitit. De Christo verò dicit Esaias: quòd vocabitur nomen eius deus fortis, & de eodem propheta in psalmo dominus fortis & potens dominus potens in prælio. Postremum. Sanson ad tempus liberauit populum Hebræorum de manibus Philisteorum: Christus autem perpetuo eripuit genus humanu[m] de manibus nequitiaru[m] spiritualium leonumque rugientium. 10 In decimo versu. Iam de crucis sacro vecte. Vectis dicitur in vna suarum acceptionu[m] suedes aut baculus: quo quippiam portatur ac vehitur, vt in Exodo legimus dominum præcepisse Moysi, quòd faceret vectes ad ferendam arcam. Crux aute sancta portauit regem cælorum & dominum: ideo hic rectè vectis nomine signantur. Penetrale verò, aliis, substantiuum nome[m]: dicitur penitior & interior pars domus aut templi, immo quicquid intimum alicui est: nomine penetralis exprimitur, vt penetralia pectoris nostri dicimus. Sublata verò per apocopen postrema litera: dicimus pro eodem significato penetral, aliis. Demùm botrus dicitur racemus vua integer. Sensus itaque hutus versus est, quòd sicut torculari compressa vua, vinum suum demittit in vasa subiecta: ita preciosus Christi sanguis patibulo crucis expressus, defuit in ecclesiæ sponsæ Christi dilectæ præcordia ac viscera. Nam eo sanguine

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EXPO. 287. 9 In the ninth verse. “Sanson called their sun.” This verse shows, from the interpretation of the name Sanson, that Christ is rightly signified by it. For Sanson, he says, is interpreted “their sun,” namely of the Hebrews, whom by judicial guidance, with remarkable strength and protection against enemies, he wonderfully illumined in his time. But Christ is both the sun of righteousness and the light of the elect: whom in this life with the light of grace, and in the next with the brightness of his glory, he enlightens throughout. Therefore the meaning of the name Sanson fits Christ well. Moreover Sanson, before his conception, was announced to his parents by an angel; likewise Christ’s conception was announced to his most holy mother through Gabriel. Sanson was born of a barren mother. Christ of a virgin mother, with the Holy Spirit overshadowing her. Sanson also, throughout the whole time of his life, was a Nazarean, that is, consecrated to the Lord. But of Christ it has been said through the prophet, that he shall be called a Nazarene. Again, by marvelous strength of body Sanson surpassed other men. But of Christ Isaiah says that his name shall be called God the Mighty, and of the same prophet in the psalm, the Lord mighty and powerful, the Lord powerful in battle. Finally, Sanson for a time delivered the people of the Hebrews from the hands of the Philistines; but Christ forever rescued the human race from the hands of spiritual wickedness, and from roaring lions. 10 In the tenth verse. Now concerning the sacred beam of the cross. A beam is called, in one of its meanings, a sled or a staff: by which something is carried and transported, as we read in Exodus that the Lord commanded Moses to make beams for carrying the ark. But the holy cross carried the king of heaven and the Lord: therefore it is rightly signified here by the name beam. Penetrale, however, in the opinion of others, is a substantive name: it signifies the more inward and inner part of a house or temple, indeed anything that is inward to someone; by the name of penetrale is expressed, as when we say the innermost parts of our breast. Then, with the final letter removed by apocope, we say for the same meaning penetral, in the opinion of others. Finally, botrus is called a cluster of grapes, the whole bunch intact. Therefore the sense of this verse is that, just as the grape, crushed in the winepress, yields its wine into the vessels below, so the precious blood of Christ, pressed out on the wood of the cross, flowed into the heart and inward parts of the church, the beloved bride of Christ. For by that blood

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EXPO. 293 De ascensione domini: alia prosa. Vmmi triumphum regis prosequamur laude. S Qui cæli, qui terræ regit sceptra, inferni iuro domito. Qui sese pro nobis redimendis permæ- gnum dedit precium. 1 Huic nomen extat conueniens Idithum. Nam transiliuit omnes strenue montes, colliculósqque Bethel. 2 Saltum de cælo dedit in uirginalem uentrem, inde in pelagus seculi. 3 Postquam illud suo mitigauit potentatu, tetras phlegetontis assiliit tenebras. Principis illius disturbato imperio. Maniplis plurimis inde erutis, mundum illustrat suo iubare. Captiuitatemq[ue] detentam inibi, uictor duxit secu[m]. Et rediuiuum iam suis se præbuit seruis et amicis. Denique saltum dederat hodiem maximum, nubes polósqque cursu præcipiti transuolans. 4 Celebret ergo populus huc diem credulus: cuius mor bida Idithum corpora in semetipso altis sedibus cæli inue xit dei filius. 5 Et tremens iudicem expectet affuturum, ut duo angel li fratres docueruut. Qui Iesus à uobis assumptus est in cælum, iterum ueniet ut uidistis eum. Iam Idithum nostru[m] uocibus sedulis omnes imploremus. Vt à dextris patris qui sedet, spiritum mittat nobis sanctum. 6 In fine seculi ipse quoque semper sit nobiscu[m]. Amé. Hæc etiam prosa solutæ orationis habet contextum: sine aliqua rythmi obseruatione. Incitatur in ea populus Christianus ad celebrandas Christo laudes in sua gloria- sa ascensione: cuius insignem prædicat triumphum, ostendens quomodo in terras ante desiliit & deinde ad inferna: illisque spoliatis rursum in cælos se victor receperit. Vnde demum orbem iudicaturus descendet. 1 ANNOTATIONES. Huic nomen extat conueniens Idithum. Inter cantores domini in primo libro Paralipomenon T ij

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EXPO. 293 On the Ascension of the Lord: another prose. Let us praise with song the triumph of the highest King. He who rules the scepters of heaven, earth, and conquered hell, who for redeeming us gave himself an exceedingly great price. 1 A fitting name is borne by this man, Idithum. For bravely he leapt over all the mountains, and the hills of Bethel. 2 He made a leap from heaven into the virgin womb, and thence into the sea of the world. 3 After he had appeased it by his power, he rushed upon the dark shadows of Phlegethon. The rule of that prince having been overthrown, having drawn out very many ranks from there, he illumines the world with his radiance. And captivity, held there, the victor led away with him. And now risen again he showed himself to his servants and friends. Finally he had made today the greatest leap, flying swiftly through the clouds and the heavens. 4 Let the believing people therefore celebrate this day, on which the Son of God has brought the sick bodies of Idithum into himself, into the high dwelling places of heaven. 5 And let them tremble and await the judge to come, as the two angelic brothers taught: “This Jesus, who has been taken up from you into heaven, will come again as you have seen him.” Now let us all with eager voices implore our Idithum, that from the right hand of the Father, where he sits, he may send us the Holy Spirit. 6 At the end of the world may he himself also always be with us. Amen. This prose also has the structure of unmetered speech, without any observance of rhythm. In it the Christian people are stirred up to celebrate praises to Christ in his glorious Ascension: it proclaims his outstanding triumph, showing how he first descended to earth and then to the underworld; and, after stripping them, returned again victorious into heaven. From there at last he will descend to judge the world. 1 NOTES. A fitting name is borne by this man, Idithum. Among the singers of the Lord in the first book of Chronicles T ij

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EXPO. 295 no[n] est numerus. In hoc ergo pelagus seculi fecit dominus salutum, quando ex virginali vtero per nativitatem venit in hunc mundum. Istud itidem mare suo mitigavit poten- tatu, quia omnes mundi fallacias, blandimenta & fraudes deuicit pedibusque conculcavit, quemadmodum discipu- < Ioan. 16> lis suis paulo ante passionem suam dixit. In mundo pres- suram habebitis: sed confidite, ego vici mundu[m]. Sane bea- tus Gregorius in homilia euangelij solennitatis hodiernę exponens illud paulo ante adductum ex canticis verbum. Ecce iste venit saliens in motibus, ait Dominus noster ve- niendo ad redemptionem nostram: quosdam (vt ita dixerim) < Ioan. 16> saltus fecit. Vultis fratres charissimi: ipsos eius saltus cognoscere? De cælo venit in vterum; de vtero venit in præsepe, de præsepio venit in crucem, de cruce venit in se- pulchrum, de sepulchro venit in cælum. Vbi secundo lo- co ponit Gregorius salutum siue progressionem domini de vtero materno in præsepe: qui idem omnino est cu[m] pro- cessu eius de vtero in hunc mundum. Quare etiam in hoc loco (qui verbis Gregorij modo allatis propemodum re- spondet) secundo ordine innuitur saltus Christi ex ventre virginali in hunc mundum: per pelagus seculi significatu[m]. 3 Tetras phlegetotis affiliit tenebras. Phlegeton, tis: fluuius esse dicitur infernalis, flammis æstuantibus rapi- dus, ita nuncupatus à phlego verbo Greco: quod signifi- cat ardeo. De quo Virgilius in A Eneide. Quæ rapidus flâ mis ambit torrentibus amnis. Tartareus Phlegeton: tor- quetque sonantia saxa. Inde phlegetontæus adiectiuum: id est infernalis. Proinde phlegeton frequenter apud au- thores pro inferioru[m] loco sumitur atque tartaro: vt in præ- senti litera. Principis aute[m] inferni Christus illuc descèdes disturbauit imperiu[m]: quonia[m] (licut est ad Colosce[n]ses scribit < Colos. 2> Paulus) expoliâs principatus ac potestates, traduxit confi- denter: palâ triumphans illos in seipso. Manipulos itidem plurimos inde eruit, quonia[m] magnu[m] sanctoru[m] patrum nu- merum inde eduxit. Manipulus enim vel per syncopâ ma- niplus, interdum significat exiguam militum manu quæ vnum sequitur signum, & inde transumitur ad quâuis ho minum multitudinem significandâ. Demùm Christus mun- dum illustrauit suo iubare: quando per resurrectionem lu- ce immortalitatis amictus, eam per totu[m] mundu[m] diffudit. T iiij Hoc

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EXPO. 295 not a number. In this sea, therefore, the Lord made salvation, when from the virginal womb through his nativity he came into this world. This same sea he calmed by his power, because he overcame all the deceptions, blandishments, and frauds of the world and trampled them underfoot, as he said a little before his passion to his disciples: “In the world you will have tribulation; but be of good cheer, I have overcome the world.” Indeed blessed Gregory, in the homily of the Gospel of today’s solemnity, explaining the word from the Song of Songs quoted a little before, “Behold, he comes leaping upon the mountains,” says that our Lord, coming for our redemption, made certain (so to speak) leaps. Do you wish, most dear brothers, to know these very leaps of his? He came from heaven into the womb; from the womb he came into the manger; from the manger he came to the cross; from the cross he came to the tomb; from the tomb he came into heaven. Where Gregory places in the second position the salvation, or progression, of the Lord from the maternal womb to the manger, this is altogether the same as his passage from the womb into this world. Therefore also in this place, which corresponds almost to the words of Gregory just cited, the leap of Christ from the virginal womb into this world is indicated in the second order, signified by the sea of the age. 3 The Tetras of Phlegeton drove away the darkness. Phlegeton, -tis, is said to be a river of the underworld, swift with raging flames, named from the Greek verb phlego, which means “I burn.” Of this Virgil says in the Aeneid: “What river, swift with torrential flames, encompasses the torrent; Tartarean Phlegeton, and it hurls the sounding rocks.” Hence phlegetontaeus, an adjective: that is, infernal. Therefore Phlegeton is frequently taken by authors for the lower place and for Tartarus, as in the present letter. But Christ, descending there, disturbed the empire of the prince of hell, because (as Paul writes to the Colossians) “stripping principalities and powers, he led them confidently away, triumphing over them openly in himself.” Likewise he drew out from there many bundles, because he led out a great number of holy fathers from there. For a manipulus, or by syncopation maniplus, sometimes means a small band of soldiers that follows one standard, and from there it is transferred to signify any multitude of men. Finally Christ illuminated the world with his radiance, when, clothed through the resurrection with the light of immortality, he spread it throughout the whole world. T iiij Hoc

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EXO. 297 6 In fine seculi ipse quoque semper sit nobiscum. Nô perimus his verbis, quòd Christus duntaxat nobiscum sit in fine & consummatione seculi: non autem ante finem ei < Mat. 28.> quandoquidem non minus nunc quàm in exitu mundane durationis: nobis est necessaria præsens dei virtus, & pro- tectrix præsentia. Sed hoc loco exposcimus: quòd non so- lum nunc sed etiam vsque ad finem seculi nobiscum sit, se- cundum illud promissum suum discipulis factum. Ecce ego vobiscum sum omnibus diebus: vsque ad consumma- tionem seculi. Illud autem petentes, illa duo exposcimus: quod & ante finem seculi & in fine seculi semper sit no- biscum. In die pentecostes. Ancti spiritus assit nobis gratia. Quæ corda nostra Sibi faciat habitacula. 1 Expulsis inde cunctis uitiis spiritualibus. Spiritus alme illustrator hominum. Horridis nostræ mentis purga tenebras. 2 Amator sancte sensatorum semper cogitatum. In- funde unctionem tuam elemens nostris sensibus. Tu purifi- cator omnium flagitiorum spiritus. Purifica nostri ocu- lum interioris hominis. Vt uideri supremus genitor possit à nobis. 3 Mundi cordis quem soli cernere possunt oculi. 4 Prophetas tu inspirasti, ut præconia Christi præci- nuissent inclyta. Apostolos confortasti, uti trophæu Christi per totum mundum ueherent. 5 Quando machinam per uerbum suum fecit deus, cæli, terræ, marium. Tu super aquas foturus eas, numen tuum expandisti spiritus. 6 Tu animabus unificandis aquas foecundas. Tu aspiran- do das spirituales esse homines. 7 Tu diuisum per linguas mundum & ritus, adunasti do mine.

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EXO. 297 6 At the end of the age may He Himself also always be with us. We know from these words that Christ is with us only in the end and consummation of the age, not however before the end since no less now than at the close of worldly duration is the present power of God and His protecting presence necessary for us. But in this place we ask that He may be with us not only now but also until the end of the age, according to that promise made to His disciples: Behold, I am with you all days, even to the consummation of the age. But in asking that, we ask these two things: that both before the end of the age and at the end of the age He may always be with us. On Pentecost. May the grace of the Holy Spirit be present with us. May He make our hearts His dwelling-place. 1 Having driven out from there all spiritual vices. O gracious Spirit, enlightener of men, cleanse the darkness of our mind, so dreadful. 2 Lover, holy disposer of thoughts, pour forth your anointing gently upon our senses. You purifier of all offenses, Spirit, purify the eye of our inner man, that the supreme Father may be seen by us. 3 With a pure heart, which only eyes can behold. 4 You inspired the prophets, that they might sing the glorious heralds of Christ. You strengthened the apostles, that they might bear the trophies of Christ throughout the whole world. 5 When God made the fabric of the world by His word, of heaven, earth, and seas, you, Spirit, spreading your power over the waters, cherished them. 6 You for uniting souls, the fruitful waters. You, by breathing upon us, make men spiritual. 7 You, Lord, united the world divided by languages and rites.

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298 PROSA. mine. Idolatras ad cultum dei reuocas, magistrorum optime. Ergo nos supplicantes tibi exaudi propicius, sancte spiritus. Sine quo preces omnes cassæ creduntur, indignæ dei auribus. 8 Tu qui omnium seculorum sanctos tui numinis docuisti instinctu amplectendo spiritus. Ipse hodie apostolos Christi donans munere insolito, & cunctis in audito seculis. Hunc diem gloriosum fecisti. Amen. 11 Hæc prosa etiam solutæ orationis laxis procurrit habemis: neque rythmica lege coarctata stringitur. Eius author fuisse memoratur Robertus quondam rex Franciæ: non minus bonarum literarum quàm virtutum splendore spectabilis, qui inter cætera suæ præclaræ eruditionis monumenta hanc quoque prosam composuit: tam grauibus & diuinis refertam sententiis, vt à doctissimo quouis theolo go composita censeri possit. Idem etiam nonnulla contexuit responsoria ecclesiastica, vt illud de nariuitate domini. Iudæa & Hierusalem, & de sanctis martyribus. O constancia martyrum, quæ ambo in secundo præsentis operis libro, suo loco sunt exposita, insuper & illud de sancto Petro. Cornelius Centurio, necnon & alia id genus: magnam animi in deum pietatem, religionemque præse ferentia. In ea primum fit inuocatio sancti spiritus, vt mentes nostras gratiæ suæ claritate dignetur illustrare. Deinde multa commemorantur opera insignia: per spiritum sanctum & in veteri & in nouo testamento facta. Et postremùm pia ad ipsum dirigitur supplicatio à fideli populo: vt preces illius benigniter exaudiat. 12 IANNOTATIONES. Cunctis vitiis spiritualibus. Vitia spiritualia dicuntur quæ potissimum ad animum spectant, affectusque cordium sine corpore interius mouent, vt superbia, inuidia, auaritia. Carnalia verò quæ ad corpore attinent illóque tanquam instrumento peraguntur: & ad corporales trahunt affectus, vt iracundia, & gula, luxuria. Accidia vera siue pigritia viriusque vitij in se natura sortiri videtur, quòd & animi sit inertia & corporis. Cum igitur hic petit author spiritualia expelli vitia quæ solum con-

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298 PROSA. mine. You recall idolaters to the worship of God, most excellent of teachers. Therefore hear us, praying to thee, mercifully, O Holy Spirit. Without thee all prayers are believed to be vain, unworthy of the ears of God. 8 You who by the inspiration of thy godhead taught the saints of all ages, O Spirit, to embrace. Thou thyself today, granting the apostles of Christ an unusual gift, and in all ages unheard of, hast made this day glorious. Amen. 11 This prose also runs forward with the loose reins of free discourse; nor is it constrained by any rhythmic law. Its author is remembered to have been Robert, once king of France: no less distinguished by the splendor of good letters than of virtues, who among the other monuments of his outstanding learning composed this prose as well: so filled with grave and divine sayings that it might be judged to have been composed by any most learned theologian. He also composed certain ecclesiastical responsories, such as that for the Nativity of the Lord, “Judaea and Jerusalem,” and for the holy martyrs, “O constancy of martyrs,” both of which are explained in their proper place in the second book of the present work; moreover also that one concerning Saint Peter, “Cornelius the centurion,” as well as others of that kind: bearing great piety and religion toward God in the soul. In it, first there is an invocation of the Holy Spirit, that He may deign to enlighten our minds with the brightness of His grace. Then many notable works are commemorated, wrought by the Holy Spirit both in the Old and in the New Testament. And lastly a devout supplication is directed to Him by the faithful people: that He may kindly hear their prayers. 12 NOTES. Against all spiritual vices. Spiritual vices are called those which especially concern the mind, and inwardly move the affections of hearts without the body, such as pride, envy, avarice. Carnal vices, however, are those which pertain to the body and are carried out as it were by it as an instrument, and draw on bodily affections, such as anger, gluttony, lust. Sloth, or laziness, seems to have in itself the nature of both kinds of vice, because it is both inertia of the mind and of the body. Since, therefore, here the author asks that spiritual vices be driven out, which only con-

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EXPO. 309 De sancto spiritu: alia prosa. Vx iocunda, lux insignis: 6 Panes legis primitiui: Qua de throno missus ignis Sub una sunt adoptui: In Christi discipulos. Fide, duo populi. 2 Corda replet, linguas ditat: 10 Se duobus interiecit: Ad concordes nos inuitat Sicq; duos unum fecit Linguæ, cordis modulos. Lapis, caput anguli 3 Christus misit quod promisit 11 Vires noui non uctu- Pignus sponsæ: quam reuist sti: Die quinquagesima. Sunt capaces noui musti 4 Post dulcorem mel-leum: Vasa parat uidua: Petra fudit oleum, 12 Liquorem dat Heli- Petra iam firmissima. seus. 5 In tabellis saxeis, Nobis sacrum rorem Non in linguis igneis: deus Lex de monte populo. Si corda sint congrua. 6 Paucis cordis nouitas 13 Non hoc musto uel li- Et linguarum unitas: quore, Datur in cænæculo. Si discordes moribus 7 O quàm fælix quàm fe 14 In obscuris uel diu- stiua. sis, Dies: in qua primitiua Non potest hæc paraclisis Fundatur ecclesia. Habitare cordibus. 8 Viuæ sunt primitiæ 15 Consolator alme ue- Nascentis ecclesiæ: ni, Tria primum millia. Linguas rege, corda leni. Nihil fellis aut ueneni, Sub tua præsentia. 16 Nihil iucundum, nil amoenum. V Nil

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EXPO. 309 On the Holy Spirit: another prose. 1 Joyful voice, notable light: 6 The firstfruits of the law, bread: From the throne the fire sent Under one they are adopted: Into Christ’s disciples. By faith, the two peoples. 2 It fills hearts, enriches tongues: 10 It placed itself between the two: It invites us to harmony, And so made the two one, The measures of tongue and heart. The stone, the head of the corner. 3 Christ sent what he promised, 11 The strength of the new must: The pledge of the bride: whom he revisits They are capable of new wine, On the fiftieth day. He prepares the widow’s vessels. 4 After the sweetness of honey: 12 Elijah The rock poured out oil, gives liquid. The rock now most firm. God gives us the sacred dew 5 On tablets of stone, If hearts are fitting. Not in tongues of fire: 13 Not with this must or liquor, The law from the mountain to the people. If they are discordant in conduct, 6 Few are the newness of heart 14 In dark places or divided ones, And the unity of tongues: This paraclete cannot It is given in the upper room. Live in hearts. 7 O how happy, how festive 15 Kindly Consoler, come, That day: on which the primitive Rule tongues, soften hearts. Church is founded. Let there be nothing of gall or poison, 8 The firstfruits are living Under your presence. Of the rising Church: 16 Nothing pleasant, nothing delightful. Three thousand at first. V Nothing

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EXPO. 307 non abiero: paraclitus non veniet ad vos, si autem abiero, mittam eum ad vos & aliis multis in locis. Illud ergo pi- gnus amoris sui in ecclesiam sponsam suam: vt fidelis & ve- rax misit in die pentecostes. Et rectè hic pignus nominatur spiritus sanctus. Nam eo etiam nomine signatur apud bea- tum Paulum: cum scribit ad Corinthios, Qui autem con- firmat nos vobiscum in Christo & qui vnxit nos, deus: & qui signauit nos & dedit pignus spiritus in cordibus no- stris. Rursum alio loco ad eosdem. Qui autem efficit nos in idipsum: deus est: qui dedit nobis pignus spiritus. In su- per ad Ephesios scribens inquit. In quo & credentes signa- ti estis spiritu promissionis sancto: qui est pignus hæredi- tatis nostræ in redemptionem acquisitionis. Demùm diè quinquagesima post suam resurrectionem reuisit sponsam suam ecclesiam Christus: non quidem in sua ipsius perso- na, sed in spiritus sancti missione, qui eiusdem cum eo sub- stantiæ est & naturæ. 4 In quarto versu. Post dulcorem melleum. Per dulce- dinem mellis quæ fluxit de petra rectè hic intelligitur doctrina euangelica, quæ sacro Christi ore profluxit cum prædicaret populo ante passionem suam. Christus nam- que secundum apostolum petra est: & quidem firma, super quam fundata est ecclesia. At verò propheta in psalmo e- loquia domini comparat melli: cum ait. Quàm dulcia sau- cibus meis eloquia tua: super mel ori meo. Et iterum. Iudic cia domini recta: iustificata in semetipsa. Desiderabilia su- per aurum & lapidem preciosum multum: & dulciora su- per mel & sauum. Quæ autem sacratiora dederis & augu- stiora eloquia domini: quam quæ diuino Christi ore de- prompta in euangelio continentur? Per oleum verò: spiri- tus sanctus & effusio gratiæ eius in homines aptè intelli- gitur, secundum scripturæ morem. Nam de spiritu sancto loquens deus pater ad filium: ait in psalmo. Propterea be- nedixit te deus: deus tuus oleo lætitiæ: præ consortib[us] tuis. Et beatus Petrus in actis apostolorum de Christo loquens ait. Quem vnxit deus spiritu sancto. Oleo autem fit inun- ctio. Sæpius item in scriptura, vnctionis nomine spiritus sanctus intelligitur. Itaque huius versus sentetia est: quòd post euangelij doctrinam Christus profudit in discipulos spiritus sancti charismata. V ij In

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EXPO. 307 I shall not go away: the Paraclete will not come to you; but if I go away, I will send him to you, and in many other places as well. Therefore that pledge of his love to the Church, his bride: faithfully and truly he sent on the day of Pentecost. And rightly here the Holy Spirit is called a pledge. For by that name also he is designated by blessed Paul, when he writes to the Corinthians: Now he who establishes us with you in Christ, and who has anointed us, is God; who also has sealed us and given the pledge of the Spirit in our hearts. Again, in another place to the same: But he who works us for this very thing is God, who has given us the pledge of the Spirit. Moreover, writing to the Ephesians he says: In whom you also, after believing, were sealed with the Holy Spirit of promise, who is the pledge of our inheritance unto the redemption of acquisition. Finally, on the fiftieth day after his resurrection, Christ revisited his bride, his Church: not indeed in his own person, but in the sending of the Holy Spirit, who is of the same substance and nature as he. 4 In the fourth verse. After the honeyed sweetness. By the sweetness of the honey that flowed from the rock, is rightly understood here the evangelical doctrine, which flowed from the sacred mouth of Christ when he preached to the people before his passion. For Christ, according to the Apostle, is the rock: and indeed a firm one, upon which the Church is founded. But the prophet in the Psalm compares the words of the Lord to honey, when he says: How sweet are your words to my palate: sweeter than honey to my mouth. And again: The judgments of the Lord are right; justified in themselves. Desirable above gold and many a precious stone: and sweeter than honey and the honeycomb. But what more sacred and august words of the Lord could you give than those which are contained in the Gospel, spoken forth by the divine mouth of Christ? By oil, however, the Holy Spirit and the outpouring of his grace upon men are suitably understood, according to the manner of Scripture. For God the Father, speaking to the Son about the Holy Spirit, says in the Psalm: Therefore God, your God, has anointed you with the oil of gladness above your companions. And blessed Peter, speaking of Christ in the Acts of the Apostles, says: Whom God anointed with the Holy Spirit. Now anointing is made with oil. Likewise, very often in Scripture the Holy Spirit is understood by the name of anointing. So the sense of this verse is that after the doctrine of the Gospel, Christ poured forth upon the disciples the charisms of the Holy Spirit. V ij In

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310 PROSA. tis versus pertinet sententiam: & ad illam debet referri, vt mox constabit. 4. Reg. 4. 12 In duodecimo versu. Liquorem dat Heliseus. Cum mulier quædam de vxoribus prophetarum conqueretur Helisæo, quòd mortuo viro suo creditor vellet tollere duos filios suos & in seruitutem subigere quoad persolutum esset debitum: iussit Helisæus vt ipsa mutuo peteret multa vasa vacua, & singulis eorum aliquid olei quod habere se dixit infunderet. Quod cum illa fecisset: adeò multiplicatum est oleum vasis infusum, vt omnia fuerint vsq; ad os repleta oleo. Id vbi nunciasset Helisæo: iussit vt venderet illud oleum, & satisfaceret creditori. De eo aut quod reliquum esset: ipsa & filij eius viuerent. Mysticè autem per oleum illud intelligitur gratia spiritus sancti, quæ deo significato per Helisæum, præstatur abundè nobis per viduam signatis, si modo vasa habeamus vacua: id est, corda nostra non repleta iniquitate, sed congruè disposita ad huius sacri liquoris susceptionem. 14 In decimoquarto versu. Non potest hæc paraclisis. Sicut paracletus vel paraclitus græcè idem est quod consolator, & pro spiritu sancto potissimum sumitur in sacris literis ita paraclisis, seos, significat consolationem, & gratiam sancti spiritus moestorum cordium consolatricem. Quoniam igitur paulo antè dictum est quòd nobis sacrum rorem sancti spiritus largitur deus, modo vasa cordis nostri sint congrua illi recipiendo: hic versus accommodatè ostendit, quidnam reddat corda nostra indisposita ad sacrorum charismatum perceptionem, potissimùm duo exprimens quæ sunt impedimento tantis bonis, scilicet obscuritatem cordis obtenebrationemque per peccata, & discordiam animorum per contentiones & odia. Cum enim spiritus sanctus sit lux spiritualis, & deus pacis atque dilectionis, neque in obtenebratis cordibus neque divisis abinuicem per dissensiones & rixas, vnquam deliget suæ maiestatis habitaculum aut sedem. 17 In decimoseptimo versu. Aquæ ditans elementum. Id dictum putetur tum quòd in principio creationis mundi spiritus domini super aquas ferebatur vt superius dictu[m] est, tum etiam quia virtute sua spiritus sanctus aquas sanctificat, vt salutare baptismi lauacru[m] conficiant, quo asper-

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310 PROSE. This verse pertains to the sentence: and to that it must be referred, as will soon be clear. 4. Reg. 4. 12 In the twelfth verse. Elisha gives the liquid. When a certain woman, one of the wives of the prophets, complained to Elisha that, after her husband was dead, the creditor wanted to take away her two sons and subject them to slavery until the debt was paid, Elisha ordered that she should borrow many empty vessels and pour into each of them some of the oil which she said she had. When she had done this, the oil poured into the vessels was multiplied so greatly that all were filled with oil up to the brim. When she had reported this to Elisha, he ordered that she should sell that oil and satisfy the creditor. With what remained, she and her sons were to live. Mystically, however, that oil is understood to mean the grace of the Holy Spirit, which, signified by God through Elisha, is abundantly bestowed on us through the widow as the vessels are signified, provided only that we have empty vessels: that is, our hearts not filled with wickedness, but suitably disposed for receiving this sacred liquor. 14 In the fourteenth verse. This paraclete cannot. Just as paracletus, or paraclete, in Greek means the same as “comforter,” and is used especially of the Holy Spirit in the sacred writings, so paraclesis, eos, signifies consolation, and the grace of the Holy Spirit, comforting sorrowful hearts. Since, therefore, it was said a little before that God grants us the sacred dew of the Holy Spirit, provided the vessels of our heart are suitable to receive it, this verse fittingly shows what makes our hearts unfit for the reception of sacred charisms, expressing especially two things that are an obstacle to such great goods, namely the darkness of the heart and its obscuring through sins, and the discord of souls through disputes and hatreds. For since the Holy Spirit is spiritual light, and the God of peace and love, he will never choose as the dwelling or seat of his majesty hearts that are darkened, nor those divided from one another by dissensions and quarrels. 17 In the seventeenth verse. The element enriching waters. This may be said both because at the beginning of the creation of the world the Spirit of the Lord was borne upon the waters, as was said above, and also because by his power the Holy Spirit sanctifies the waters, so that they may accomplish the saving bath of baptism, by which asper-

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EXPO. 311 si homines abluantur à peccatis suis, & noua fiant in Christo creatura, renati ex aqua & spiritu sancto. Vnde & super Christum baptizatum in Iordane spiritus sanctus apparuit, ad significandum quòd in baptismo ritè suscepto datur spiritus sanctus. < Ioan. 1.> 18 In decimooctauo versu. Gratiæ nunc, sed natura. Cum nascimur, originalis peccati labe adhuc sordidati, sumus filij iræ, maledictionis & perditionis: quemadmodum beatus Paulus dicit ad Ephesios. Eramus natura filij iræ: sicut & cæteri. Suscepto verò sacramento baptismi & spiritus sancti dono percepto: efficimur filij gratiæ & adoptionis, filiique regni, per spiritualem huiusmodi in Christo regenerationem. < Eph. 2.> Tunc enim ex deo nati sumus: & filij dei effecti. Verum enitendum nobis est summopere vt hanc dei filiationem susceptam in baptismo, integram in nobis inuiolatamque seruemus per syncæram fidem & bonoru[m] operum fructum. Ne per ignauiam nostram deperdita tanta dignitate qua filij dei nominamur & sumus: decidamus à numero filiorum dei, & efficiamur filij Sathanæ per imitationem illius & expletionem desideriorum eius. Tanto siquidem grauior erit culpa nostra: si exciderimus à sorte filiorum dei per irrationabiles concupiscentiarum nostraru[m] motus: quanto maior fuit dei in nos dignatio qua nosipos asciuit in cætum & numerum filiorum suorum, qua spiritum suu[m] sanctu[m] diffudit in corda nostra vt hospitem & habitatorem animarum nostrarum. Cui si intulerimus contumeliam, per peccata cum à nobis propellentes & Sathanæ spiritum vltro admittentes in penetralia cordis nostri non effugiemus vindicem dei iram A qua nos sua benignitate præseruet spiritus totius bonitatis. Amen. < 1. Cor. 12> 19 In decimonono versu. Tu qui dator es & donu[m]. Spiritus sanctus dator est: quia hominibus sua dona largitur, quemadmodum ostendit sacer Paulus: ita scribens ad Corinth. Alij per spiritum datur sermo sapientiæ, alij sermo scientiæ: alij fides in eodem spiritu. Et demùm in fine concludit. Hæc omnia operatur vnus atque idem spiritus, diut dens singulis prout vult. Ipse etiam donum est: quia à deo datur iis qui illum dari sibi petunt, quemadmodum testatur dominus in euangelio. Si vos (inquit) cu[m] estis mall, no[n] sitis bona data dare filiis vestris: quantò magis pater vester Viiiij cæle-

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EXPO. 311 if men be washed from their sins, and made new creatures in Christ, being born again of water and of the Holy Spirit. Wherefore also, over Christ baptized in Jordan, the Holy Spirit appeared, to signify that in baptism duly received the Holy Spirit is given. < John 1.> 18 In the eighteenth verse. Of grace now, but of nature. When we are born, still defiled with the stain of original sin, we are children of wrath, of curse and destruction: as the blessed Paul says to the Ephesians. We were by nature children of wrath, even as the rest. But when the sacrament of baptism has been received and the gift of the Holy Spirit obtained, we are made children of grace and adoption, and sons of the kingdom, through this spiritual regeneration in Christ. < Eph. 2.> Then indeed we are born of God, and made children of God. Yet we must strive most earnestly that we may keep this sonship of God, received in baptism, whole and inviolate within us, through sincere faith and the fruit of good works. Lest through our negligence so great a dignity, whereby we are called and are the children of God, be lost by us: and we fall from the number of the children of God, and become the children of Satan by imitating him and fulfilling his desires. For the more grievous will our guilt be, if we fall away from the lot of the children of God through the unreasonable impulses of our desires: the greater was God's favor toward us, by which he added us to the company and number of his children, by which he poured out his own holy Spirit in our hearts as a guest and inhabitant of our souls. If we shall have offered him contumely, driving him away from us by sins and willingly admitting Satan's spirit into the inmost chambers of our heart, we shall not escape the avenging wrath of God. From this may the Spirit of all goodness, by his kindness, preserve us. Amen. < 1 Cor. 12> 19 In the nineteenth verse. You who are the giver and the gift. The Holy Spirit is the giver: because he bestows his gifts upon men, as holy Paul shows, thus writing to the Corinthians: To one is given by the Spirit the word of wisdom, to another the word of knowledge; to another faith in the same Spirit. And finally he concludes: All these things worketh one and the selfsame Spirit, distributing to each as he wills. He is also the gift: because he is given by God to those who ask that he be given them, as the Lord testifies in the Gospel. If you (he says), when you are evil, do not know how to give good gifts to your children: how much more your Father Viiiij cæle-

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PROSA cælestis dabit spiritum bonum petentibus se. Dicitur & ip se spiritus sanctus omne bonum condere: id est creare, pro ducere, & formare, quia omnibus est spiritus: & à quo bonum omne profluit in creaturas, cui & bonitas peculiariter attribuitur. De sancto spiritu: alia prosa. Simplex in essentia. 9 Sic in Sina lex diuina. Septiformis gratia, Reis est imposita. Nos reformet spiritus 10 Lex timoris nô amoris, 2 Cordis lustret tenebras, Puniens illicita. Et carnis illecebras 11 Ecce patres præelecti, Lux emissa cælitus. Dij recentes sunt effecti, 3 Lex præcessit in figura, Culpæ soluunt uincula. Lex poenalis lex obscura, 12 Pluunt uerbo, tonant Lumen euangelicum. minis, 4 Spiritalis intellectus Nouis linguis & doctrinis Literali fronde tectus, Consonant miracula: Prodeat in publicum. 13 Exhibentes ægris cura[m] 5 Lex de monte populo, Morbum damnât non natu Paucis in coenaculo, ram, Noua datur gratia. Persequentes scelera. 6 Situs docet nos locorum, 14 Reos premunt & casti Præceptorum uel donorum gant, Quæ sit eminentia. Modo soluunt, 'modo li- 7 Ignis, clangor, buccinæ, gant, Fragor cum caligine, Potestate libera. Lampadum discursio. 15 Typum gerit iubilei 8 Terrorem incutiunt, Dies iste, si dici Nec amorem nutriunt, Requiris mysteria. Quem effudit unctio. 16 In quo tribus milibus Ad fidem currentibus, Pullulat ecclesia. Iubileus

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PROSE The heavenly one will give the good Spirit to those who ask him. It is said that the Holy Spirit himself brings forth every good thing: that is, to create, produce, and fashion it, because he is the spirit of all things; and from him every good flows into creatures, to whom goodness is especially attributed. Of the Holy Spirit: another prose. Simple in essence, 9 So in Sinai, the divine law Sevenfold grace, Was imposed on the guilty. May the Spirit reform us 10 The law of fear, not of love, 2 May he cast light into the darkness of the heart, Punishing unlawful things. And the enticements of the flesh 11 Behold, the forechosen fathers, Light sent from heaven. Have been made divine anew, 3 The law went before in figure, Loosening the bonds of guilt. The penal law, the dark law, 12 They rain with the word, they thunder The light of the Gospel. With threats, 4 Spiritual understanding With new tongues and doctrines Covered with the literal foliage, Miracles resound: May it come forth into the open. 13 Bringing healing to the sick, 5 The law from the mountain to the people, It condemns sickness, not nature, To a few in the upper room, Pursuing crimes. New grace is given. 14 It presses the guilty and chastises the righteous, 6 Position teaches us the places, Now loosing, now binding, Of the commandments or of the gifts, By free power. What the rank is. 15 This day bears the image of the jubilee, 7 Fire, the sound of a trumpet, If you ask to be told Crash with darkness, The mysteries. The movement of lamps. 16 In which, with three thousand 8 They inspire terror, Running to the faith, And do not foster love, The Church sprouts up. Which the anointing poured out. Jubilee

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118 PROSA. tibus peruius: paucis annotationibus ea transigetur. Author eius: Adam de sancto Victore. 1 ANNOTATIONES. In secundo versu. Flamma tua diuite. Spiritus sancti flamma: ignis est ille spiritualis & cælestis, quem immittit cordibus hominum. Et hæc diues est: propter multiformitatem donorum sacram inflammationem consequentium. Exuberantiâ enim gratiarum & diuitias suorum munerum confert illis: qui ad cælestes illas opes recipiendas cordis sui præparât promptuarium quo eas recondant. Est enim spiritus sanctus (vt Pauli verbis vtar) diues in omnes qui inuocant illu[m]: omniumque est artifex, omnia cognoscens, omnia prospiciens. < Rom. 10 Sapien. 7> 4 In quarto versu. Permanens immobilis. Ibidem. Quæ in libro Sapientiæ de æterna sapientia dicuntur in septimo capite, spiritui quoque sancto congruè adaptantur, vt qui eiusdem sit cum filio dei naturæ, & substantiam diuinam consequentes proprietates (quales sunt ex: de quibus est sermo) omnino cum ipso habeat communes, vtputa quòd cum sit vnu[m]: omnia potest, & in se permanens: omnia innouat, & per nationes in animas sanctas se transfert, amicósqve dei & prophetas constituit. Ex quo & id continuò colligitur, quòd astra regit cælumque mouet: permanens tamen immobilis, stabilisque manens dat cuncta moueri: vt canit Boetius. 11 In vndecimo versu. Tu commutas elementa. Id non secundum eoru[m] substantiam est intelligendum sed secundum vsum ac virtutem. Nam elementum aquæ sanctificatione spiritus sancti consecratum: accommodatur lauacro baptismi, & nouam quodâ modo induit virtutem, vt quod prius corpora solùm abluebat: nunc etiam ad absterendas animæ maculas sit idoneum. Neque solum baptismi sacramentum: sed & cætera omnia virtute spiritus sancti conficiuntur, & suam inde vim desumunt. Nullum enim perficitur sacramentum: quòd non spiritus sancti inuocatione absoluantur. 14 In decimoquarto versu. Sacer ignis pectus ignis. Primo loco, ignis: nomé est vocatiui casus. Na[m] per totam prosa[m]sermo ad spiritu[m] sanctum dirigitur. Secudo verò loco, secunda est persona præsentis indicatiui, huius verbis ignis, is, ire, quod inflammare significat: & accusatiuo iungitur.

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118. PROSE. This is more accessible through a few annotations. The author of it: Adam of St. Victor. 1. ANNOTATIONS. In the second verse. Flamma tua diuite . The flame of the Holy Spirit: it is that spiritual and heavenly fire which he casts into the hearts of men. And this is rich, because of the manifold gifts following that sacred burning. For with an abundance of graces and the riches of his own gifts he bestows them upon those who prepare in their hearts a storehouse to receive those heavenly treasures. For the Holy Spirit is, as I use Paul’s words, rich unto all who call upon him; and he is the maker of all, knowing all things, foreseeing all things. <Rom. 10; Sap. 7> 4. In the fourth verse. Permanens immobilis . Likewise, the things said in the Book of Wisdom in chapter 7 about eternal wisdom are fittingly adapted also to the Holy Spirit, since he is of the same nature as the Son of God, and possesses in common with him the properties that follow from the divine substance—such as those of which there is question here—so that, being one, he can do all things, and, while abiding in himself, renews all things, and through the nations transfers himself into holy souls, and makes them friends of God and prophets. From this it is also immediately inferred that he governs the stars and moves heaven; yet remaining immovable and steadfast, he gives all things motion, as Boethius sings. 11. In the eleventh verse. Tu commutas elementa . This is not to be understood according to their substance, but according to their use and power. For the element of water, consecrated by the sanctification of the Holy Spirit, is adapted to the baptismal bath, and in a certain way takes on a new power, so that what formerly merely washed bodies is now also fit to cleanse the stains of the soul. Nor is it only the sacrament of baptism, but also all the others, that are effected by the power of the Holy Spirit and draw their force from him. For no sacrament is completed except it be brought to fulfillment through the invocation of the Holy Spirit. 14. In the fourteenth verse. Sacer ignis pectus ignis . In the first place, ignis is the vocative case. For throughout the prose the discourse is directed to the Holy Spirit. In the second place, it is the second person present indicative of the verb ignis, is, ire , which means to inflame; and it is joined with the accusative.

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E X P O. 911 sententia. Pro inde in illo aut adiiciendo, aut prætermitte- do vnsuisque sequatur ecclesiæ suæ vsum, illique se p- sus co[n]formet. Ita vbi paulo pòst litera habet, dignitas ado rat angelica: alij libri habent, pluralitas adorat angelica. Vtrunque autem horum, rectè dicitur. 4 Sydera, ma ria continens. Hic locus deum omnium creaturarum vbi- vis sustinentium continere ambitum & fulcire naturam, ostendit. Quæda enim supremo continentur loco, vt cor- pora cælestia: & syderum nomine hic intelliguntur. Quæ- dam medio mundi sensibilis loco: vt corpora naturalia, eleméta & ex ipsis commixta, & hic per maria & arua in- sinuantur. Quædam verò infimo subsident loco, vt æternis damnatae tenebris noxiae potestates: & hoc in loco per in- fima tartara & abyssum infimum innuuntur. Hæc autem tria rerum conditarum genera, vno generali nomine per vniuersa condita etiam intelligu[n]tur: spiritus angelicos & cælestes insuper comprehendente, vt cognoscatur deus i- ple, rerum omnium, cælestium scilicet terrestrium & infer norum princeps esse ac dominus. 5 Nunc omnis quod vox. Conueniens hic sumitur ar gumentum atque apta ratiocinatio, ostendens id æquum esse & rationi consentaneum, quod omnis uox & lingua humana cuiusuis nationis & regionis deum confiteatur & laudet. Nam irrationales (inquit) creaturæ vt sol & luna ipsum laudent, quandoquidem ex sua substatia virtute & motu immensam dei potentiam, sapientiam, & bonitatem prædicant: ipsiusque laudandi in suis operibus amplam præstant materiam. Sub sole autem & luna hic expressis, aliæ etiam creaturæ rationis expertes comprehendantur, quæ ex sua natura dei virtutem & perfectionem itidè ma nifestant. Turba quoque angelica deum assidua laude in cælis concelebrat. Par est igitur atque rationabile: & nos homines deo nostro creatori & redemptori debitas exo- luere laudes. 6 Simul iubilemus altithrono domino. Non diuisim hoc nomen legendum altithroni: vt faciunt nonnulli, sed coniunctim altithrono: quod adiectiuum est, co[n]positu ex altus & thronus, significatque eum qui sublimi & excelsa sede residet, quod maxime deo convenit: cuius cælu sedes est, & qui sedet super cherubim. Quare sequens particula X in

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E X P O. 911 sentence. Therefore, in adding this or leaving it out, let each follow the usage of his own church, and conform himself to it. Likewise, where the text shortly afterward has, “angelic dignity adores,” other books have, “the multitude of angels adores.” Either reading, however, is rightly said. 4 The stars, the seas containing. This passage shows that God sustains all creatures everywhere, encompassing them and supporting their nature. For some things are contained in the highest place, as are the heavenly bodies; and under the name of stars these are here understood. Some are in the middle place of the visible world, as natural bodies, the elements, and things compounded from them; and here they are indicated by seas and fields. Others indeed lie in the lowest place, as the harmful powers condemned to everlasting darkness; and in this place they are hinted at by the lowest Tartarus and the abyss. Now these three kinds of created things are also understood under one general name throughout all creation, including angelic and heavenly spirits as well, so that God himself may be recognized as the ruler and lord of all things, namely of heavenly, earthly, and infernal things. 5 Now every voice. Here is taken a fitting argument and apt reasoning, showing that it is right and in accord with reason that every voice and human tongue of whatever nation and region should confess and praise God. For irrational creatures, says he, such as the sun and the moon, praise him, since from their substance, power, and motion they proclaim the immense power, wisdom, and goodness of God, and in their works provide abundant material for praising him. But with the sun and moon expressed here, other creatures also devoid of reason are included, which likewise manifest the power and perfection of God from their nature. The angelic host too celebrates God with continual praise in heaven. It is therefore fitting and reasonable that we men should render to God our creator and redeemer the praises due to him. 6 Let us sing together to the most-high Lord. This word should not be read separately as “to the most-high,” as some do, but together as “most-high,” which is an adjective composed of altus and thronus, and signifies one who sits on a lofty and exalted seat, which especially suits God: whose seat is heaven, and who sits upon the cherubim. Therefore the following phrase X in

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EXPO. 33 sonis: met mores: Vim transcendit rationis, Nec declinet ad errores Excedit ingenia. Quos damnat ecclesia. Quid sit gigni, quid processus: 19 Nos in fide glorie- mur: Me nescire sum professus. Nos in una modulemur Sed fide non dubia. Fidei constantia. 17 Qui sic credit: ne festinet, 20 Trinæ sit laus unitati: Et à uia non declinet Sit et simplæ trinitati Insolerter regia. Coæterna gloria. 18 Seruet fidem, for- Amen. Hæc prosa vniformem habet rythmicæ modulationis in omnibus suis versibus formam. In singulis enim tres co[n] tinet clausulas rythmicas: quarum duæ primæ mutua[m] ad- inuicem habent in exitu co[n]sonantiam: & vtraque illarum octo complectitur syllabas, quarum penultima semper lo[n] ga aut syllabæ longe in tenore prolatio[n]is persimilis. Ter- tia verò cuiusque versus clausula responsum habet ad ter- tiam proximi versus in simili desinentia: & septem con- stringit syllabas penultimamque breue[m]. Author eius, A- dam de sancto Victore. Explicatur in ea concinne, elega[n] ter & appositè altissimum supersanctæ trinitatis myste- rium, quomodo in illa nec vnitas deitatis repugnat trini- tati personarum, nec harum pluralitas illius simplicitati, quomodo etia[m] ipsæ personæ licet vnius sint essentiæ: pro- prietates tame[n] habent singulares & personales, secu[n]dum quas earum attenditur ac sumitur discretio. Et alia id ge- nus ad sacratissimum istud fidei arcanum secretumque sa- cramentum attinentia hic decenter & dilucide reserâtur, quæ ex symbolo Athanasij & eius explanatione in secun- do libro posita: plana satis & clara euadere possunt, idcir- co illorum declarationibus non opus erit hic diutius im- morari ac insistere. 3 ANNOTATIONES. In tertio versu. Hæ dicuntur relatiue. Diuinæ personæ adinuicem relatiue dicuntur X ij secundum

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EXPO. 33 sound: with morals: It transcends the force of reason, nor does it incline to errors It surpasses intellects. Those whom the Church condemns. What it is to be begotten, what the procession is: 19 Let us glory in faith: I have professed that I do not know. Let us abide in one But in undoubted faith. Constancy of faith. 17 He who believes thus: let him not hasten, 20 Let there be praise to the Trinity in unity: And let him not turn from the way Let it be also to the simple Trinity Neatly in the royal way. Coeternal glory. 18 Let him keep the faith, for- Amen. This prose has a uniform form of rhythmic modulation in all its verses. For in each it contains three rhythmic clauses: of which the first two have mutual consonance at the ending with one another; and each of those contains eight syllables, of which the penultimate is always long, or very similar to a long syllable in the manner of pronunciation. The third clause of each verse, however, has a response to the third of the next verse in a similar ending; and it comprises seven syllables, with the penultimate short. Its author is Adam of Saint Victor. In it the highest mystery of the most holy Trinity is explained fittingly, elegantly, and appropriately: how in it neither the unity of the Godhead is repugnant to the Trinity of persons, nor the plurality of these to its simplicity; how also the persons themselves, though they are of one essence, nevertheless have singular and personal properties, according to which their distinction is observed and understood. And other matters of this kind pertaining to this most sacred hidden secret and sacrament of faith are here suitably and clearly disclosed, which from the Creed of Athanasius and its explanation set forth in the second book can sufficiently and clearly be made plain; therefore there will be no need to dwell longer here on their explanations and insist upon them. 3 NOTES. In the third verse. These are said relatively. The divine persons are said relatively to one another, according to

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EX PO. 325 sicut & vna substantia atque essentia. Quomodo igitur illa minor erit in vna persona quàm in pluribus, aut maior in pluribus quàm vna! esset enim tunc illa sive virtus sive sapientia. revera seipsa minor, cum sit eadem in omnibus. 7 In septimo versu. Sed hi tamen habent quædam propria. Pater enim singularem habet proprietatem, ipsius à filio & spiritu sancto discretiuam: scilicet innascibilitatem siue in gignentiam, quòd à nullo prodeat sed seipsos solo subsistat. Filius gignentiam siue nascetiam habet quòd à patre solo sit genitus. Spiritus autem sanctus personalem habet proprietatem, quam processibilitatem siue processionem dicere solent: quòd à patre & filia, processu intimo & nobis imperscrutabili prodeat. Veruntamen vt proxime sequens dicit versus, hoc est vna persona quod alia. Nam personalis ista discretio & proprietatum differentia, nullam substantiæ aut naturæ diversitatem inducit. Pronomen autem hoc, & quod, & similia, aut Inomina aut pronomina in neutro genere, substantiæ sunt indicatiua, sicut ostendit illud verbum domini in euægello. Ego & pater, vnum sumus. 10 In decimo versu. Spiritualis ab vitroque procedit connexio. Spiritualis connexio hic intelligitur spiritus sanctus, qui nexus dicitur & amor patris & filij, quo pater diligit filium vt habet evangelium, & filius etiam patrem. Pater (inquit) diligit filium, & omnia dedit in manu eius. Et filius de seipso. Sed vt cognoscat mundus quia diligo patrem, & sicut mandatum dedit mihi pater, sic facio. Et sanè proprium amoris est connectere & coadunare plura adinuicem placido dilectionis vinculo, mutuóq[ue] nexu costringere, sicut discordia dissipat & disiungit. Spiritus autem sanctus, amor est, rectè igitur ipse hic connexio dicitur. 12 In duodecimo versu. Non hic ordo temporalis. Ipse tres personæ, coæternæ sunt adinuicem, vt sicut pater est æternus: ita filius & spiritus sanctus patri coæternus. Nullus igitur inter eos est ordo durationis, neq[ue] vna personarum prior aut posterior alia durationis ordine dici potest. Rursum, cum situs & positio in loco, localis item circunscriptio & conclusio: solis conueniat corporibus, & rebus se in molem attollentibus ac magnitudine præditis. X iij Deus

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EX PO. 325 as one substance and essence. How then would it be less in one person than in several, or greater in several than in one? For then that same power or wisdom would truly be less in itself, since it is the same in all. 7 In the seventh verse. But these, nevertheless, have certain proper characteristics. For the Father has a singular property, distinguishing him from the Son and the Holy Spirit: namely, innascibility, or unbegottenness, because he proceeds from no one, but subsists of himself alone. The Son has begetting, or nativity, because he is begotten of the Father alone. But the Holy Spirit has a personal property, which they are accustomed to call procession or processibility: because he proceeds from the Father and the Son, by an inward process inscrutable to us. Nevertheless, as the next following verse says, this is one person, and that another. For this personal distinction and difference of properties introduces no diversity of substance or nature. But the pronouns hoc and quod, and the like, whether nouns or pronouns in the neuter gender, indicate substance, as that word of the Lord in the Gospel shows: I and the Father are one. 10 In the tenth verse. A spiritual bond proceeds from both. By spiritual bond is here understood the Holy Spirit, who is called a bond and the love of the Father and of the Son, by which the Father loves the Son, as the Gospel has it, and the Son also loves the Father. “The Father,” he says, “loves the Son, and has given all things into his hand.” And the Son says of himself: “But that the world may know that I love the Father, and as the Father has given me a commandment, so I do.” And indeed it is proper to love to connect and unite many things together by a gentle bond of affection, and to bind them with a mutual tie, just as discord scatters and separates. But the Holy Spirit is love; therefore he is rightly called here a bond. 12 In the twelfth verse. There is no temporal order here. The three persons are co-eternal with one another, so that just as the Father is eternal, so the Son and the Holy Spirit are co-eternal with the Father. Therefore there is no order of duration among them, nor can one person be said to be prior or posterior to another in the order of duration. Likewise, since position and placement in a place, and likewise local circumscription and enclosure, belong only to bodies and to things raised into bulk and endowed with magnitude. X iij Deus

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PROSA. Deus autem spiritus est: & vnaquæque diuinarum perso- narum superspiritualis est, figuræ & quætitatis exors: planum est etiam in diuinis personis neque situm inueniri lo calem neque circumscriptionem. Quomodo enim circum scribetur deus: qui immensus est? qui cælum & terram im plet, qui in cælo est sursum & in abyssis deorsum? 13 In decimotertio versu. Nulla causa præter eum: qui causat causalia, cælu, sol, & elementa causæ sunt rerum, sed non primæ, habent enim priorem causam deum, qui pri- ma est omnium & simpliciter causa. Insuper quæ sub deo causæ sunt rerum, non habent à seipsis ratione & vim cau salitatis, sed à deo qui cæteris causalitatem com[m]unicat, il- lisque præstat vt post ipsum sint causæ. Deus autem ab a- lio no[n] mutuatur nec accipit precario rationem causæ, sed à seipso primu[m] habet quòd sit causa. Rectè igitur hic nul- le dicitur esse causa prima, absoluta & perfecta præter eum qui omnia producit causalia & omnes effectus. Dicuntur enim causalia, ipsa effecta, quæ à causis producuntur & prodeunt. 14 In decimoquarto versu. Effectiua vel formalis. Vnitas in trinitate & trinitas in vnitate in deo: multis rerum proditur indicius, & potissimum in triformi ratione causæ, quod ipse vna & maxime omnium vna est causa, & tamen trina secundum rationem, scilicet efficiens, forma & finis. Efficiens quidem, quia ab ipso vt primo au thore sunt omnia. Forma, quia per ipsum subsistit omnia. Dat enim esse rebus, & conseruat eas in esse. Finis verò, quoniam in ipsum vt optimum finem referuntur omnia, & ipsius gratia agitur omnia. Semper enim quod melius est, aliorum finis debet constitui. Et si quis patri effectricè ascripserit causam: ex quo omnia filio formam, quia per eum omnia, & spiritui sancto finem, quia in ipsum reuocâ tur omnia, non absurdam accommodationem secerit. Nihilo secius ipsæ tres personæ: vna sunt omnium causa, effi- ciens, forma & finis, & vnaquæque earu[m]: effectrix est cau- sa, & forma, & finis. At verò causa materialis ratio, deo non couuenit: quia neque ex eo vt substrato alterius co- positioni sit aliquid, neque in eo etiam vt subiecto quip- piam recipitur: quod illi more accidentis insit. In

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PROSE. But God is spirit: and each of the divine persons is superspiritual, without figure and without quantity. It is also clear that in the divine persons neither local situation nor circumscription is found. For how shall God be circumscribed, who is immense? who fills heaven and earth, who is in heaven above and in the abyss below? 13 In the thirteenth verse. No cause except Him who causes causal things. The heaven, the sun, and the elements are causes of things, but not primary causes; for they have a prior cause, namely God, who is first of all and simply the cause. Moreover, those causes of things which are under God do not have from themselves the power and force of causality, but from God, who communicates causality to the rest and grants to them that after Him they may be causes. But God does not borrow from another, nor receive the power of causing on trust; rather, from Himself alone He has at the first that He is cause. Rightly therefore is there said here to be no first cause, absolute and perfect, except Him who produces all causal things and all effects. For causal things are called the effects themselves, which are produced and proceed from causes. 14 In the fourteenth verse. Effective or formal. Unity in the Trinity and Trinity in the Unity in God is shown by many indications, and especially in the threefold notion of cause, namely that He is one, and most of all one cause, and yet three according to reason: namely efficient, form, and end. Efficient, indeed, because from Him as first author are all things. Form, because through Him all things subsist. For He gives being to things and preserves them in being. End, truly, because all things are referred to Him as the highest end, and all things are done for His sake. For that which is better ought always to be appointed as the end of others. And if anyone should attribute causally to the Father the cause, from whom are all things; to the Son the form, because through Him are all things; and to the Holy Spirit the end, because to Him all things are recalled, he would make no absurd accommodation. Nevertheless, the three persons themselves are one cause of all things, efficient, form, and end; and each of them is an effectual cause, and form, and end. But the material cause, in truth, does not suit God, because neither is there anything from Him as from a substratum for the composition of another, nor is anything received in Him as in a subject, in such a way as to inhere in Him by accident. In

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EXPO. 327 In festo sanctissimi sacramenti eucharistiæ. 1 Auda Sion saluato- Vmbram fugat ueritas, rem Noctem lux eliminat. 2 Lauda ducem & pa- 9 Quod in coena Christus storem gessit, In hymnis & canticis. Faciendum hoc expressit 2 Quantum potes: tan- In sui memoriam. tum aude. 10 Docti sacris institutis: Quia maior omni laude, Panem, uinum in salutis Nec laudare sufficis, Consecramus hostiam. 3 Laudis thema specialis, 11 Dogma datur Chri- Panis uiuus & uitalis stianis, Hodie proponitur. Quòd in carnem trāsit pa- 4 Quem in sacra mensa nis, coena Et uinum in sanguinem. Turbæ fratrum duodenæ, 12 Quod non capis, quod Datum non ambigitur. non uides 5 Sit laus plena, sit sono- Animosa firmat fides ra, Præter rerum ordinem. Sic iocunda, sit decora 13 Sub diuersis specieb[us], Mentis iubilatio. Signis tantum & non re- 6 Dies enim solennis a- bus, gitur, Latent res eximiæ. In qua mensa prima reco- 14 Caro cib[us], sanguis pot[us] litur Manet tame Christo totus: Huius institutio. Sub utraque specie. 7 In hac mensa noui re- 15 A sumente no[n] co[n]cisus, gis: No[n] confractus, no[n] diuisus, Nouu[m] pascha nouæ legis, Integer accipitur. Phase uetus terminat. 16 Sumit unus, sumunt 8 Vetustatem nouitas: mille. X iiii Quantum

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EXPO. 327 On the feast of the most holy sacrament of the Eucharist. 1 O Sion, praise the Savior, The truth drives away the shadow, Light banishes the night. 2 Praise the leader and shepherd 9 What Christ did at the supper, He made clear should be done In hymns and songs. In remembrance of Him. 2 As much as you can: dare only so much. 10 Taught by sacred institutions: Because greater than all praise, We consecrate bread and wine Nor are you able to praise enough, As the offering of salvation. 3 The special theme of praise, 11 A doctrine is given to Christians, The living and life-giving bread That bread passes into flesh, Is proposed today. And wine into blood. 4 Which at the sacred table of the supper 12 What you do not grasp, what you do not see, To the twelve ranks of brothers, Daring faith confirms, Was certainly given. Beyond the order of things. 5 Let the praise be full, let it be sonorous, 13 Under different species, So let it be joyful, let it be fitting Only signs and not realities, The exultation of the mind. Excellent things lie hidden. 6 For the solemn day is being kept, 14 Flesh is food, blood is drink: On which the first table is recalled Yet Christ remains whole: Of this institution. Under either species. 7 At this table of the new king: 15 Not broken by the one who receives, The new Passover of the new law, Not crushed, not divided, Brings the old Passover to an end. It is received whole. 8 Newness to old things: 16 One receives, a thousand receive. X iiii As much

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PROSA Quantum isti: tantum ille. Vere panis filiorum: Nec sumptus consumitur. Non mittendus canibus. 17 Sumunt boni: sumunt 22 In figuris præsignatur, mali. Cum Isaac immolatur. Sorte tamen inæquali Agnus paschæ deputatur, Vitæ uel interitus. Datur manna patribus. 18 Mors est malis, uita 23 Bone pastor, panis uo bonis, re, Vide, paris sumptionis Iesu nostri miserere. Quàm sit dispar exitus. Tu nos pasce, nos tuere, 19 Fracto demùm sacramento, Tu nos bona fac uidere, Ne uacilles, sed memento In terra uiuentium. Tantu[m] esse sub fragmento: 24 Tu qui cuncta scis Quantum toto tegitur. Quales, 20 Nulla rei fit scissura, Quinos pascis hic mortales. Signi tantum fit fractura. Tuos ibi commensales, Qua nec status nec statura Cohæredes & sodales, Signati minuitur. Fac sanctorum ciuium. 21 Ecce panis angeloru[m]: Factus cibus uiatorum. Amen. Hæc prosa rythmicæ orationis mensuram tenet & formam sicut præcedens non tamen vbique seruat vni formitatem rythmi sicut illa, sed interdum ad venustatem & ornatum, euariat compositionis modum: vt in sexto & octa uo versu, quid diuersam inter se & à præcedentibus versi busu[m] abent contextus speciem. Similiter in decimonono versu & deinceps: plures tribus continentur in vnoquoq[ue]; versu clausulæ rythmicæ, nunc quatuor nuc verò quinq[ue] vt multiformis illa rythnorum cōtextio: maiore affe rat gratiam & elegantiam oratione. Author eius fuisse traditur beatus Thomas Aquinas, qui totum officium solennitatis sacrosanctæ eucharistiæ cōposuisse dicitur, ad cuius integritate & hæc p[er]sa pertinet. Es certè opus ipsu[m] liquido ostendit:

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PROSE For as much as he: Truly the bread of children: And the cost is not consumed. Not to be given to dogs. 17 The good receive it: the evil receive it. 22 It is prefigured in symbols, When Isaac is offered up. Yet with unequal lot, The Passover Lamb is appointed, For life or for death. Manna is given to the fathers. 18 Death is for the evil, life 23 Good Shepherd, bread of life, for the good; Have mercy on Jesus our Lord. See how different the outcome Feed us, guard us, is for a like receiving. Make us see good things, 19 When the sacrament is at last broken, In the land of the living. Do not waver, but remember 24 You who know all things, That so much is under the fragment: What we are like, As is hidden in the whole. You feed here your fivefold mortals. 20 No division is made in the thing, Your fellow guests there, Only a breaking of the sign is made. Fellow heirs and companions, By which neither state nor stature Make us citizens of the saints. of the one signified is diminished. 21 Behold the bread of angels: Made the food of wayfarers. Amen. This prose keeps the measure and form of rhythmic speech, like the preceding one, but does not everywhere preserve the uniformity of rhythm like it; rather, sometimes for beauty and adornment it varies the manner of composition: as in the sixth and eighth verse, where the context has a different form from each other and from the preceding verses. Likewise in the nineteenth verse and thereafter: more rhythmic clauses are contained in each verse, now four, now five, so that that multiform texture of rhythms may bring greater grace and elegance to the speech. It is said that its author was Blessed Thomas Aquinas, who is said to have composed the entire office of the solemnity of the most holy Eucharist, to whose completeness this prose also belongs. Indeed, the work itself clearly shows this.

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EXPO. 333 In diebus dominicis. 1 O Mnes una celebre mus, Celebrando ueneremur Christi nunc solennia. 2 Ecce dies magnus dei. Dies summus requici, Dies est dominica. 3 In qua mundus sumpsit exordium, In qua uitæ cæpit initium, Hæc est dies. 4 In qua Christus contriuit inferos Plasma suum uexit ad superos, Hæc est dies. 5 In qua pax apostolis Datur, clausis Ianuis: A diuino munere. 6 In qua sancti spiritus Sunt repleti gratia Doctores ecclesiæ. 7 In eadem sumitur Tuba euangelij Prædicandi populo. 8 Est in hac prohibitum, Ne fiat pontificum Nisi consecratio. 9 Ergo debet uenerari Et deuote celebrari Dies hæc sanctissima. 10 Celebrantes ueneremur. Et deuote postulemus, Vt die nouissimo 11 In æterna requie Nostræ uiuant animæ, Redemptionis gratia. Amen. Hæc prosa multiformem habet rythmicæ compositionis speciem. Nam duo primi versus inter se conformitate habent, tertius item & quartus inter se côsimiles: sed diuersi à cæteris. Deinde quinius & tres sequentes, itidem & postremus: in eadem rythmi forma conneniunt, sed à cæteris præcedentibus discrepant. Denique nonus & decimus primis duobus versibus sunt in eadem compositione conformes, vt vel ex ipsa lectione facilè dijudicabunt omnes. In ea explicantur mysteria dici dominicæ: quæ à Christo & apostolis in ea suut peracta, & prius aliquantulum explicata in illa prosa resurrectionis domini. Lux illuxit dominica. Deinde fidelis populus incitatur sedula exhortatione ad

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EXPO. 333 On Sundays. 1 O all together let us celebrate, Celebrating let us venerate the solemnities of Christ now. 2 Behold the great day of God. The highest day of rest, it is the Lord’s day. 3 On which the world took its beginning, On which life began its start, this is the day. 4 On which Christ destroyed hell, and carried his own work up to the heights, this is the day. 5 On which peace is given to the apostles, while the doors are shut: By divine gift. 6 On which the holy spirits are filled with grace, the teachers of the Church. 7 In this same day is taken up the trumpet of the Gospel to be preached to the people. 8 In this is it forbidden that there be any consecration of bishops except. 9 Therefore this most holy day ought to be venerated and devoutly celebrated. 10 Let us, celebrating, venerate it. And let us devoutly pray that on the last day 11 in eternal rest our souls may live, by the grace of redemption. Amen. This prose has a multi-formed character of rhythmic composition. For the first two verses are alike in form; likewise the third and fourth are similar to each other, but different from the others. Then the fifth and the three following, and likewise the last, agree in the same rhythmic form, but differ from the preceding ones. Finally, the ninth and tenth are conformable in the same composition with the first two verses, as everyone will easily judge even from the reading itself. In it are explained the mysteries of the Lord’s Day: those which were performed on it by Christ and the apostles, and which were previously somewhat explained in that prose of the resurrection of the Lord, “The light of the Lord’s day has shone.” Then the faithful people are urged with earnest exhortation to

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EXO. 335 est tuba euangelicæ prædicationis: quoniam eo die apostoli incæperunt euangelicam legem palam enunciare, quare etiam die dominico incoepta est euangelij in mundum publicatio. 8 In octauo versu. Est in hac prohibitum. Tam celebris & sancta (inquit) est dies dominica: vt episcoporum consecration non nisi die dominico fieri debeat, secundum canonicas sanctiones. Et merito quidem. Nam pontificalis functio: augustissima est & summæ authoritatis in sorte ecclesiastica, quare in die omnium celebratissimo, sacrorumque mysteriorum refertissimo, & cæteros dies dignitate excellentiâque præstante: fieri meritò debet. Talis autem est dies dominicus: cæteris hebdomadæ diebus sacratior & eminentior. Quòd verò sanctionum canonicarum decreto episcoporum consecratio die dominico fieri debeat, vt dicit hic versus: manifestè constat ex constitutione Anacleti papæ, quæ septuagesimaquinta distinctione cap. Ordinationes episcoporum, exprimitur in hunc modum. Ordinationes episcoporum authoritate apostolica ab omnib[us] qui eadem in prouincia fuerint episcopis sunt celebrandæ, qui simul conuenientes scrutinium cum precibus celebrent: manus cum sanctis euangelis imponentes dominica die hora tertia, orantes sacráque vnectione prophetarum exéplo regum capita perungentium, eos more apostolorum & Moysi vngentes, quia omnis sanctificatio constat esse in spiritu sancto: cuius virtus invisibilis, sancto est chrismati permixta. Et hoc ritu solennem celebrent ordinationem. Hæ Anacletus. In dedicatione ecclesiæ Sallat ecclesia mater illibata, et uirgo sine ruga: ho norem huius ecclesiæ. 2 Hæc domus, aulæ cælestis probatur particeps. In laude regis cælorum: et cærimoniiis. Et lumine continuo æmulans ciuitatem sine tenebris. Et corpora in gremio confouens animarum: quæ in cælo uiuunt. Quam dexterat protegat dei: ad laudem ipsius diu. Hic nouam prolem gratia parturit: foecundo spiritu sancto. Angeli,

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EXO. 335 is the trumpet of evangelical preaching: because on that day the apostles began openly to proclaim the evangelical law, wherefore the public proclamation of the Gospel in the world was also begun on the Lord’s day. 8 In the eighth verse. There is in this a prohibition. So celebrated and holy (he says) is the Lord’s day, that the consecration of bishops ought to be performed only on the Lord’s day, according to the canonical sanctions. And rightly indeed. For the pontifical office is most august and of the highest authority in the ecclesiastical order, wherefore it ought rightly to be performed on the most celebrated of all days, and the one fullest of sacred mysteries, and excelling the other days in dignity and eminence. Such therefore is the Lord’s day: holier and more eminent than the other days of the week. But that, according to the decree of the canons, the consecration of bishops ought to be performed on the Lord’s day, as this verse says, is manifest from the constitution of Pope Anacletus, which is set forth in the seventy-fifth distinction, chap. Ordinationes episcoporum, in these words. The ordinations of bishops, by apostolic authority, are to be celebrated by all the bishops who shall have been in the same province; and when they are assembled together they are to hold the scrutiny with prayers, laying hands with the holy Gospels on the Lord’s day at the third hour, praying and anointing with sacred chrism, by the example of the prophets and of kings who anointed heads, in the manner of the apostles and of Moses, because all sanctification is known to consist in the Holy Spirit, whose invisible power is mingled with the holy chrism. And let them celebrate the solemn ordination with this rite. These are the words of Anacletus. In the dedication of a church Let the mother Church rejoice, undefiled and a virgin without wrinkle: the honor of this church. 2 This house is proved a participant in the heavenly court. In praise of the King of heaven, and in ceremonies. And emulating with continual light the city without darkness. And cherishing bodies in the bosom of souls: which live in heaven. May the right hand of God protect her to his praise forever. Here grace bears a new offspring in birth: with fertile Holy Spirit. Angels,

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36 PROSA. 3 Angeli, cuius uisitant hic suos, et corpus sumitur Te su. Fugiunt uniuersa corporis nocua. Pereunt peccatricis animæ crimina. Hic uox lætitiæ personat. Hic pax et gaui dia redundant. Hæc in domo trinitati laus et gloria sem per resultat. Amen. 4 Hæc prosa, nulla rythmicæ formæ lege tenetur: sed libe ram habet orationis solutæ co[n]positionem. In ea co[m]mendat tur dignitates et munera gratiarum collata à domino ecclesiæ militanti in terris: quæ in templo diuino nomini co[n]secrato adunatur ad sacramentorum perceptionem & laudes deo decantandas. Numerantur & permulta beneficia: hominibus in templo domini indulta. 1 IANNOTATIONES. Psallat ecclesia mater illibata. Ecclesia Christi in terris degens: & mater dicitur & virgo. Mater quidem: quia spirituales illi gignit filios per lauacrum regenerationis. De quo mystico partu intelligitur versus ille paulo pòst sequens. Hic nouam prolem gratia parturit: foecunda spiritu sancto. Virgo verò: quia non est sanguinibus neque ex voluntate carnis neque voluntate viri, sed ex deo natos ędit filios. Nam spiritu sancto foecundata, prolem nouam parit Christo: manens semper cæsta et inuiolata. Sine ruga verò: quia nullam habet deformita tem ex senio aut sorde peccati contractam, & sicut dicit apostolus: neque maculam habet neque rugam. 5 Hæc domus: aulæ cælestis. Templum in dei honore consecratum: assimilatur propemodum cælesti mansionire gnóque cælorum quod deus inhabitat. Nam illic iugis est laus diuini nominis: secundum illud verbum psalmi. Beati < Siphe. 5 Psal. 83. > qui habitant in domo tua domine: in secula seculorum laudabunt te. Hic etiam psalmoru[m] cantica, hymni & lectiones: in dei præconium continuè resonant. Illic deo reverentia & adoratio: à cunctis sanctorum ordinibus cum summa veneratione exhibetur. Hic verò inclinationibus, genuflexionibus, prostrationibus, oblatione thuris, sacrificiis, &ceteris id genus cærimoniis: cultus diuinæ maiestati debitus exoluitur. Illic item contiuuus sine nocte dies: lumenque perenne est. Hic verò sacris thædis, cæreis & lampadibus: nocturnæ effugantur tenebræ: & per assiduam luminis sensibi-

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36. PROSE. 3. The angels, whom they visit here among their own, and the body is received by You. All the harms of the body flee away. The sins of the sinful soul perish. Here the voice of joy resounds. Here peace and gladness overflow. In this house, praise and glory to the Trinity ever echoes. Amen. 4. This prose is bound by no law of rhythmic form, but has the free composition of unbound speech. In it are commended the dignities and gifts of graces bestowed by the Lord upon the Church militant on earth, which is gathered in the temple consecrated to the divine name for the reception of the sacraments and for singing praises to God. And there are counted up very many benefits granted to men in the temple of the Lord. 1. NOTES. Let the spotless Church sing psalms. The Church of Christ, dwelling on earth, is called both mother and virgin. A mother indeed: because she gives birth to spiritual children through the laver of regeneration. From this mystical birth the verse that follows a little later is to be understood: Here grace brings forth a new offspring, fruitful by the Holy Spirit. But a virgin: because she does not bear children from blood, nor from the will of the flesh, nor from the will of man, but from God. For, made fruitful by the Holy Spirit, she brings forth a new offspring for Christ, remaining ever chaste and inviolate. Without wrinkle indeed: because she has no blemish contracted from age or from the stain of sin; and as the Apostle says, she has neither spot nor wrinkle. 5. This house is like the heavenly court, a temple consecrated in honor of God, and it is almost likened to the heavenly dwelling and kingdom of heaven which God inhabits. For there is constant praise of the divine name, according to the words of the psalm: Blessed are they that dwell in thy house, O Lord; they shall praise thee for ever and ever. Here also psalms, hymns, and readings continually resound in praise of God. There reverence and adoration are shown to God by all the orders of the saints with the greatest veneration. Here, however, by inclinations, genuflections, prostrations, the offering of incense, sacrifices, and other ceremonies of this kind, the worship due to the divine majesty is paid. There too there is a continuous day without night, and everlasting light. Here, however, by sacred torches, candles, and lamps, the darkness of night is driven away, and by the continual light sensi-

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PROSA. 338 hodie Matrem nostram norma stitiæ: Quam de lacu traxit miseriæ Ecclesiam. 3 In spiritus sancti clementia: Sponsa sponsi lætatur gratia. Æreginis laudis cum gloria Fælix dicta. 4 Dos ut datur: crescit lætitia, Quæ dos, quanta triplex potentia Tangens cælum, terram, stygia Iudicia 5 Mira loquar: sed sanæ credere Foederatam tam largo munere, De proprio produxit latere Deus homo. 6 Formaretur ut sic ecclesia, Figuratur in pari gloria. Adæ costis formata fæmina, Hostis 7 Euasuit nouerca posteris, Hæc est mater electi generis, Vitæ portus, asylum miseris Et tutella. 8 Pulchra, potens, partæ mirabilis, Veluna, sol fulget spectabilis, Plus acie multo terribilis Ordinata. 9 Multiplex est, singularis, una, Generalis et indiuidua. Omnis æui sexus simul una Parit turmas. 10 Hæc signata Iordanis fluctibus. Hæc quæ uenit à terræ finibus, Scientiam audire cominus Salomonis. 11 Hæc typicis descripta sensibus Nuptiarum induta nestibus, Cæli præest hodie ciuibus Christo iuncta. 12 O solennis festum titiae, Q

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PROSE. 338 today Our mother, the rule of justice: The Church, whom he drew from the pool of misery. 3 In the mercy of the Holy Spirit: The bride rejoices in the grace of the bridegroom. The happy one, called with the glory of maidenly praise. 4 The dowry, as it is given, increases joy, What a dowry, what a threefold power Touching heaven, earth, the stygian judgments. 5 I shall speak marvels: but to believe sanely that the covenant, endowed with so great a gift, God-man brought forth from his own side. 6 So that the Church might be formed, She is figured in equal glory. The woman formed from Adam’s ribs, The enemy 7 Has escaped, as a stepmother to posterity; This is the mother of the chosen race, The harbor of life, a refuge for the miserable, And a protection. 8 Beautiful, powerful, marvelous in her offspring, as of the full moon, the sun shines splendidly, More terrible than a very sharp weapon, when ordered. 9 She is manifold, singular, one, Universal and individual. Of every age and sex together, she brings forth crowds. 10 This one, marked by the waters of the Jordan. This one, who came from the ends of the earth to hear the wisdom of Solomon at close hand. 11 This one, described in figurative meanings, arrayed in the garments of nuptials, today presides over the citizens of heaven, joined to Christ. 12 O solemn feast of joy, Q

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EX PO: stica dos: tradita à sponso ipsi sponsæ. Hic enim sponsus omnium dominus authorque bonorum dotauit sponsam suam: non sponsa sponsum: vt apud homines. Quòd si percontaris: qualis & quanta fuerit illa dos data in hoc connubio: respondet hic versus eam dotem adeò esse amplâ: vt suo ambitu complectatur coelestia, terrestria, & inferna. Sunt enim non solum in coelo & terra, sed & apud inferos: qui ad ecclesiæ sanctæ pertinent consortium. vt qui purgatorio igne expiantur: demùm transferendi ad coelestem Hierusalem. Complectitur itaque dos illa largissima triplicem mundi machinam: coelum, terram, & abyssum. Ecce quàm largum est munus acceptum à sponso: quo ipsa sponsa illi in coniugium est confæderata. 1 In quinto versu. De proprio produxit latere. Cum Christi in cruce dormientis per mortem, latus est apertum < Ioan. 19.> lancea militis: inde profluxit sanguis & aqua, vnde sacramenta ecclesiastica suam acceperunt efficaciam. Tunc sanè Christus de illo latere suo transfixo formauit ecclesiam quoniam à prioribus eam sordibus emundauit, & illo sanguine & aqua abluit. Hoc autem mysterium (vt sequens dicit versus) figuratum fuit in formatione primæ mulieris, quæ de latere viri dormientis & ex costa Adæ formata in Genesi legitur. 7 In septimo versu. Eua fuit nouerca posteris. Quoniâ < Gen. 2.> Eua de costa viri formata: gessit typum ecclesiæ, sicut & Adam: ipsius Christi. nunc quantum fuerit discrimen inter figuram & veritatem: hic versus expromit. Certe Eua & hostis fuit & nouerca suæ posteritati: quoniâ ipsam subiect maledictioni, morti & damnationi per suam præuariationem. Ecclesia vero, pientissima est mater: quæ filios gignit electionis non perditionis, filios gratiæ non iræ, filios vitæ non mortis. 8 In octauo versu. Pulchra, potens, partu mirabilis. < Canti. 4.> Exprimuntur hoc loco præclaræ proprietates ipsius ecclesiæ Christi sponsæ. Primum quòd pulchra sit, de ea nanque dicit sponsus in Canticis. Tota pulchra es amica < Canti. 1.> mea: & macula non est in te. Et rursum. Ecce tu pulchra es amica mea, ecce tu pulchra: oculi tui columbarum. Secundo. < Psal. 23.> quòd sit potens. Nam sponsa sui sponsi titulis insignitur & honestatur. Sponsus autem eius: est dominus for tis & Y iij

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342 PROSA. tis & potens, dominus potens in prælio, quare & ipsa eodem potentiæ titulo decoratur. Tertio quod partu est mirabilis. Nempe foecunda semper & nunquam effæta: numerosa prole foelix, multiplicique sobole beata, tamen semper virgo manens: quia illius est sponsa qui de virgine matre natus est. < Cant. 6.> Quarto quòd fulgida est vt luna, & co[n]spicua vt sol: ob suarum virtutum splendorem & refulgentiam. Quinto, quòd terribilior est acie castrorum ordinata: conira hostiles turmas & spirituales nequitias. Hæ aute[m] duæ postremæ conditiones: desumptæ sunt ex illo praconio ecclesiæ in Canticis canticorum posito. Quæ est ista quæ progreditur quasi aurora consurgens, pulchra vt luna, electa vt sol: terribilis vt castrorum acies ordinata. 9 In nono versu. Multiplex est, singularis, vna. Explicat hic versus & alias ecclesiæ proprietates, quadam oppositionis ratione inter se diversas: nullo tamen modo repugnantes. < ibidem.> Quarum prima est, quòd ipsa ecclesia, multiplex est & simul singularis. Multiplex quidem: quia ex omni natione quæ sub cælo est, & ex omni tribu populo & lingua constans. Singularis verò: quia in vna fide & confessione divini nominis in spiritu vnitia. Vnde in Canticis dicit de ea sponsus. Vna est columba mea, perfecta mea: vna est matri suæ, electa genitrici suæ. Secundo, ipsa generalis est & tamen indiuidua. Generalis quidem: quantum ad sui dilatationem & ambitum, quo omnes terræ gentes & regiones complectitur. Indiuidua verò: quia schismata, hæreses & hæreticorum conuenticula, discussionesque ab integritate fidei non admittit. Vnica enim fuit arca: quæ saluauit Noe cum sua familia à diluuo. Vna item domus, in qua comedebatur apud Hebræos agnus paschalis, & vnica rursum domus Raab: in qua saluati sunt quicunque in ea cum subuerteretur ciuitas Hierico sunt reperti. Hæc enim tria iam adducta: symbolum quoddam sunt & signum vnitatis ecclesiæ. Tertio, quòd ipsa parit prolem Christo cuiusuis æui & sexus. Nam recipiuntur ad baptismum no[n] solùm infantes: sed & adulti & senio graues, neque solùm vt ri sed & mulieres. Et id mirum, quòd cum ab exordio nascentis ecclesiæ nunquam desierit parere filios, neque ad finem vsquemundi desinet: tam crebro tamen partu neque fracta est neque reddita imbecillior, sed vegeta semper & inte-

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EXPO. 341 Integra virtute robusta permanet: vt quæ nec temporis sustineat fluorem nec senectutis incommoda, sed supra tempus & ætatem perpetuo vigore solidetur. 10 In decimo versu. Hæc signata Iordanis fluctibus. Ecclesia sancta per Iordanis fluenta est signata, tum quia Iordanis aquas transeuntes Hebræi vt intrarent terram promissionis: expresserunt typum baptismi, per quem peruenitur ad terram viuentium lacte & melle manantem, tum quia in Iordane baptizatus dominus co[n]secrauit baptismu[m]: per quem regenerantur ecclesiæ filij. Insuper regina Saba quæ venit à finibus terræ audire sapientiam Salomonis (vt tertius liber Regum meminit) figura fuit ipsius ecclesiæ ex gentibus: quæ ab extremis terræ plagis venit excita ta per prædicationem apostolorum ad Christum dei sapientiam vt eius legem amplexeretur, doctrinam audiret, & mandata capesseret. 11 In vndecimo versu. Hæc typicis descripta sensibus. Ecclesia dicitur typicis siue figuralibus descripta sensibus: quoniam multiplici figurarum veteris testamenti descriptione est repræsentata, vt sequens prosa diffusius declara-bit. Eadem quoque est nuptiarum induta vestibus: quoniâ vario vtrutum & gratiarum ornatu à Christo sponso suo est decorata, quibus tanquam splendidis vestibus nitida re fulget. Quod & propheta in psalmo testatur dicens. A stitis regina à dextris tuis in vestitu deaurato: circundata varietate. Et rursum. Omnis gloria eius filiæ regis ab intus: in simbriis aureis circumamicta varietatibus. 12 In duodecimo versu. Quo vnitur Christus ecclesiæ. De hac vnione spirituali loquitur beatus Ioannes in Apocalypsi dicens. Vidi sanctam ciuitatem Hierusalem, nouam descendentem de cælo. à deo paratam sicut sponsam ornatam viro suo. Et auduii vocem magnam de throno dicentem. Ecce tabernaculum dei cum hominibus & habitabit cum eis. Et eo in loco de nuptiis sponse & agni frequenter inducit sermonem. 14 In decimoquarto versu. Angelorum nouantur gaudia. Si enim gaudiu[m] est angelis super vno peccatore poenitentiâ agente qui adhuc in periculo relabendi ad præterita mala versatur: quanto magis ipsis est gaudium super præmiis instorum qui introducitur in cælu[m] & adiun- guntur Y iiiij

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PROSA guntur consortio beatorum, quoniam inde ruina ipsorum reparatur. Et huiusmodi gaudium inducit syncera illa charitas & dilectio: quam habent angeli ad homines. 15 In decimoquinto versu. Ab æterno fons sapientiæ. Hoc comprobat beati Pauli sententia: dicetis ad Ephesios de deo patre. Qui elegit nos in ipso Christo, ante mundi constitutionem: vt essemus sancti & immaculati in conspectu eius in charitate. Et id quidem sola gratia. Nam sola Eph. 1. & 2 gratia & gratuito diuini muneris indultu: vocati sumus ad fidem & sinum matris ecclesiæ. Quod & Paulus attestatur scribens ad Ephesios. Gratia estis saluati per fidem: & hoc non ex vobis. Dei enim donum est, non ex operibus: vt ne quis glorietur. In dedicatione ecclesiæ: alia prosa. Vam dilecta tabernacula Domini uirtutum & atria Quam electi architecti: Tuta ædificia. 3 Quæ non mouent immò fouent: Ventus, flumen, pluuia. 4 Quam decora fundamenta: Per concinna sacramenta Vmbra præcurrentia. 5 Latus Adæ dormientis Euam fudit: in manentis Copulæ primordia. 6 Arcaligno fabricata Noe seruat: gubernata Per mundi diluuium. 7 Prole sera tandè fæta: Anus Sara ridet læta Nostrum lactans gaudium. 8 Seruus bibit qui legatur: Et camelus adaquatur Ex Rebecca hydria. 9 Hæc in aures & armillas Aptat sibi: ut per illas Viro fiat congrua, 10 Synagoga supplatatur A Iacob: dum diuagatur Nimis freta literæ. 11 Lippam Liam latent multa: Quibus uides Rachel fulta, Pari nubit fædere. 12 In biuio tegens nuda: Geminos parit ex Iuda Thamar diu uidua. 13 Hic Moyses à puella Dum se lauat: in fiscella Repe-

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346 PROSA. Explicantur in ea præconia, laudes & mysteria sanctæ ma tris ecclesiæ: multis modis per veteris testamentis figuras præsignificata, in psalmis quoque & euangelio murifice prædicata. vt annotationes subiunctæ declarabunt. Psal.83. 1. ANNOTATIONES. In primo versu. Quam dilecta tabernacula. Hoc prosa exordium ex psalmo octogesi motertio sumptum est. vbi ait propheta. Quam dilecta tabernacula tua domine virtutum: concupiscit & deficit anima mea in atria domini. Et cætera: quæ deinde consequitur. Illic enim per tabernacula & atria domini: intelligitur ecclesia cum militans tum triumphans, de qua eodem loco subiungit. Beati qui habitant in domo tua domine: in secula seculorum laudabunt te. < Luc.6.> 2. In secundo versu Quam electi architecti. Ex evangelio sumpta est huius & proxime sequentis versus sententia: vbi dominus eum qui audit sermones suos & facit eos, similem esse dicit homini ædificanti, domum qui fodit in altum & posuit fundamétum supra petram. Inundatione autem facta illisum est flumen domui illi: & non potuit eam mouere. Fundata enim erat supra petram. Cæterum hic piens architectus & electus ex milibus: Christus est, qui su per seipsum petram firmissimam: ædificauit domum suam scilicet ecclesiâ, & portæ inferi non præualuerunt nec præualebunt vnquam aduersus eam. Venerunt qvidem < Matth.16.> mina tribulationum & flauerunt venti persecutionum: tyrannis & hæreticis excitati contra ecclesiam. Sed nô potuerunt eam dimouere suo loco: quia stabilitati spiritualis petre erat innixa. < Psal.86.> 4. In quarto versu. Quam decora fundamenta. De his fundamentis dicit propheta in psalmo. Fundamenta eius in montibus sanctis: diligit dominus portas Sion super omnia tabernacula Iacob. Et huiusmodi fundamenta præcurrerunt per concinna sacramenta vmbre, quoniam præsignificata sunt per varias figuras veteris testamenti, suo ordine hic subinde digestas. Illæ autem figuræ hic sacramenta vocantur: quoniam sacræ rei in nouo testamento complendæ erant signa. Vmbra verò hic vetus testamentum dicitur: quoniam figuris erat adumbratum & inuolutum. Demùm co[n]cinna fuerunt illa vmbrae sacramenta: quonia[m] apta admodu[m] & co[n]grua fueru[n]t ipsi veritati per ea signat[ur]. 5. In

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P R O S A. 348 < Gen. 18> figura. Thamar geminis viduata maritis cum non tradere tur tertio filio Iudæ iâ adulto in vxorem: cöcedit in biuio vt scortum, & faciem suam ne agnosceretur occultans cö cepit ex Iuda filio Iacob duos gemellos Zara & Phares. Sic ecclesia diu deserta, & per cultum idolorum fornicatrix: demùm foecunda facta est cum à Christo sponso suo visitatur, & multos illi filios in spiritu peperit, vt completum fuerit in illa id Esaiæ vaticinium. Multi filij deserta[m]: magis quàm eius quæ habet virum. Fuit enim copiosior ecclesiæ proles quæ deserta fuerat: quàm synagogæ quæ habuit deum sibi sponsum. Et quemadmodum cecinit Anna Samuelis, tunc sterilis ecclesia plurimos peperit. & synagoga quæ multos habebat filios, infirmata est. Octava figura. Moyses primum in lucem ȝditus, cù non posset amplius à suis parentibus occultari: positus est in fiscella ex scirpo & iunco contexta, & expositus in flumine, ibique inuentus à filia. Pharaonis regis A Egypti: quæ tum forte exiuit ad flumen vt lauaretur. Ita ecclesia variis à deo erroribus abducta & exposita graui periculo submersionis in abyssum: à Christo miserante tristem eius casum est suscepta & benigniter educata. Nona figura. Agnus paschalis iussus est in vna Hebræorum domo manducari: cuius sanguine aspersi postes propulerunt exterminatorem primogenitorum. Ita in vna ecclesiæ domo Christus verus agnus sumitur à fidelibus & eius sanguine potantur Christiani, in sacro scilicet sanctæ eucharistiæ conuiuio. < Exo. 12> 15 In decimoquinto versu. Hic transitur rubens vnda: Decima figura, populus Israeliticus duce Moyse pertran siuit incolumis mare rubrum: in quo A Egyptij sunt submersi. < Heb. 9> Ita Christo instituente, in ecclesia baptismus suscipi tur per rubrum mare signatus: & in eo totus dæmonum exercitus vitiorumque turba demergitur. Vndecima. In arca foederis fabricata à Moyse continebatur vna repleta celesti manna, & tabulæ lapideæ decem præcepta legis complexæ. Haud aliter in ecclesia per arcam figurata cotinetur sanctissimum eucharistiæ sacramentum, & euan- < Exo. 26> gelium dei mādata perfectius explicans. Duodecima. Tabernaculum testimoni compositum à Moyse: multa fuit adornatum varietate sacrorum valorum & vtensilium ad dei cultum spectantiu[m]: vt habet Exodus. Hoc aute[m] repræsentabat

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EXPO. 349 sentabat ecclesiam, multo sacramétorum decore & vario ministrantium ordine insignitam. Decimatertia. Aaron summus sacerdos diuersa habuit vestimenta sacra, mira arte contexta, quorum omnium primum & quod ante alia < Exo. 28> induitur est poderis: vestis talaris, & ad pedes vsque (ad quibus nomen accipit) desluens, quæ & à Iosepho & in Exodo tunica byssina dicitur: duplici syndone intexta, Cui < Apoc. 1> ius item mentionem facit Ioannes in Apocalypsi: cu[m] ait, Et conuersus vidi septem candelabra aurea: & in medio septem candelabororum aureorum, similem filio hominis < 1. Reg. II> vestitum podere, & præcinctum ad mamillas zona aurea. Ita ecclesia Christi multiplicem habet ornatum virtutu[m]: quibus tanquam vestibus preciosis adornatur. Decima- < 1. Reg. II> quarta. Vrias vir Bersabee in bello contra filios Ammon interfectus est: & Barsabee deinde nupit ipsi David regi, effectaque est regina. Ita synagoga per Vriam intellecta, < 1. Reg. II> abolita est & emortua. Ecclesia verò per Bersabee signata: < 1. Reg. II> Christo regi æterno, foedere nuptiali est coniuncta, 19 In decimonono versu. Hæc regi varietate. Decimaquinta < 1. Reg. II> figura. Ipsa ecclesia signatur in psalmo per reginam quæ astat à dextris æterni regis & filij dei: in vestitu < 1. Reg. II> deaurato, circundata varietate. Siquidem regina est ecclesia: quoniam regis sponsa astat in vestitu deaurato < 1. Reg. II> charitatis & cæterarum virtutum, circu[m]data varietate ordinum < 1. Reg. II> ecclesiasticorum, & ministrantium in ea secundum < 1. Reg. II> diuersos gradus ac functiones. Quod autem subiungit litera < 1. Reg. II> præsens, sicut regu[m] fili[us], etiam respondet illi loco eius < 1. Reg. II> dem psalmi. Myrrha & gutta & casia à vestimentis tuis à < 1. Reg. II> domibus eburneis: ex quibus delectauerut te filiæ regum < 1. Reg. II> in honore tuo, & illi itidem loco. Omnis gloria eius filiæ < 1. Reg. II> regis ab intus, In simbriis aureis, circumamicta varietatibus. < 1. Reg. II> Decima sexta. Regina Saba venit à parte australi < 1. Reg. II> siue meridie in Hierusalem cum magno comitatu & diuitiis: < 1. Reg. II> vt audiret sapientiam Salomonis, quam fama ante < 1. Reg. II> cognouerat. Sic ecclesia à longinquis venit terræ finibus, < 1. Reg. II> vt Christum veru[m] Salomonem per legem euangelicam lo < 1. Reg. II> quentem audiret, quemadmodum in prosa præcedete iam < 1. Reg. II> explicatum est. Decima septima < 1. Reg. II> figura hic expressa. Ipsa < 1. Reg. II> ecclesia postremu[m] signatur per sponsam illam quæ in Canticis < 1. Reg. II> dicit de seipsa. Nigra sum sed formosa filiæ Hierusalem. < 1. Reg. II>

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EX PO. 351 gorium & cæteros doctores, ecclesia Christi Incoepit ab Abel iusto: & per totum veteris testamenti decursum continuata est atque progressa. Finis verò illarum nuptiarum ad novum pertinet testamentum: in quo consummatæ sunt & completæ illæ spirituales nuptiæ, quæ ante illud tempus necdum perfectæ fuerant, quia nondu[m] ex gentibus collectio ad fidem per apostolos fuerat facta, neque plenitudo gentium adhuc intrauerat ad Christum, sed solum ex Idæis (exceptis paucis) tunc constabat ecclesia. In nouo verò testamento, Iudæorum multitudo pariter & gentium per lapidem angularem in ecclesiæ perfectum ædificium est compacta. Et ergo finis complementum & perfectio illarum nuptiarum, spectat ad noui testamenti dignitatem ac statum. 25 In vicesimoquinto versu. Sponsum millena millia. Hic locus ex Apocalypsi sumptus est: vbi dicit beatus Ioannes. Et vidi & audui vocem angelorum multotorum incircuitu throni, animalium & seniorum, & erat < Apoc. 5> numerus eorum millia milium, dicentium voce magna. Dignus est agnus qui occisus est accipere virtutem & diuinitatem, & sapientiam & fortitudinem & honorem, & gloriam, & benedictionem. Agnus autem qui occisus est, spōsus est ecclesiæ Iesus Christus: qui hoc pacto à milibus millium laudatur. Milia autem milium & millena millia, eundem constant numeru[m]: scilicet mille milla vel millies mille. Quare idem prorsus signatur numerus hic per millena millia: & in Apocalypsi per millia milium. Et hic prospæ locus, illi aptè respondet. Cæterum huius author prospæ Adæ de sancto Victore aliam insuper non minus quam hæ duæ postremæ elegante, coposuit prosam de dedicatione ecclesiæ, cuius iniu[m] est. Rex Salomon fecit templum, cuius instar & exemplum, Christus & ecclesia. In qua totam templi Salomonis structuram applicat ad mysticum sensum & spiritualem fabricam ecclesiæ. Verùm quoniam illa seipsam satis explicat & latètem aperit intelligentiam: consultò hic prætermissa est. Sequuntur

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EXPO. 351 Nascentis ecclesiæ. Magistro discipulus. 7 A fratre diuiditur, 14 Mors pro morte soluitur, Et in partes mittitur Et crucis appetitur Andreas Achaiæ. Triumphalis titulus. 8 In Andreæ retia 15 In cruce uixit biduum, Currit dei gratia Victurus in perpetuum. Magna pars prouinciæ, 16 Nec uult uolente populo 9 Fide, uitæ, uerbo, signis, Deponi de patibulo. Doctor pius & insignis. 17 Hora fere dimidia Cor informat populi Luce perfusus nimia, 10 Vt Egeas comperit Cum luce, cum lætitiæ Quid Andreas egerit, Pergit ad lucis atria. Ira surgunt stimuli. 18 O Andrea gloriosa, 11 Mens secura, mens uirilis, Cuius preces præciosæ. Cui præsens uitæ, uilis, Cuius mortis luminosæ Viget patientia. Dulcis est memoria. 12 Blandimenta est aut 19 Ab hac ualle lachrymarum tormentis: Nos ad illud lumen claru[m], Iudicis insania. Pie pastor animarum 13 Crucem uidens præparari, Tua transfer gratia. Suo gestit conformari Amen. Hæc prosa rythmicæ mensurationis tenet legem, sicut illa paulò superius declarata. Laudæ Sion saluatorem. Au thor eius, Adæ de sancto Victore. Describit autem inclyra sancti Andreæ præconia, vocationem eius ad Christu[m], præ dicationem euangelij ab eo factam gentibus, & mortem eius in cruce glori osam. Et planè multa eorum quæ hic re feruntur, ex præcedete prosa intellectu facilia sunt, qua- re paucioribus hic annotationibus opus erit. 6 ANNOTATIONES. In sexto versu. Retelaxat in capturam. Hic sermo metaphoricus est: quo per la- Z ij xationem

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PROSA. 4 Baptisatur auri uiso Fratris augmentatio, Iudæus indicio. 7 Ergo laudes Nicolao 5 Vas in mari mersum: Concinat hæc concio. patri 8 Nam qui corde poscit illum, Redditur cum filio. 6 O quàm probat sanctu Propulsato uitio: dei Sospes regreditur. Amen. II Hæc prosa rythmicam seruat modulationem in secunda cuiusque versus clausula septem complectente syllabas & penultimam earum breuem, conformémqque in exitu ad quanque aliorum versuum secundam clausulam. Prima verò vniuscuiusque octo versuum clausula, & si octo contineat syllabas & penultimam earum longam: non tamen seruat consonantiam in exitu ad aliquam aliorum versu[m] primam clausulam, & hoc ipso deficit à perfecta rythmicè modulationis ratione atque conditione Complectitur autem præsens oda nonnulla beati Nicolai miracula: partim in præcedente prosa, & partim in illo hymno de eodem sancto in primo huius operis libro explicato. Pange lingua Nicolai præsulis præconium, latius declarata. Quocirca[n]to est opus eadem hoc in loco repetere: ne tædiosa cuiquam ingeratur prolixitas. I IANNOTATIONIS. In primo versu. Sospitati dedidit ægros. De eo tantum oleo hic fit mentio: quod ex sacris beati Nicolai ossibus & reliquiis manare traditur, quo delibuti ægroti quacunque detinentur infirmitate sanitatem protinus recipiunt, vt in præcedente etiam prosa est dictu[m]. Est autem in hoc primo versu hypallage, conuersusque sermo: enuncians olei perfusionem dedisse ægros sospitati, cum accommodatior esset & aptior loquendi ratio, quòd olei perfusio dederit ægris sospitatem: sed datiui in accusatiuum & è diuerso: hic intelligenda est commutatio. In secundo Ididem versu insinuatum miraculum, de nautis sancti Nicolai præsidio liberatis à naufragio: in præcedente prosa diffusius est expressum. 3 In tertio versu. Releuauit à defunctis. Intelligendus est ex præcedente versu nominatius Nicolaus: qui ordi- netur

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EX PO. 363 netur cum verbo releuavit. Quo autem ordine gestum fue rit id miraculum de suscitato à mortuis viro: qui periuriu[m] commiserat & fraudem per aurum baculo concauo infusum, & præcipiti currus agitatione effusum, & Iudæo baptizato post dolum detectum: in hymno paulo antè nominato satis ample est enarratum. Vbi etiam de vase mari demerso cum filio, patri restituto: & vt meminit quintus versus, & de augmentatione frumenti cuius mentionem facit sextus versus: copiosè est dictum. Porrò faris nomen apud antiquos de omnibus dicebatur frugibus: quòd eas terra ferat, inde farinam deduci putant, ipsius farris purgamentu[m] & excrementum: quod tanquam densius & magis terrestre secernitur ab eo quod minutius est ac candidius. Sæpius tamen de frumento & tritico far dici: vsus obtinuit longa eô suetudine inductus. 8 In octauo versus. Sospes regreditur. Hæc clausula nequaquam attinet ad integritatem huius prosæ, sed finis est responsori, de sancto Nicolao cantari soliti: quod est huiusmodi. Ex eius tumba marmorea sacrum resudat oleum: quo liniti sanantur cæci, surdis auditus redditur. Et debilis quisque: sospes regreditur. Post cuius decantatum versus qui est. Cateruatim ruunt populi cernere cupientes quæ per eum sunt mirabilia, repetitamque responsori clausulam, & debilis quisque: decantari solet hæc prosa, cuius octauo versus expleto: repetentur postrema responsori, antè dicti verba, sospes regreditur: conuenientia etiam & adaptata completioni sententiæ ipsius prosæ, vt vltima illa verba ap[er]tè respondeant de fini prosæ, & ipsius etiam responsori (cuius sunt pars) calci atque consummationi. 1 De conceptione beatæ Mariæ. Ies iste celebretur 3 Adæ uetus exilium In quo pierce[n]setur Et Ioachim opprobrium Conceptio Mariæ. Hinc habent remedia. 2 Virgo mater generatur 4 Hoc prophetæ præuiderunt: Concipitur et creatur Patriarchæ præsenserunt, Dulcis uena ueniæ. Inspi-

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EXPO. 169 Omnibus es omnia. Vt errantes in hoc mari 17 Terogamus uoto pari Nos in portu salutari Laude digna singulari. Tua sistat gratia. Amen. Hæc prosa rythmicæ seruat mensuræ legem quemadmodum illa de sancto Andrea. Exultemus & lætemur. Non tamen semper tres complectitur singulis versibus rythmicas clausulas: sed aliquando quinque, & nonnunquam etia[m] septem. Quotquot tamen fuerint: omnes inter se seruant in simili cadentia terminali conformitatem præter postremam, quæ respondet in huiusmodi consonantia postremæ clausulæ proximi versus. In ea extollitur præclaris laudibus immaculata beatæ virginis Mariæ conceptio: copiosâque commemorantur beneficia quæ per illam humano generi sunt indulta. Tantæ itidem & tam singularis virginis multiplex prædicatur dignitas ac præcellentia: ad quam toto studio inuocandam fidelis populus impensius incitatur. 2 IANNOTATIONIS. In secundo versu. Virgo mater generatur. Ex primo versu repetatur præpositio cu[m] suo casu: scilicet in quo, vt hic habeatur sensus, in quo itidem die: virgo mater generatur, & in quo etiam concipitur & creatur dulcis vena venie. Sic enim aptior erit cohærentia secundi versus ad primum accommodatiorq[ue]; sententia. 3 In tertio versu. Adæ vetus exilium. Per conceptionem Mariæ, Adæ vetus exilium habuit remedium: quoni[n]a[m] per ipsam finitum est hoc triste exilium, & reditus in cæli patriam concessus. Per eandem quoque opprobrium sancti Ioachim patris Mariæ virginis habuit remedium: quoni[n]a[m] per illam ablata est ab eo thori coniugalis sterilitas, quæ prius illi munera in templo offerenti à pontifice fuerat improperata & exprobrata. 4 In quarto versu. Hoc prophetæ præulderunt. Hanc sacrosanctæ virginis conceptionem præuiderunt & præduxerunt prophetæ: vt Esaias. Egredietur (inquit) virga de radice lesse, & flos, de radice eius ascendet. & requiescet su per eum spiritus domini. Eandem quoque præsenserunt patriarchæ. Abraham, Isaac & Iacob: quoniam per eam Christum ex sua stirpe & progenie orituru[m], in spiritu præcognouerunt. 5

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EXO. 367 14 In decimoquarto versu. Sed ex Eua format aue. Angelus (inquit) Gabriel deferens in cubiculum sacratæ deo virginis, hoc verbum bonum & suave. Aue gratia plena dominus tecum: commutauit nomen Eux quod doloris est & luctus, in nomen aue quod est salutis & gaudij. Conuersis enim & opposito sumptis ordine scribuntur elementis hæ duæ dictiones. Eua & aue. Et respondet huius versus sententia: illi versui hymni, Aue maris stella, secundo loco occurrenti. Sumens illud aue Gabrielis ore: fundanos in pace, mutans nomen Eux. 16 In decimoexto versu. Omnibus es omnia. Illud dictum sumptum videtur ex beato Bernardo: qui consimile de beata virgine Maria habet sententiam in quodam sermone, vbi ait. Quid ad Mariam trepidet humana fragilitas? nihil austerum in ea: nihil terribile, tota suauis est: omnibus offerens lac & lanam. Reuolue diligentius euangelicæ historiæ seriem vniuersam: & si quid fortè increpatorium, siquid durum, siquod denique signum vel tenuis indignationis occurrerit in Maria de cætero suspectam habeas & accedere verearis. Quòd si vt verè sunt, plena magis omnia pietatis & gratiæ, plena mansuetudinis & misericordiæ, quæ ad eam pertinent inueneris: age gratias eis qui talem tibi mediatricem benignissima miseratione prouidit, in qua nihil possit esse suspectum. Denique omnibus omnia facta est: sapientibus & insipietibus copiosissima charitate debitricem se fecit. Omnibus misericordiæ sinum aperit, vt de plenitudine eius accipiant vniuersi: captiùs redemptionem, æger curationem: tristis consolationem, peccator veniam, iustus gratiam, angelus lætitiam, denique tota trinitas gloriam, filij persona carnis humanæ substantiam: vt non sit qui se abscondat à calore eius. Hæc Bernardus. 1 Defando Thoma archiepiscopo Cantuariensi prosa. Aude Sion et lætare: 2 Tuus Thomas trucidatur G Voce, uotoiocundare Pro te Christe immolatur Solenni lætitia. Salutaris hostia. Archi-

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EX PO. 369 clausulis: præter vltimam. In quibus singulis: & octonari est semper numerus syllabarum, & penultima earum loga In postrema verò cniusque versus clausula: septem tantum syllabæ continentur, & ipsarum penultima breuis est re- sponsusq[ue]; consonantiæ attenditur ad vltimam clausulam proximi versus. < Act. 4.> Continet autem & commemorat hæc prosa laudes ac præconia gloriosi athletæ & martyris Chri sti, sancti Thomæ Cantuariensis archiepiscopi, qui pro tu- tanda libertate ecclesiæ conatib[us] Henrici regis Angliæ ob- sistens: primum septenni exilio damnatus est, & deinde in sedem suam pontificalem reuersus: martyrio coronatus foæ liciter expleuit præsentis uitæ cursum. 2 CANNOTATIONES. < Sap. 1.> In secundo versu. Pro re Chri ste immolatur. Salutaris hostia dicitur hic beatus Thomas quoniam sponte sua oblatus est pro defensione libertatis ecclesiasticæ, quæ violentia principum impetebatur & op- primebatur. De martyribus autem dicit Salomon in libro Sapientiæ, quòd dominus quasi aurum in fornace proba- uit illos: & tanquam holocausti hostiam accepit eos. At ve rò pro Christo immolatus est idem fortissimus agonista & pugil, quoniam si membra Christi persequens ipsum etia[m] Christum attrocter persequitur: vt ad Saulum in terram prostratum est contestatus, multò potius suscitans persecu- tionem in ipsam ecclesiam, dilectam Christi sponsam: etia[m] molitur sæuitiam persecutionis in Christum ecclesiæ spon sum. Qui igitur pro ecclesia dei gladiis impiorum occu- buit: pro Christo verè immolatus est. 3 In quinto versu. Telo certans pastorali. Telum pasto- rale dicitur corporaliter baculæ ipse pastoralis, quo ad imi tationem pastoris oviùm irrationalium: ipse pastor eccle- siasticus & oves suas in vnum cogit, defenditque à rabie & dentibus luporum: arcens illos peruigili cura à suo gre- ge. Spiritualiter autem dicitur ipsa authoritas pontificia: cuius potestate protegit oves & ecclesiam suâ pontifex ab Infestantibus eâ. Ensem verò spiritualem quo cinctus fuit beatus Thomas, vocat hic author virtutem & constantiam animi seruenti zælo coniunctam, qua dimicauit intrepidè & pro lege dei & pro suo grege, & demùm in eo conflictu victoria potitus triumphauit. < Psal. 48 Cant. 3.> De huiusmodi autem ense loquitur propheta in psalmo dicens. Accingere gladio tuo Aa super

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37° PROSA. super femur tuum potentissime. Et Sapiens in Cantico canticorum de sexaginta fortibus ambientibus lectulum Salomonis ait. Vniuscuiusque ensis super femur suum: propter timores nocturnos. 8 In octavo versu. Senonensis Gallia. Cantuaria, ciuitas majoris Britanniæ celeberrima: merito confecta est dolore ob sui pastoris optimi septennem absentiam, in quem ob eximiam vitæ sanctitatem: afficiebantur miro desiderio oues eius. Ediverso autem ea Galliæ pars quæ Senonibus est proxima: exultavit tanti præsulis præsentia, quoniâ toto illo septennio vitam egit in illis Galliæ finibus: & potissimum in monasterio Pontiniaci, ab Alexando papa tertio & Ludovico Iunior Francorum rege: cum summo honore susceptus, & illic cum placida tranquillitate degens: donec ad sedem suam pontificalem redire permissus est: paulo post (vt diuina acceperat revelatione) consummandus martyrio. 10 In decimo versu. Nec à vero recessisti. Cum grex dominicus inuaditur à lupis vt hereticis: volentibus pestifera disseminare zizania ad seductionem populi, aut præuis moribus eum corrumpere: tunc pastor gregis cuius caput nequaquam petitur, gregem deserens cui deberet assistere & opitulari: discedit à recto calle iustitiæ, quia suo (vt deberet) fungi non laborat officio. Et de illo: intelligitur id verbum euagelicum. Mercenarius autem & qui non est pastor: videt lupum venientem & fugit & lupus rapit & dispergit oues. Mercenarius autem fugit: quia mercenarius est, & non pertinet ad eum de ouibus. < Ioan. 10.> Cum verò non grex ipse inuaditur, sed solus pastor ad mortem impetitur ab inimicis capitalibus: haudquaquam recedit à via iustitiæ pastor, sicut fuga saluti suæ consulit. < Mat. 10 Ioan. 11. Act. 9. 1. Cor. 11.> Præcepit enim dominus discipulis suis. Si vos persecuti fuerint in vna ciuitate: fugite in aliam. Et ipse sæpenumero turorem Iudæorum secessu in locum remotum declinauit: vt nobis exemplum daret id interdum iter tentandum esse. Paulus itidem à discipulis in sporta per muru dimissus: eua sit manus præpositi Damascenorum qui voluit ipsum co[m]prehendere, vt ipse de se enarrat. Demùm Athanasius vir celeberrimus à Constantio cæsare, Arrianorum affectatore, terra marique quæsitus: dimissa ecclesia sua Alexandrina, in qua tutò

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PROSA. quit) habet dij vestri: virtute illorum dæmones ab his vexatis expellite, vt hoc argumento cognoscatur eoru[m] diuina potestas. Quod si præstare non potueritis, & ad inuocatione[m] nominis Christi expellantur dæmonia ab istis obsessis: submittite collum ad fidem Christi, eumque vel hoc signo verum deum agnoscite. Hæc vbi dixit Antonius: inuocato nomine Iesu cum vitale signum crucis in sacro nomine trinitatis impressisset frontibus dæmoniacorum: illico dæmones expulsi sunt, & vana philosophorum gentilium confutata est sapientia. Qui in admirationem tanti ingenij quod in Antonio elucere perspiciebant, pariter & signorum adducti: ab eo attoniti discesserunt. 22 In vicesimosecundo versu. Nam conuenit huc viuentem. Beatus Hieronymus in vita sancti Pauli primi eremitæ, quam eleganter & splendide conscripsit: diffusius enarrat, quomodo beatus Antonius diuina revelatio[n]e admonitus: inuiserit ipsum Paulu[m] vitæ eremitic[us] in illis habebus primum authorem & inchoatorem. Quem in prima sua profectione inuenit adhuc superstitem: & habuit gratissimum hospitem. Cum verò ad suam cellam reuersus Antonius denuo itineri se accinxisset, vt eundem secundo visitaret: inter eundum vidit animam eius sacratissima[m] ab angelis in cælum deferri. Ingressus autem speluncâ eiusdem, corpus ipsius exanime flexis in terram genibus erectum conspexit in speciem orantis: quo quidem schemate & gestu ipse Paulus sanctam deo animam reddiderat. Deinde duorum leonum nutu dei superuenientium ad effodiendam sepeliendo corpori fossam, præsidio adiutus: ipsum sacrum Pauli corpus terra condidit. Verùm quoniam hæc historia in præsente versu & præcedente insinuata, à beato Hieronymo in antedicto opere latius recitatur, non opus fuit eam ex integro repetere. De sancta Agnete: Nimetur ad ago- Gloriosæ uirginis. nem, 2 Contrectantes sacrum Recolentes passio- florem nem Respiremus ad odorem Respersæ

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EX PO. Respersæ dulcedinis. 3 Pulchra prudens & illustris: Iam duobus Agnes lustris Addebat triennium. 4 Proles amat hæc præfecti, Sed ad eius uirgo flecti Respuit arbitrium. 5 Mira uis fidei: Mira uirginitas. Mira uirginei Cordis integritas. 6 Sic dei filius Nuttu mirabili, Semirabilius Prodit in fragili. 7 Languet amans: cubat lecto, Languor notus fit præfecto, Maturat remedia. 8 Offert multa, spondet plura, Petiturus peritura. Sed uilescunt omnia: 9 Nudam prostituit Præses flagitiis, Quam Christus induit Comarum fimbriis, Stolaq; cælesti. 10 Cælestis nuncius Assistit propius Cellæ libidinis Fit locus luminis, Turbantur incesti. 11 Cæcus amans indignatur Et irrumpens præfocatur A maligno spiritu. 12 Luget pater, lugent cuncti, Roma fleuit pro defuncti Iuuenis interitu. 13 Suscitatur ab Agnete. Turba fremit indiscrete, Rogum parant uirgini, 14 Rogus ardens reos uirit. In furentes flamma fuit. Dans honorem numini. 15 Grates ages saluatori, Guttur offert hæc lictori, Nec ad horam timet mori, Puritatis conscia. 16 Agnes, agni salutaris Stas ad dextera gloriaris, Et parentes consolaris Inuitans ad gaudia. 17 Ne te flerent ut defunctam Iam cælesti sponso iuncta, His sub agni forma suam Reuelauit, atque tuam Virginalem gloriam, Nos ab agno salutari Bb Non

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388 PROSA. 17 In decimo septimo versu. His sub agni formæ suam. Hæc verba (sicut & præcedentia & sequentia) diriguntur à fideli populo in modum laudis & præconij ad sacro sanctam virginem agnetem. O agnes (inquit) cælestis sponsus tuus Iesus Christus, his parentibus tuis revelauit suam gloriam sub agni forma: qui simul tecum ipsis apparuit niue candidior. Reuelauit etiam iisdem tuâ vir ginalem gloriam, quam in cælis post huius vitæ cursum obtines immarcessibilem. Verùm hæc revelatio (ob quam institutum est festum beatæ Agnetis secundo celebradu[m]: octauo scilicet post primi celebrationem die) à beato Ambrosio luculenter & ample in descriptione passionis eius explicatur. 18 In decimo octauo versu. Tu curasti nobilem Constantiam. Hæc Constantia, filia fuit Constantini Romano rum imperatoris: graui quidem morbo affecta, & toto in corpore vulneribus afflicta. Quæ auditis mirabilibus à domino per beatam Agnetem factis, venit ad eius tumulu[m] recuperandæ sanitatis gratia. Neque suo fraudata est roto, nam ibidè placido correpta sopore, & in somnis à gloriosa Agnete visitata, integræ restituta est sanitati, quemadmodum in loco supradicto denarrat eleganter Ambrosius. 20 In vicesimo versu. Nos indignos speciali Non est tanta in nobis (ait) vitæ sanctimonia sanctitatisq[ue] excelletia: vt simus digni speciali titulo sanctorum, & nominemur atque habeamur particulari nuncupatione sancti: sicut ij qui in sanctorum catalogum speciatim nominatimque rediguntur. Sed id vnum præstat tibi famulantibus seruis O beata Agnes: vt subscribamur saltem generali titulo sanctoru[m], comprehendamurque sub vniuersali ipsorum nuncupatione: habentes partem hereditatis in regno dei. Quam quicunque demùm consequuntur: haud dubie communi sanctorum nomine continetur, etsi particularem illam denominationem. apud homines non mercantur, neque sanctorum ordini in terra sint ascripti. DE SAN-

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EXPO. 389 Desanda Agnete: alia prosa. 1 Aus sit regi gloriæ, Cuius formam gratiæ Solis splendor obstupescit 2 In hortos ecclesiæ Lilia colligere, Tanquam sponsus d[omi]ni processit. 3 Ecce Agnes inuenitur, Et inuenta colligitur Lilium de lilio. 4 Annulo cuius munitur, Et in sponsam eligitur Regi, regis filio. 5 Cuius feruës in amore, Mundu[m] spernit cu[m] decore, Blandimentis nec tormētis Emollita iudicis. 6 Cumq[ue] mētis in feruore Spōsum quærit sponsæ more, Spoliata uestimentis Densis latet capillis. 7 Tunc inducta lupanari, Cella fulget, ut solari Splendore, lucis copia. 8 Ab angelo confortari Meruit, atque uelari Cyclade auro contexta. 9 Illic uirgo ne tangatur, Impudicus suffocatur Pro quo Agnes dum precatur, Reuiuiscit iuuenis. 10 Per quem Christus d[omi]ni laudatur, Plebs hinc furens indignatur, Agne[m] magna[m] protestatur. Tradens hanc incendiis. 11 Sed ignis obstupes cedit Nec Agne[m] nec lanu[m] lædit, Eius roris et pudoris Non ferens potentiam. 12 Cuius guttur ensis cadit, Mortiq[ue] uitæ succedit. Ecce uidit quod cupiuit: Per sponsi præsentiam. 13 Postqua[m] ergo sic trium phat, Virgo martyr gaudes intrat Sui sponsi thalamum. 14 Apud quæ nuc intercendat, Vt cæli nobis concedat Intrare palacium. Amen. Bb iij Hæc

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PROSA. Hæc prosa multiformem habet rythmi legem: & in di versis versibus variam. Nempe in duobus primis: duæ primæ clausulæ heptasyllabæ sunt, & penultimam haben- tes breuem, tertia verò octo complectitur syllabas: & pe- nultimam continet longam. In duobus verò sequentibus è diuerso duæ primæ clausulæ sunt octo syllabarum, con- tinêntque penultimam longam, & tertia heptasyllaba est, penultimamque breuem seruat. In aliis autem versibus: tres primæ clausulæ adinuicem habent responsum in simi li desinentia syllabarum, & quarta vnius versus clausula cum quarta proximi versus asseruat hanc consimilem so- noritatem: quemadmodum sola ipsa lectio & rythmi men sura satis prodit. Complectitur autem hæc prosa vitam & martyrium sanctissimæ virginis Agnetis, haud quaquam discrepans à sententia præcedentis prosæ, ex qua hæc præ sens magnam capit lucem atque claritatem, neque multa indiget expositione. I IANNOTATIONES. In primo versu. Cuius for- mam gratiæ, solis splendor obstupescit. Alludere vide- tur hæc sententia verbis sacræ Agnecis, quæ respondis- se scribitur filio præfecti, capto eius amore, & expeten- ti eius nuptias, quæque in præconium huius inclitæ vir- ginis, ab ecclesia decantantur, hoc modo. Ipsi sum des- ponsata cui angeli seruiunt, cuius pulchritudinem sol & luna mirantur, ipsi soli seruo fide, ipsi me tota deuotio- ne committo. Et merito solis splendor obstupescit formâ & speciositatem regis glorię, quoniam vt de diuina sapiê- tia quæ deus est: dicit Salomon. Est enim hæc speciosior sole, & super omnem stellarum dispositionem: luci com- parata, inuenitur prior. Illi succedit nox, sapiétiam autem non vincit malitia. Et in alio eiusdem libro loco de genti libus qui solem & lunam rectores orbis terraru[m] deos pu- tauerunt loquens: ait. Quorum etsi specie delectati deos putauerunt: sciant quanto his dominator eoru[m] speciosior est, speciei enim generator, hæc omnia constituit. Sapien. 1} I In tertio versu. Et inuenta colligitur, lilium de li- lio. Tunc Christus ecclesiæ sponsus processit in hortos ad colligenda lilia, vt dicit versus præcedens: quando ip- se mortalitatis nostræ forma indutus, sacro ore deprom- psit consilium de virginitate seruanda in lege gratiæ: di- cens

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392 PROSA <Can.1> mea: vbi pascas, vbi cubes in meridie: ne vagari incipiam post greges sodalium meorum. Rursum alio in loco. In lectulo meo per noctem quæsiui quem diligit anima mea. Quæsiui illum & non inueni. Surgam & circuibo ciuitatem per vicos & plateas: quæra quem diligit anima mea. <Can.3> Quæsiui illum & non inueni. Inuenerunt me vigiles: qui custodiunt ciuitatem. Num quem diligit anima mea: vidistis? Paululum cum pertransissem eos: inueni quem diligit anima mea. Denique alio in loco eadem ait. Anima mea liquefacta est: vt dilectus locutus est. Quæsiui & <Can.5> non inueni illum: vocavi & non respondit mihi. Adiuro vos filiæ Hierusalem, si inueneritis dilectum meu vt nun cietis ei: quia amore langueo. Eo igitur feruore & affectu ardenti sancta Agnes suum quæsiuit sponsum: parata pro eo contumelias & mortem pati. 8 In octauo versu. Cyclade auro contexta. Cyclas, vestis foeminea: rotunda, tenuissima, explicatilis & spacio sa, id nominis sortita à cyclos dictione græca, quæ circulu[m] significat. quoniam circularis & in orbem deducta est figuræ. Iuuenalis. Hæ sunt quæ tenui sudant ex cyclade. Rursum Propertius. Et longa cyclade verrit humu[m]. Sic Ipsa beata Agnes ornamenta sibi à sponso suo tradita di- numerans: ita superius dixisse memoratur. Induit me do- minus cyclade auro contexta & immensis monilibus or- nauit me. 10 In decimo versu. Agnem magnam protestatur. Nomina propria virorum aut mulierum tertia inflexionis, desinentiam in es & habentia crementum in obliquis per e longum: plærunque etiam obliquos habent sine cre méto æquales nominatiuo in numero syllabaru[m], vt Chremes genitium facit Chremetis vel Chremis: Dares, Daretis vel Daris: Hermes, Hermetis vel Hermes. Ita & Agnes in genitiuo format Agnetis vel Agnis, à quo secundo genitiuo deducitur accusatiuus Agnem: in præsente ver- su positus, & in sequente repetitus. Cætera huius pro- sæ loca annotationem exposcentia, ex præcedentis prosæ enodatione cla- rescunt. De sancto

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PROSA. Nec tyrannum reueretur In eius præsentia. 16 Ardet uultus inhumanus: Hæret lingua, tremit manus. Nec se capit Datanus Præ cordis insania. 17 Inde spectu martyr retruditur Et testulis fixus illiditur Multa tamen hic luce fruitur: Ab angelis uisitatus. 18 In lectulo tandem repositus: Ad superos transit emeritus. Sicq[ue] suo triumphans spiritus Est principi præsentatus. 19 Non comuni sinit iure Virum tradi sepulturæ: Legi simul et naturæ Vim facit malitia. 20 In defunctum iudex sæ uit: Hinc defuncto laus aceruit. Nam quo uesci consueuit: Reformidat bestia. 21 En cadauer inhumatum Coruus seruat illibatum: Sicq[ue] sua sceleratum Frustratur intentio. 22 At prophanus Datanus Quod consumi nequit humi Vult abscondi sub profundi Gurgitis silentio. Nec tenetur à molari, Nec celari potest mari. Quem nunc laude singulari Venerari uoto pari Satagit ecclesia. 24 Vstulatum corpus igne, Terra, mari fit insigne. Nobis Iesu da benigne Vt cum sanctis te condigne Laudemus in patria. Amen. Hæc prosa rythmicæ orationis tenet mensuram: sed in diuersis versibus variam. In aliquibus enim singulæ clausulæ præter vltimâ octo sunt syllabarum: & penultimâ habent longam. In aliis verò septem syllabarum & penultimam tenent breuem. Occurrent & nonnulli versus, complexi in singulis suarum clausularum ante postremam, vndecim

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EXPO. 395 decim syllabas: in vltima verò nunc quatuor syllabas, vt in nono & decimo versu, nunc verò septem: vt in decimo- tertio & decimoquarto. Demùm sunt alij in singulis suis clausulis nouissimam præcedentibus, comprehendentes decem syllabas, in vltima verò: octo, vt decimusnonus & vicesim. Interdum verò singulæ eiusdem versus clausulę citra extremam consonantiam seruant medij ad suum si- nem, vt in vicesimoquarto versu. Author eius Adâ de sancto Victore. Continet autem hæc sacrum beati Vincentij pro Christo agonem: vincula, carcerem, eculeum, crati- culam, & fragmenta testea, quibus omnibus superatis: foelix martyr cum insigni triumpho cælos introit. Quinim- mò & exanimis ipsius sancti corporis de sæuo tyranno & in terra & mari victoriam: etiam commemorat. Veru[m] hæc ex sacra vitæ ipsius historia satis vulgata, facile perspici possunt: neque sunt hic repetenda. 4 IANNOTATIONES. In quarto versu. Hic arcem diaconi Arcem: culmen, dignitatem, apicem. Nam beatus Vincentius iam sacris erat initiatus, & diaconatus ordinem adeptus sub sancto Valerio episcopo & patre suo spiritua- li: in cuius comitatu & famulatu ministerium rei ecclesiasticæ impendebat. Hinc leuita cognominatur Vincentius: quoniam veteris testamenti Leuitis & de stirpe Leui exor- tis, in cultus diuint officio conformabatur. Et certè no[n] car ne sed spiritu leuita fuit: qui (vt illi) ministerio tabernacu- li & altaris erat addictus. 8 In octauo versu. Duplex quoque simplex pectus. Duplex in beato Vincentio scientia fuit: vitæ actiuvæ scien tia, pariter & co[n]templatiuę. Nouit enim & ea quę vitę acti væ erant pariter & exercuit, docens populum assidua præ- dicatione & sacrarum reru[m] institutione, necno[n] administra- tione sacramentorum eundem illuminans. Nouit item & ea quæ vitæ contemplatiuæ erant munera & peregit: ab actione in contemplationem diuinorum se revocas, & per orationis studium atque lectionis ad tranquillam dei in se cretis animi penetralibus speculationem se erigens. Hinc de illo sancta canit ecclesia. Sanctus Vincentius à pueritia studiis literaru[m] traditus, superna sibi prouidente clementia gemina scientia efficacissime claruit. Hæc autem duplex scien-

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PROSA. < Iob.1. Mat.10> scientia ornauit eius simplex pectus: id est non subdolum neque dolosum, quomodo & lob dicitur vir simplex & cæ ctus: ac timens deum. Et apostoli à domino iubentur esse simplices sicut columbae. 9 In nono versu. Plebem Cæsar augustanam. Cæsaraugusta vrbs est Hispaniæ Taræconensis: in qua sanctus Valerius episcopum gerebat, & Vincentius diaconum. Inde adiectiuum formatur Cæsaraugustanus: nomen patrium. Sic & Valentia hoc loco proprium est vrbis nomen. Nam appellatiuum & commune significat valitudinem, sicut ei oppositum inualentia: inualitudinem. 12 In decimotertio versu. Negans victualia. Victualia dicuntur ea quæ ad victum pertinent atque alimoniam & tam cibum quàm potum comprehendunt. Ambrosius de apibus. Cernas omnes certare de munere: alias inuigilare quærendo victualia, alias solicitam castris adhibere custodiam. 14 In decimoquarto versu. Sic pro posse nocuit. Vix apud authores præpositio verbo infinitiuo, accusatiui casus aut ablatiui locum tenenti adiuncta repetitur, apud quos trivialis & inconcinna censeretur hæc oratio: secundum posse meum: vel pro posse meo id feci. Excusand[us] tamen & venia dignandus est author: quoniam propter certum numerum syllabarum in ea clausula constringendum non pro viribus aut pro virili, aut alio consimili modo eleganti id dicere potuit. 17 In decimoseptimo versu. Et testulis fixus illiditur. Hic potius illiditur per i in secunda syllaba: quàm illuditur per u (vt aliqui habent libri) est legendum, quoniâ accommodatior est & congruentior proposito sententia. Nô enim tum illusus est, aut irrisionibus verbisque insultatoriis impetitus Vincentius: sed illisus fragmentis testarum in pauimento carceris constratarum legitur. 20 In vicesimo versu. Ad superos transit emeritus. Dicitur miles emeritus, qui iam militia perfunctus est: & propter ingrauescentem ætatem à militiæ laboribus absolutæ vacationem habet. Claudianus. Ducut emeritos ad pascua nota iugales. Ita beatus Vincentius peracto duro certam ne martyrij, in quo ad mortem vsque desudauit: iam defunctus ea militia, cælos triumphans conscendit. In

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398 PROSA. 7 Ad Anania mittitur: Dei sapientia. Lupus ad ouem trahitur, 14 Raptus ad cælum tertium. Mens resedit effera. Videt patrem & filium. 8 Fontis subit sacramentum: In una substantia. Mutat uirtus in pigmentu[m] 15 Roma potens & docta Vnda salutifera. Græcia 9 Vas sacratum uas diui num, Præbet colla, discit mysteria, Vas propinas dulce uinum Fides Christi proficit. Doctrinalis gratiæ. 16 Crux triumphat, Nero sæuit. 10 Synagogas circuit, Quo docente fides creuit, Christi fidem astruit Paulum ense conficit. Prophetarum serie. 17 Sic exutus carnis molem 11 Verbum crucis protestatur, Paulus, uidet uerum solem Causa crucis cruciatur, Patris unigenitum. Mille modis moritur. 18 Lumen uidet in lumine, 12 Sed perstat uiuax hostia Cuius uitemus numine Et inuicta constantia Gehennalem gemitum. Omnis poena uincitur. Amen. 13 Segregatus docet gêtes Mundi uincit sapientes Hæc prosa consimilem præcedenti habet compositione[m] rythmicam, sed non adeò variam. Semper enim hic singuli versus, tres complectuntur clausulas rythmicas, quarum postrema septem vbique clauditur syllabis. Præcedêtes verò clausulæ modo septem complentur syllabis, vt in secundo versu, modo octo, vt in primo, modo decem, vt in quarto versu. Authore eius: Adam de sancto Victore. Describit autem admirandam beati Pauli ad Christum cõuersionem in Actis apostolorum nono capite explicatam, solicitudine[m] quoque eiusdem & diligentiam prædicandi euangelium: quæ ex epistolis eius & historia sacra Actuum apostolico rum

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EX PO. 405 omnes, octo sunt syllabarum & penultimam habent longa[m] præterquam in decimoquinto & decimosexto versu, vbi singulæ clausulæ septem coercentur syllabis & penultima breut. Author eius: Adam de sancto Victore. Commenda- tur in ea multifariâ sacratissima virgo Maria ob dotes præcipuas & dona gratiarum: quib[us] à domino locupletata est, multis item antiquæ legis figuris fuisse præmonstrata osté ditur: variisque insignita nominibus, quibus in veteris pa- ginæ scriptura, honorata & prædicata dinoscitur. IANNOTATIONES. In primo versu. Lux in cho- ris iubilanda. Chorus cum aspiratione, interdum conuen- tum & multitudinem hominum significat: & veluti coronâ eorum qui ad ludos conveniunt, siue saltantium atque ca- mentium, nam muliorum vocibus & concentu constat. Hiero- nymus, Vbicunque chorus est: ibi diuersæ voces in vnum canticum congeruntur. Quomodo enim diuersæ chordæ vnam vocem efficiunt cantici: sic & diuersæ voces cum si- mul fuerint congregatæ chorum domini efficiunt. Habetq[ue] primam syllabam breuem. Virgilius. Vescentes, lætumque choro Pæana canentes. Idem. Omnis quam chorus, & so- cij comitantur ovantes. Interdum verò (vt scribit Hiero- nymus ad Dardanum) chorus est musicum instrumentum ex simplici pelle cum duabus cicutis æreis: quod per pri- mam inspiratur, & per secundam vox emittitur. Quo mo- do accipitur in eo psalmi loco. Laudate dominum in tym- pano & choro: laudate eum in chordis & organo. Hic aute[m] pro alterutro datorum significatorum sumi potest: nam in vtroque apta est sententia. 3 In tertio versu. Mens resultet medullata. Nomine me dullæ, adipem & pinguedinem spiritus affectuosumque mo- tum cordis in deum: hic author insinuat. Inutilis enim est laus, vbi sola est vocis modulatio: & mens ipsa torpet igna- ua, languet arida, nullóque affectu in deum mouetur. 5 In quinto versu. Compunctiua nomine. Quoniam nomen eius frequenter inuocatum, inducit compunctione[m] devotionis cordibus humanis: sicut & nomen Iesu benedi- ctum in secula. Qui enim sæpius id nomen venerandu[m] ha- bent in ore: sentiunt quendam motum cordis singularem in deum, quem alias non perciperent. 7 In septimo versu. Rubus quondam exardebat. Ru- bus

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PROSA. Exod. 3. bus à Moyse conspectus vt ardens & tamen illæsus: illabe factam signabat matris dei virginitatem: vt ante etiam di- ctum est in secundo libro, in explanatione antiphonæ. Rubum quem viderat Moyses incombustum, Porrò verbu[m] noceo ferè semper datiuum secum exposcit, Interdum ta- men accusativo iunctum inuenitur in sacris literis: vt in cantico Iudith. Dominus autem omnipotens nocuit eum, & tradidit eum in manus foeminæ, & confudit eum. Et in euangelio Lucæ. Et cum proiecisset illud dæmonium in medium: exist ab illo, nihilque illum nocuit. Ita & hoc in loco ponitur: quod tamen non est in imitationem trahendum. Luc. 4. 9 In nono versu. Hæc est ille fons signatus. Insinuatur & sacra virgo Maria per fontem illum & hortum: de quo dicit Salomon in Canticis. Hortus conclusus, soror mea Sponsa: hortus conclusus, fons signatus. Hortus inquam co[m] clusus diuino præsidio & virtutum munitionibus, ne in illum, ingressum habeant hostiles insidiæ. Fons item signatus totius trinitatis signaculo: & peculiari ipsius filij dei sigillo. Cant. 4. 10 In decimo versu. Hæc est illa porta clausa. Sicut in præcedente prosa iam dictum est: per portam Ezechielis Ezech. 44 clausam intelligitur intacta sanctæ dei matris integritas: Et illam deus cunctis hominibus occlusit vt sibi soli, foret peruia, & tamen semper clausa. Huius autem occlusionis causa: tunc quidem latuit homines. Nunc autem ipso reuelante, & mysterium ex rei effectu aperiente, patefacta est. Iudicum 6. 11 In vndecimo versu. Hæc est vellus trahens rorem. Significata est etiam beata dei genitrix: per vellus Ge- deonis cælesti rore irrigatum, quòd sola omnium mulierum spiritu sancto foecundata: cælestem ædidit prolem. Significata est & per agrum plenum fructibus, & miro fragantem odore: de quo Isaac benedicturus filio suo Iacob ait. Ecce odor filij mei sicut odor agri pleni: cui benedixit dominus. Geno. 27. 12 In duodecimo versu. Hæc est virga ferens florem. Num. 27. Signata fuit itidem sacrata virgo per virgam Aaron: sine Esa. 45. terra adminiculo floridam & fructu oneratam. Sic enim & ipsa fructum protulit sine viri adiutorio toti mundo salutifio-

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408 PROSA De sancto Adalberto. COrona sanctitatis & immortalitatis. Ornauit ho die dominus martyrem suum Adalbertum. C1 Tersa oculorum lachryma, justus floret uelut palma. Oculorum tersa lachryma, aboletur hoc ænigma. 2 Specularis squama cadit, claret uisus specialis. Vbi deus est omnia, uirtus sanctorum & gloria. 3 Vbi deus est omnia nec distinctus ut omnia, manens quod est in gloria, omnibus est omnia. 4 Vnum est omnium præmium, sacrum socians collegiu[m], unum est sed dispar præmium, pro merito fidelium. Huius nos fieri consortes gloriæ, ora pater Adalberte, quos in Adam perpetuæ scis addictos miseriæ. Amen. II Hæc prosa liberam habet orationis solutæ copositione[m] nec rythmicæ formæ constringitur habenis. Declarat autem magnitudinem & excellentiam præmiorum quæ cum sanctis omnibus ad cælestem gloriam assumptis, tum sancto Adalberto martyri apud Pannonios nominatissimo ac celebratissimo, à deo dantur in cælis. Cæterum mutato nomine proprio ipsius sancti: hæc prosa de quouis sancto martyre & etiam confessore potest decantari, quia quæcunque in ea dicuntur: cuilibet sanctorum communia sunt & conuenientia. Porrò aliquid vel exiguum hic depromendum est de vita & actis gloriosi martyris Adalberti: cui hæc prosa inscribitur, vt habeant lectores saltem aliquâ de sanctitate vitæ eius non passim apud omnes vulgatæ, relationem. Fuit is nobili genere apud Bohemos natus: & post Ditimarum, primum Pragæ episcopum, ob præcipuam sanctimoniam atque doctrinam institutus est Pragensis præsul: ac maximo in precio apud bonos omnes habitus. Verùm cum cerneret sibi non adesse facultatem rectè dirigendi commissum plebem, vt quæ rapinis & libidinibus assueta, sui antistitis recta monita aspernaretur: Romam accessit, & cum fratre suo Gaudentio singularis excel-

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EXPO. 409 excellentiæ viro in monasterio sancti Alexij tandiu deli- ruit: donec à summo pontifice suum ouile repetere iussus fuit. At cum se subditis suis minime gratum esse perspi- ceret: illis relictis in Hungariam profectus est, & Stepha- num Hungarorum regem cu[m] vniuerso eius populo ad ca- tholicæ fidei lumen perduxit, ac sacris baptismi abluit vn- dis. Deinde Poloniam ingressus, Gaudentium germanu[m] suum episcopum in ecclesia Guesuensi costituit: ad annum ciandum illi populo evangelium Christi. Postremu[m] san- ctus Adalbertus Prutenos adiit, apud quos cum fidem or thodoxam assiduè euagelizaret, impiorum gladio cæsus, martyro præsentis vitæ cursum finiuit. Post cuius transitu[m] sanctus Stephanus rex Pannoniæ, in honore eiusdem san- cti martyris Adalberti Strigoniensem metropolitanu[m] ec- clesiam fundauit. Floruit autem beatus Adalbertus circa annum dominicæ incarnationis millesimum & vicesimu[m]. Celebratur verò eius festum quotannis: vicesima secun- da Aprilis. < Apos. 28> 1 IANNOTATIONS. Tersa oculorum lachryma. Sumptum est illud ex Apocalypsi: ita describente gloriæ beatorum. Et absterget deus omnem lachrymam ab ocu- < Psal. 91> lis eorum: & mors vltra non erit, neque luctus, neque cla- mor, neque dolor erit vltra, quæ prima abierunt. Quod verò continuò subiungitur, iustus floret velut palma, ex psalmo depromptum est vbi ait propheta. Iustus vt pal- < I. Cor. 13> ma florebit sicut cedrus Libani multiplicabitur. Plantati in domo domini in atris domus dei nostri florebunt. 2 II Specularis squama cadit. Hoc ex beato Paulo dedu- etu[m] est, ita ad Corinthios cognitionem huius vitæ de deo < I. Cor. 13> ad eam quæ in altera habetur vita comparante. Videmus nunc per speculum in ænigma: tunc autem facie ad fa- ciem. Enimuero ænigma & specularis squama hic voca- tur obscura de deo cognitio, quæ quandiu peregrinamur ad domino, habetur in fide: quasi per speculum & in vela- mine, sicut squama piscium squamigerorum draconumq; est tegmen. Illud autem ænigma aboletur in patria cæle- sti, & illa specularis squama cadit: quoniam amplius in cæ- < I. Cor. 13> lo non habet locum, vbi videtur deus sicuti est. Vnus ve- ro specialis est, qui habetur facie ad facie: & per propriu[m] (vt ita dixerim) speciem, illa autem claret in cælo, quoniu[m] < apertè>

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PROSA. aperte & nude sublatóque omni velamine deus ibidé est omnibus cæli ciuibus & conspicuus & spectabilis. 1. Corin. 15 3 Nec distinctus vt omnia. Beatus Paulus ad Corinthios scribens atque de futuro post extremam resurrectionem sanctorum disserens statu: dicit quòd deus tûc erit omnia in omnibus. Non quidem secundum substa[n]tiam, sed profusissimam sui in omnia communicationem, qua reddet cuncta deiformia & sui similia. Tunc enim ipse: sanctorum erit lux clarissima, gaudium perpetuum, vera gloria, virtus inclyta, & ita de cæteris. Propter hanc tamé sui in omnia diffusionem: non subibit aliquâ partitione[m] deus aut distinctionem, neque dissecabitur in multitudinem: si cut multa sunt & distincta quib[us] se dispartit, sed v[er]nus manens & indiuiduus: in omni se propagabit, manés itidé impartibilis, in plura se diffundet. Perinde atque vnicus solis orbis à sua vnitate & singularitate non recedens, multos oculos reddit luciformes. 4 Matth. 20 V[er]nú est omnium præmium. Vnitas cælestis præmij quod deus est signatur in euâgelio per denariu[m] diuinu[m], qui omnibus in vinea laborantibus æqualiter datus est: licet alij diutius, alij verò breuiore temporis spacio in ea laborassent. Diveritas verò mercedis in cælo pro diuersa operum qualitate, exprimitur etiam in euangelio ex istis verbis domini. In domo patris mei mansiones multæ sunt. Et ex hoc itidem quòd seruus ille cuius mna decem mnas æquisierat: constitutus est à domino suo super decem ciuitates. Et cuius mna superlucrata fuerat quinque mnas: accepit potestaté super quinque ciuitates. Et planè sicut v[er]nus sol pro diuersa oculorum dispositione aliis plus, aliis verò minus luminis infundit: ita & deus pro diuersitate operum varia dispartit præmia. In inuentione sanctæ crucis. Audes crucis attol- 2 Nam in cruce triumphamus: lamus: Nos qui crucis exul- Hostem ferum superamus tamus Vitali victoria. Speciali gloria. 3 Dulce melos tangat celos,

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EXPO. 411 cælos. Dulce lignum dulci dignu[m] Credimus melodia. 4 Voci uitam non discordet. Cum uox uitam no[n] remordet, Dulcis est symphonia. 5 Scrui crucis crucem laudent, Qui per crucem sibi gaudet Vitæ dari munera. 6 Dicant omnes & dicat singuli Auc salus totius seculi Arbor salutifera. 7 O quàm fælix quàm præclara, Fuit hæc salutis ars, Rubens agni sanguine. 8 Agni sine macula: Qui mundauit secula Ab antiquo crimine. 9 Hæc est scala peccatorum, Per quam Christus rex cælorum Ad se traxit omnia. 10 Forma cuius hoc ostendit, Quæ terraru[m] co[m]prehendit Quatuor confinia. 11 Non sunt noua sacra- menta, Nec recenter est inuenta Crucis hæc religio. 12 Ista dulces aquas fecit. Per hanc silex aquas iecit, Moysi officia. 13 Nulla salus est in domo, Nisi eruce munit homo Superliminaria. 14 Neque sensit gladium, Nec amisit filium, Quisquis egit talia. 15 Ligna leges in Sarepta, Spem salutis est adepta Pauper muliercula. 16 Sine lignis fidei, Nec lecythus olei Valet, nec farinula, 17 Roma naues uniuersas In profundu[m] uidit mersas, Vna cum Maxentio. 18 Fusi Thraces, cæsi Per sæ. Sed & patris dux aduersæ Victus ab Heraclio 19 In scripturis sub figuris Ista latent, sed iam patent Crucis beneficia. 20 Reges credunt, hostes cedunt. Sola

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EXPO. 413 tes, quoru[m] vtrunque, rythmicæ legi repugnat, in qua sem per duo versus neque plures neque pauciores: mutuum habent, quantum ad vltimam clausulam, responsum ad- inuicem. 4 In quarto versus. Dum vox vita non remordet. C[uius] & labia nostra laudant deum pariter & opera, secundum < Eccl. 15 Ioan. 9> regulam mandatorum eius facta, tunc vox non remordet vitam neque vita discordat voci. Verùm si vox nostra diuinas personat laudes, opera verò præceptis dei contra ria facimus, huiusmodi modulatio laudis est ingrata deo, < Gen. 18> quoniam vt ait Ecclesiasticus non est speciosa laus in ore peccatoris, & scimus (inquit in euangelio cæcus iam illu- minatus) quia peccatores deus non audit. 9 In nono versus. Hæc est scala peccatorum. Crux sancta dicitur mysticè scala peccatorum: quoniam pecca- < Ioan. 18> tores per eam & immolationem veri agni in ea facta cæ- los conscendunt. Et non ineptè figuratur per scalam illa[m] ab imo terræ ad cæli culmen extentam: quam Iacob vidit in somnis, cui & dominum conspexit innixum: & angelos domini ascendentes & descendentes per eam. Quod au- te per illa[m] Christus ad se traxerit omnia, testatur illud ver- bum eius ad Iudæos. Ego si exaltatus fuero à terra: om- nia traham ad meipsum. Hoc autem dicit (vt subiungit e- < Iohan. 18> uangelista) significans qua morte esset moriturus. Atqui à terra exaltatus est Christus: quando in crucem sublatus est, & de sola huiusmodi exaltatione ibi loquitur. 10 In decimo versus. Quatuor confinia. Scilicet orien- tem, occidentem, meridiem, & septentrionem, quatuor ip- <> sius terræ partes. Nempe si pars anterior crucis cui affi- xus erat dominus, occidente respiciebat (vt secundu[m] Chri- stianam pietatem in ipso templorum meditullio Christu[m] <> crucifixum mos est figurare) posterior eius pars vergebat ad orientem, manus sinistra ad meridionalem plagam: & <> dextra ad septentrionalem. Et ita quatuor extrema ipsius <> terræ, in ipsa crucis figura comprehenduntur. Quòd si o- <> rientem versus Christum crucifixum quis dixerit, aut a- <> liam quanuis cæli partem: semper in figura crucis assigna- <> buntur quatuor partes, totidem terræ plagis responden- <> tes. Ceterùm quid hoc aliud signabat, nisi per crucis my- <> sterium à quatuor terræ plagis vocandos homines ad salu- <> tem

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EX PO. 415 mo In imum secundum longitudinem fuit porrecta: alte- ra verò ex transuerso, à dextro in sinistrum extenta. Et se- cundu illas in cruce domini congruenter sumuntur qua- tuor differetiq[ue] positionum ipsius mundi: quæ per quatuor confinia in decimo versu expressa possent etiam intelligi, scilicet sursum & deorsum, dextrum sinistrum, secundum quatuor crucis extremitates assignata, ad denotandum quòd Christus per mortem crucis quam pertulit: cælestia nobis regna quæ sursum sunt aperuit, inferna verò quæ deorsum sunt co[n]fregit, terestria autem omnia quæ in me- dio sita sunt: suorum brachiorum extentione & complexu quasi dextrum & sinistrum constituentia, ad se reuocauerit, & ita cælestium, terrestrium & infernorum dominatu principatumque acceperit: & reconciliauerit omnia, sum- ma ima & media deo patri per sanguinem crucis. Per illa itidem duo ligna sanctam crucem integrantia sumuntur quatuor ipsius situs & positiones: scilicet longitudo, latitu do, altitudo, & profundu[m], ex quib[us] ipsius crucis figura co[n] stituitur. Quenadmodum declarat beatus Augustinus ex- ponens illud dictum apostoli ad Ephesios. Vt possitis com prehendere cum omnibus sanctis, quæ sit latitudo & lon- gitudo sublimitas & profundum. In his (inquit) verbis figura & mysterium crucis ostenditur. Nam latitudo in <Ephes.> cruce: est transuersum lignum vbi figuntur manus, longi- tudo verò est ab ea parte quæ ab ipso transuerso ad terrâ tendit, & ab ipso vsque ad terram conspicua est. Altitudo autem crucis in illo ligno est: quod ab eodem tranuerso sursum caput versus eminet. Profundum verò est in ea parte ligni quæ non apparet: sed infixa, terræ occultatur. Hæc Augustinus. 17 In decimoseptiuo versu. Roma naues vniuersas. Vt refert historia ecclesiastica libri noni cap. nono: Constan- tinus imperator cum Maxentio qui tum Romæ tyranni- dem exercebat conflicturus, cum diuinum implorasset au xilium antequam cum hoste manum consereret: vidit in aere crucem rutilo fulgore coruscam, & angelum sibi di- centé. In hoc signo Constantine vinces & protinus in om nibus vexillis suis signu[m] crucis figurari efformariq[ue]; iussit. Cùq[ue] Maxentius fraudé molitus ad ponté Miluiu[m] naub[us] potes sup[er]strauisset: vt illis subsidétibus præ nimio pòdere cum

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416 PROSA. cum illac transiret Costantinus & crederet firmos esse po- tes, cum toto exercitu demergetur audiens Costantinum Romam versus aduentare, concitur è portis Romanis proruens pergit in illius occursum. Et suarum oblitus de cipularum per illos pontes præcipiti cursu suum duxit ag men: & incidens in foueam quam fecit vna cum suis mili tibus in flumen demersus est, immò & naues illæ nimio pondere pressæ etiam aquis sunt obrutæ. Et hoc pacto Co[n] stantinus sine effusione sanguinis humani (quòd summo- pere à deo popolcerat) victoria potitus est. 18 In decimooctauo versus. Thraces, cæsi Persæ. Sub Heraclio imperatore Romano Cosdras rex Persa- ru collecto magno exercitu irrupit in fines Romani im- perij Syriamq; & Palestinam gravi incursione vexauit, omnia populationibus & incendiis deuastans. Cuius im- petum repressurus Heraclius: coactis etiam copiis subsi- stit ad flumen Danubium vbi & filius Costræ illi occurrit cum apparatusimo militum agmine Quem singulari cer- tamini super pontem Danubij adortus denicit Heraclius adivtore deo: cui se ante congressum invocata deuotius sancta cruce obnixè commendauerat. Deinde interfe- cto Cosdra partem sanctæ crucis, quam ab vrbe Hiero- solimitana ille impius astulerat: cum debito honore & re- uerentia illuc reportauit, vnde festum exaltationis san- ctæ crucis celebrari in ecclesia coeptu[m] est, vt latius supra- dictæ solennitatis declarat historia- <Levi.26> 20 In vicesimo versus. Vnus fugat milia. Sumpta est illa sententia: ex eo quod in Leuitico dominus pmit- <Deut.32> tit populo Israel. Persequentur quinque de vobis cen- tum alienos & centum de vobis: decem milia. Et ex eo cantici ipsius Moyhi verbo. Quomodo persequebatur vnus mille: & duo fugarent decem milia. Quæ quidem promissa, sicut sub veteris testamenti patribus interdum completa leguntur, potissimum sub piis regibus Iuda & inclytis Machabæis: ita & in novo testamento sub glorio sis illis regibus & principibus Christianis, qui potentifica Christi cruce armati expeditionem in hostes fidei susce- perunt & suis eos sedibus propullarunt. 23 In vicesimotertio versus. Inter ligna nullum tale. Respondet id crucis præconium illi cantico: quod in hym no

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PROSA. & cælestis sapientiæ torrens affluentissimus. Primitiui verò riui illius veri fontis, sunt sancti apostoli: qui doctrinâ euangelicam ex sacro eius ore hauserunt, & tanquam riui ex illo fonte deducti sunt, impletique ab eo aqua sapientiæ salutaris. Inter illos autem riuos, Ioannes insigniter emicuit, ad suauitatem verbi dei quos de cælo ad nos descendit, toti mundo propinandam & declarandam. 5 In quinto versu. Cælum transit, veri solis. Ioannes (inquit) cælos omnes & corporales & spirituales, ordines inquam angelicorum spirituum transcendit, & diuinitate[m] verbi dei principio sineque carêtem (vt rota in orbiculari sua figula & circulus) intentissima mentis acie conspexit, deh gens in eam totum interni sui luminis obtutum. Hanc autem veri solis rotam, coæternitatem scilicet filij dei (qui est sol iustitiæ) cum patre: reserauit Ioannes hominibus, cum sacro suo pectore illud eructauit euangelij exordium. < Ioan. 1> In principio erat verbum, & verbum erat apud deum, & deus erat verbum: hoc erat in principio apud deum. Hinc & speculator spiritualis in sequente versu dicitur, & quasi admissus ad contuitum divini vultus sub alis sanctorum seraphim, qui cælestes sunt spiritus deo proximi, & sine aliquo allorum interstitio deo astantes. < Esa. 6> Alas autem seraphim hic nominat author, alludens ad illud Esaïæ dictum. Seraphim stabant super illud, sex alæ vni & alæ alteri, duabus velabant faciem eius, & duabus velabat pedes eius, & duabus volabant. 7 In septimo versu. Audiit in gyro sedis. Id ex divina Apocalypsi beati Ioannis sumptu est, vbi ait. Post hæc statim fuit in spiritu. Et ecce sedes posita erat in cælo: & supra sedem sedens. Et in circuitu sedes, sedilia viginti quatuor, & supra thronos, viginti quatuor seniores sedentes, circumamiciæi vestimentis albis, & in capitibus eorum coronas aureas. Et auduii vocem de cælo: tanquam vocé aquarum multarum, & taquam vocem tonitrui magni, & vocem quam auduii: sicut cytharcedorum cytharizatium in cytharis suis. Porrò ciuitas nostra anima est humana: < Apoc. 14> dei & diuinorum mysteriorum capax, cuius nummus, est mens nostra atque intelligentia, cum viribus cæteris atq[ue] potentiis spiritualibus, voluntate atq[ue] mememoria, quòd ad imaginem & similitudinem dei: homo ratione ha- rum

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PROSA. Sola cruce Christo duce, Vnus fugat milia. 21 Ista suos fortiores Semper facit, & victores. Morbos sanat & languo- res: Reprimit dæmonia. 22 Dat captiuis liberta- tem, Vitæ confert nouitatem. Ad antiquam dignitatem Crux reduxit omnia. 23 O crux lignum trium phale Mundi uera salus, uale. Inter ligna nullum tale, Fronde, flore, germine. 24 Medicina Christiana, Salua sanos, ægros sanæ. Quod non ualet uis huma- na, Fit in tuo nomine. 25 Assistentes crucis lau- di, Consecrator crucis audi. Atque seruos tuæ crucis, Post hanc uitam, ueræ lucis Transfer ad palacia. 26 Quos tormento uis seruire, Fæc tormenta non sentire, Sed cum dies erit iræ, Nobis confer & largire Sempiterna gaudia. Amen. Hæc prosa rythmice modulationis seruat formâ, quem- admodum illa de sancto sacramento eucharistis. Lauda Sion saluatorem. Author eius, Adam de sancto Victore. Concelebrat autem præclaris laudibus, sanctæ crucis præ conia, referens antiquæ legis figuras quibus est præsigna ta, & virtutem eius in noua lege per victoriam Constantini & Herachij imperatorum ostensam. Deinde admirandam illius potestatem prædicans, fidelis populi vota & sup plicationem ad illam explicat. 2 ANNOTATIONES. In secundo versu. Nam in cruce triumphamus. Hic versus in plærisque libris nô habetur sed prætermissus est, qui tamé nô est superfluus, quinimmo ad rythmi integritatem necessarius, vt habeat primus versus cui in terminali syllabarum desinentia re- spondeat, alioqui aut nullus ipsi primo versus in exitu si- milique cadentia accommodabitur versus aut tres dabun sur se continuò consequentes, adinuicem in fine consona- tes,

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EXPO. 413 tes, quoru[m] vtrunque, rythmicæ legi repugnat, in qua sem per duo versus neque plures neque pauciores: mutuum habent, quantum ad vltimam clausulam, responsum ad- inuicem. 4 II In quarto versus. Dum vox vita non remordet. C[uius] & labia nostra laudant deum pariter & opera, secundum < Eccl. 15 Ioan. 9> regulam mandatorum eius facta, tunc vox non remordet vitam neque vita discordat voci. Verùm si vox nostra diuinas personat laudes, opera verò præceptis dei contra ria facimus, huiusmodi modulatio laudis est ingrata deo, quoniam vt ait Ecclesiasticus non est speciosa laus in ore < Gen. 18> peccatoris, & scimus (inquit in euangelio cæcus iam illu- minatus) quia peccatores deus non audit. 9 II In nono versus. Hæc est scala peccatorum. Crux sancta dicitur mysticè scala peccatorum: quoniam pecca- < Iac. 18> tores per eam & immolationem veri agni in ea factâ cæ- los conscendunt. Et non ineptè figuratur per scalam illa[m] ab imo terræ ad cæli culmen extentam: quam Iacob vidit in somnis, cui & dominum conspexit innixum: & angelos domini ascendentes & descendentes per eam. Quod au- te per illâ Christus ad se traxerit omnia, testatur illud ver bum eius ad Iudæos. Ego si exaltatus fuero à terra: om- nia traham ad meipsum. Hoc autem dicit (vt subiungit e- < Iac. 18> uangelista) significans qua morte esset moriturus. Atqui à terra exaltatus est Christus: quando in crucem sublatus est, & de sola huiusmodi exaltatione ibi loquitur. 10 II In decimo versus. Quatuor confinia. Scilicet orien- tem, occidentem, meridiem, & septentrionem, quatuor ipsius < > terræ partes. Nempe si pars anterior crucis cui affi- xus erat dominus, occidente respiciebat (vt secundu[m] Chri- stianam pietatem in ipso templorum meditullio Christu[m] crucifixum mos est figurare) posterior eius pars vergebat ad orientem, manus sinistra ad meridionalem plagam: & dextra ad septentrionalem. Et ita quatuor extrema ipsius terræ, in ipsa crucis figura comprehenduntur. Quòd si o- rientem versus Christum crucifixum quis dixerit, aut a- liam quanuis cæli partem: semper in figura crucis assigna- buntur quatuor partes, totidem terræ plagis responden- tes. Ceterùm quid hoc aliud signabat, nisi per crucis my- sterium à quatuor terræ plagis vocandos homines ad salu- tem

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EX PO. 415 mo in imum secundum longitudinem fuit potrecta: alte- ra verò ex transuerso, à dextro in sinistrum extenta. Et se- cundu illas in cruce domini congruenter sumuntur qua- tuor differetiq[ue] positionum ipsius mundi: quæ per quatuor confinia in decimo versu expressa possent etiam intelligi, scilicet sursum & deorsum, dextrum sinistrum, secundum quatuor crucis extremitates assignata, ad denotandum quòd Christus per mortem crucis quam pertulit: cælestia nobis regna quæ sursum sunt aperuit, inferna verò quæ deorsum sunt co[n]fregit, terestria autem omnia quæ in me- dio sita sunt: suorum brachiorum extentione & complexu quasi dextrum & sinistrum constituentia, ad se reuocauerit, & ita cælestium, terrestrium & infernorum dominatu principatumque acceperit: & reconciliauerit omnia, sum- ma ima & media deo patri per sanguinem crucis. Per illa iti idem duo ligna sanctam crucem integrantia sumuntur quatuor ipsius situs & positiones: scilicet longitudo, latitu do, altitudo, & profundu, ex quib[us] ipsius crucis figura co- stituitur. Quenadmodum declarat beatus Augustinus ex- ponens illud dictum apostoli ad Ephesios. Vt possitis com prehendere cum omnibus sanctis, quæ sit latitudo & lon- gitudo sublimitas & profundum. In his (inquit) verbis figura & mysterium crucis ostenditur. Nam latitudo in <Ephes. 3> cruce: est transuersum lignum vbi figuntur manus, longi- tudo verò est ab ea parte quæ ab ipso transuerso ad terrâ tendit, & ab ipso vsque ad terram conspicua est. Altitudo autem crucis in illo ligno est: quod ab eodem tranuerso sursum caput versus eminet. Profundum verò est in ea parte ligni quæ non apparet: sed infixa, terræ occultatur. Hæc Augustinus. 17 In decimoseptiuo versu. Roma naues vniuersas. Vt refert historia ecclesiastica libri noni cap. nono: Constan- tinus imperator cum Maxentio qui tum Romæ tyranni- dem exercebat conflicturus, cum diuinum implorasset au xilium antequam cum hoste manum consereret: vidit in aere crucem rutilo fulgore coruscam, & angelum sibi di- centé. In hoc signo Constantine vinces & protinus in om nibus vexillis suis signu crucis figurari efformari; iussit. Cùq[ue] Maxentius fraudé molitus ad ponté Miluiu[m] nauib[us] potes supstrauisset: vt illis subsidétibus præ nimio pòdere cum

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EXPO. 423 quoque visio, ipsi beato Ioanni in Apocalypsi est monstrata. 20 [In] vicesimo versu. < Apoc. 4> Sponsus rubra veste tectus. Apud Esaiam angelici spiritus admirantes Christum cum gloria & decore cælos ascendentem in corpore glorioso, signat tamen quinque plagarum præcipuatum suæ passionis retinente: in hanc eruperunt interrogationem. < Es. 62> Quis est iste qui venit de Edom: tinctis vestibus de Bosra? Iste formosus in stola sua: gradiens in multitudine fortitudinis suæ. Et cum respondisset eis Iesus. Ego qui loquor iustitiam: & propugnator sum ad saluandum, subintulerunt. Quare ergo rubrum est indumentum: & vestimenta tua licut calcantium in torculari? Ex quo loco prophetæ, huius versus sententia protinus est perua & aperta. 21 [In] vicesimoprimo versu. < Ioan. 13> Dic dilecte de dilecto. In hoc versu & duobus sequentibus, populus Christianus beatum Ioannem dilectum Christi discipulum cum veneratione, pioque affectu cum interrogat de Christo dilecto sponso: qualis sit in gloria cælesti qua nunc Ioannes perfruitur, & ergo delitias eius & suavitatem referre verius potest. Petit item ab ipso beato Ioanne: vt ecclesiæ sponsæ Christi nuciet dilecto spiritualique requie sponsi in regno cælesti, quæ itidem sit angelorum refectio, quæ beatorum gaudia, de ipsius Christi sponsi præsentia quem facie ad faciem contuentur. Denique ab eodem petit edoceri quæ sit spiritualis veri panis intelligetia: cuius ma[n] ducatione satiantur cælestes incolæ, quæ præterea sit coena, postremaq[ue]; sed semper duratura refectio sanctorum: supra pectus Christi recumbentium spiritualiter, quemadmodum beato Ioani datum est, in coena nouissima antè Christi passionem supra pectus eius recumbere: & inde euangelicæ doctrinæ fluenta haurire. < Apoc. 5> Vt demùm de ipso beato Ioanne patrono nostro laudes debitas concinere valeamus, cum quatuor animalibus & vigintiquatuor senioribus coram agno dei & coram throno diuinæ maie statis, quemadmodum in sancta Apocalypsi scribit Ioannes omne creaturam personare laudem & honorem deo benedicto in secula. Amen. Dd iii De sancto

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PROSA De sando Iuone. Aus & honor 9 Incendium extingui- L Trecoriæ, tur. Decus & decor Maris tumor reprimitur. Gallia, Hydropisis consumitur, Lux & splendor Britanniæ, Et paralysistollitur. Beatus Iuo colitur. 10 D[omi]n[u] hostia sustollitur. 2 Ergo laudes eximiæ Fulgor circu[m] prospicitur. Dentur suæ memoriæ, Foetus in matre moritur, Ac per immensa gloriæ Sed incolumis oritur. Qua in cælo perfruitur. 11 Pauper sordens suspiciitur, 3 Vbi ab ipso cernitur Secum simul conueiscitur, Rex: in serena facie. Et dum inde egreditur, Et excelsus thronus Mariæ, Valde splendens co[n]spicitur. Qui regis throno iu[n]gitur. 12 Vir à rota substernitur, 4 Illic sibi conceditur Et aqua fluens sistitur. Subuenire propitie, Vir à subtus subtrahitur, Humane indigentiæ, Et nihil mali patitur. Vt per orbem dinoscitur. 13 Archipræsul affligitur 5 Claudis gressus reuerti- Febre, mori[us]; creditur. tur, Pro quo Iuo deposcitur, Lux cæcis restituitur. Et uitæ sanus potitur. 6 Aegris salus infu[n]ditur, 14 Daemonium eiicitur, Mortuis uitæ redditur. Acris pestis pellitur. 7 Mutorum lingua soluitur, Hostis furor refellitur, Vinctoru[m] funis rumpitur. Stragis clades compescitur. 8 Aqua curræs diuiditur, 15 Planè quod piè petitur, Postis longus efficitur. Ab

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430 PROSA. lypsi, hanc inter cæteras diuinam scribit visionem; Et cum aperuisset sigillum quintum: vidi subtus altare animas intersectorum propter verbum dei, & propter testimonium quod habebant, Et clamabant voce magna dicentes. Vsquequo domine sanctus & verus: non iudicas & non vindicas sanguinem nostrum de his qui habitat in terra! Et datæ sunt illis singulæ stolæ albæ: & dictum est illis vt requiescerent adhuc tempus modicum, donec compleantur conserui eorum & fratres eorum: qui interficiendi sunt sicut & illi. Vbi per singulas stolas albas, intelligitur gloria cælestis animarum sanctarum: quam corporis gleba exutæ percipiunt. Et hæc est prima stola: qua decorantur sancti in regno cælesti quantum ad animam. Secunda verò stola quam adhuc præstolantur sancti, sine tamen tædio & anxietate, immò cum securitate & certitudine: est gloria corporum, quæ post consummationem seculi rursum vnitæ animæ glorificata erunt: dotéque immortalitatis & incorruptibilitatis decorata, cum fulgebunt iusti sicut sol: in regno patris eorum. Tunc (vt air Sapiens) fulgebunt iusti: & tanquam scintillæ in arundineto discurrent. < Mat.13> < Sap.3> < 1 Cor.13> 4 In quarto versu. Clare videt: quod videbat prius in ænigmate. Beatus Paulus in prima ad Corinthios epistola conferens cognitionem ac visionem præsentis vitæ ad ea quæ futura est in patria, ait. Ex parte enim cognoscimus: & ex parte prophetamus. Cum autem venerit quod perfectum est: euacuabitur quod ex parte est. Videmus nûc per speculum in ænigmate: tunc autem facie ad faciem. Nunc cognosco ex parte, nunc autem cognoscam sicut & cognitus sum. Ex quo quidem loco sumpta est præsentis versus sententia. Quoniam enim obscura est dei cognitio in hoc vitæ incolatu, & per quasdam rerum similitudines nos nuducens ex creaturis ad earum authorem: per speculum & in ænigmate dicimur hic deum videre. At quoniam in gloria cælesti clara est visio, & posito omni velamine: facie ad faciem deum vident sancti, & regni illius incolę. Est autem < Iudicum 14> ænigma: obscura allegoria, vel quæstio obscura quæ difficile intelligitur nisi aperiatur, vt illud Sansonis ad suos coeqvales. De comedente exiuit cibus: & de forti egressa est dulcedo. Inde traducitur illud nomen atque transsumitur ad quancunque cognitionis obscuritatem. < II In>

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temporis: ad superuenturam gloriam quæ reuelabitur in nobis, hæc Augustinus. 9 In nono versu. Tibi clarum illud mane, quod no[n] ha bet vesperum. De sex primis diebus mundanæ constitutionis, quibus diuinum opificium pulcherrimè constructam est & ordinatum in totius mundi fabrica: dictum est in scriptura, quod habuerint mane & vespere. De septimo verò die in quo dominus deus requieuit ab omni opere quod patrauerat, id satis compertum est: quòd habuerit mane, cum ipsum sit prima dici pars & exortus eius non tamen meminit diuina pagina quod habuerit vespere, extremam que & vltimam partem: cui continuo successerit nos. Sanè sex illi dies primi, designant laborem à nobis in hac vita subeundum & tempus operationis exercendæ: quâdiu in hoc mundo consistimus, cui quidem laboris extremus est terminus & finis: vna cum exitu ab hac vita. A modo enim iam dicit spiritus: vt requiescant à laboribus suis. Septimæ verò dies quem sanctificasse dominus legitur: significat re quiem sanctorum in regno cælesti, post exanclatos huius vitæ labores. Et illa quies nunquam finem est habitura nec terminum: sicut nec septimus dies habuit vesperum. 10 In decimo versu. Et ad vrbem es perductus: in qua Augustinæ est miserum. Beatus Augustinus in prædicto sermone de omnibus sanctis: paulo post ea quæ superius adducta sunt, ait. Consideremus ergo inclytam vrbis illius foelicitatem: in quantum considerare possibile est. Vt enim vere est: comprehendere nullus sermo sufficiet. Dicitur de ea in quoda[m] loco sic quòd aufugiet ibi dolo tristitia & gemitus. Quid hac vita beatius? vbi non est paupertatis metus, non ægritu dinis imbecillitas: nemo læditur, irascitur nemo, inuidet nemo, cupiditas nulla exardescit: nullum cibi desyderiu[m], nullius honoris aut potestatis pulsas ambitio, nullus ibi diaboli metus, insidiæ daemonum nullæ, terror gehennæ procul. Ibi mors neque corporis neque animæ erit: sed immortalitatis munere vita iocunda, nulla erit tunc discordia, sed cuncta consona, cuncta conuenientia: quia erit omnium sanctorum vna concordia. Pax cuncta & lætitia continet, tranquilla sunt omnia & quieta, atque iugis splendor: non iste qui nunc est, sed tanto clarior quanto foelicio, quia cluitas (vt legitur) illa non egebit lumine solis & lunæ: sed deus

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PROSA. 7 Præcursore nondu[m] nato, Nondum partu reserato Reserantur mystica. 8 Nostro sole tunc ex- clusus: Verioris est perfusus Solis luce typica. 9 Prius nouit diem uerum Quàm nostrorum sit die- rum Vsus beneficio. 10 Hic renascens nondum natus Nondum nascens est re- natus Cælesti mysterio. 11 Clausa pandit, uentre clausus, Gestu plaudens, fit applau- sus Messiæ præsentiæ. 12 Linguæ gestus obsequu[m] tur. Dum pro lingua sic loquuntur Seruiunt infantiæ. 13 Mater parit, pater cre dit. Redeunte fide, redit Linguæ beneficium. 14 Reserato partu matres Reseratur lingua patris, Reserans mysterium. 15 Thori fructus matri da[m] tur Et iam matris excusantur Sterilis opprobria. 16 Ortus tanti præcursoris Multos terret sed terroris Comes est lætitia, 17 Se à mu[n]do seruas mu[n]du[m] Munde uiuit intra mundu[m]. In ætate tenera. 18 Ne formetur à co[n]uictu Mores: loco, ueste, uictu Mundi fugit prospera 19 Quem dum replet lux superna, Veræ lucis fit lucerna. Veri solis lucifer 20 Nouus præco nouæ le gis: Immo nouus noui regis Pugnaturi signifer! 21 Singulari prophetiæ: Prophetarum monarchiæ Sublimatur omnium. 22 Hi futuru[m], hic præsente[m] Hi uenturum, uenientem Monstrat iste filium. 23 Du[m] baptizat Christum fori Hic à Christo melioris Aquæ tactu tingitur. 24 Duos duplex lauat flu men. Isti

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EXPO. 439 per huiusmodi loquelæ privationem & subtractionem, illa[m] denunciationem à deo prodisse. 8 In octauo versu. Verioris est perfusus solis. Veriore[m] solem vocat author deum: qui sol est spiritualis, & huius solis sensibilis veritas atque primitiuum exemplar, longè suam exuperans imaginem. Hic enim sol noster interdum atra oblectus caligine humanis subducitur oculis: suique luminis paritur deliquum, & tendit ad occasum. Verus autem sol occasum nescit: tenebris non offunditur meque eclepsim sustinet. Cuius lux typica est spiritualis claritas, quæ etiam Ioannem vtero materno clausum illustrauit, atque Christi præsentiam in virginali thalamo latentis docuit. 10 In decimo versu. Est renatus cælesti mysterio. N[on]e[m] pe ad vocem salutationis sacrosanctæ dei matris: spiritu sancto repletus est beatus Ioannes: & ab originalis culpæ labe purgatus. Vnde tunc rectè dicitur renatus ex spiritu sancto: quoniam tum factus est filius gratiæ & adoptionis largius dei dona consecutus quàm qui nunc baptismu[m] suscipiunt & ex aqua ac spiritu sancto renascuntur. Tunc itidem ipse dicitur clausa patefecisse, quamuis materno lactans vtero: quoniam per illam exultationem in gaudio testatus est ipsius Christi præsentiam quæ ferè omnes latuit. Tunc etiam in sanctam Elizabet matrem suam, propheticam transfudit gratiam per qua[m] ipsa, occulta cognouit mysteria, repletâque spiritu sancto, ea reserauit quæ hactenus fuerant, aliis abdita sacramenta. 12 In duodecimo versu. Dum pro lingua sic loquutur. Gestus Ioannis in vtero matris pro lingua loquutur: quoniam illud gaudium animi quod lingua expromere ob [con]ta tem non potuit, gestu protestatus, cum præter infantium morem vteri materni latebris clausus mirificè exultauit. Illi autem gestus seruiunt infantiae: quoniam id supplent & exequuntur quod infantia verborum officio præstare non potuit. 14 In decimoquarto versu. Reserans mysterium. Nam cum solutum est vinculum linguæ eius: repletus est spiritu sancto Zacharias, & prophetauit dicens. Benedictus dominus deus Israel: quia visitauit & fecit redemptionem plebis suæ. In quo quidem cantico continetur mysterium in- Ee iiij carnatio-

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PROSA 440 carnationis domini, & noui testamenti gratia atque exort[.] prædicatur: vt in eius expositione superius dictum est. < Luc.11.> 18 In decimo octauo versu. Ne formentur ex convictu mores. Tales enim plærumque efficiuntur homines, quales sunt ij cum quibus diuersantur & habent quotidianum convictum. Quod ita perhibet Ecclesiasticus, Qui tetigerit picem, inquinabitur ab ea, & qui communicaverit superbo: < Eccl.13.> induet superbiam Et Salomon in prouerbiis. Qui cum sapientibus graditur. Sapiens erit, amicus stultorum: < Prom.13.> similis efficietur. Ne igitur beatus Ioannes ex viuendi cousuetudine & familiaritate cum aliis, vitæ labem contraheret: fugit mundi delitias trifariam, primùm loco: quia ab infantia in deserto commoratus est, secundo veste: quoniam pilis camelorum vestitus erat & zona pellicea succinctus. Denique victu: nam locustas & mel syluestre comedebat. < Marc.1.> 21 In vicesimoprimo versu. Prophetarum monarchia Ioannes hic omnium prophetarum dicitur monarchia, venicusque principatus. Nam inter omnes prophetas primatum obtinuit & præeminentiam: quandoquidem teste domino nostro non solum propheta fuerit, sed etiam plusquam propheta. < Mat.3.> 24 In vicesimoquarto versu. Duos duplex lavat flumé. Siquidem Christum lauit flumen sensibile: cum in Iordane baptizatus est à Ioanne, Ioannem verò tunc etiam lauit flumen divinæ gratiæ: vberius illi quàm prius habuerat tum communicatæ. Et illa est aqua melior longeq; sacratior: cuius attactu & aspersione Ioannes à Christo (vt præcedés habet versus) baptizatur. Sæpius enim in scriptura, aquæ nomine: spiritus sancti gratia intelligitur, vt in illo loco evangeli. Qui credit in me, sicut dicit scriptura: flumina de ventre eius fluent aquæ vivæ. Et rursum in alio loco. Qui biberit ex aqua quam ego dedero ei, non sitiet in æternum: sed fiet in eo fons aquæ salientis in vitam æternam. Porrò Ioanni (vt postea dicit hic versus) nomen baptistæ conceditur, quod ad baptizandi in aqua officio sortitus est. Ipsi verò < Ioan 7.> Christo numen baptistæ conceditur: quia penes eum est primaria baptizandi vis, potestas, & authoritas: apud homines < Ioan.4.> verò, solum baptizandi ministeriu[m]. Vnde Ioanni à deo dictum est. Super quem videris spiritum descendentem & < Ioan.1.> manetem super eum: hic est qui baptizat in spiritu sancto. < 1a>

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EXPO. 44 26 II In vicelimosexto versu. A quæ lavant & lauantur. Quòd lauerint aquæ Christum in Iordane: planum est omnibus. Lauari etiam tum dicuntur: quoniam nouæ virtute sunt imbutæ & perfusæ quam ante non habuerat, vtpote quòd sunt materia salutaris baptismi. Contactu siquidem sui sanctissimi corporis: Christus consecrauit aqvas in baptismatus materiam, indiditq[ue]; vim illis, vt dum debito ritu seruato abluunt corpora: intus etiam animæ inuisibili aqua diuinæ gratiæ detergantur à sordibus. Cæterum in hoc versu non lauâdis est legendum, sicut fere omnes libri habent, sed lauandi quemadmodum ipse sensus statim prodit. Nam si laudis quispiam legerit: nescio quam poterit rectam illius clausulæ sententiam assignare, quę tamen protinus se offert, peruiam, cum ibi genitius gerundi j legitur. De sancto Ioanne baptista: alia prosa. AD honorem tuum Præco, tuba, signifer. Christe 8 Vox præit uerbum, Recolat ecclesia, Paranymphus sponsi sponsum, 2 Præcursoris & baptistæ Solis ortum lucifer. Tui natalitia. 9 Verbo mater scripto pater, 3 Laus est regis, in præconis Nomen edit paruulo, Ipsius præconio. Et soluta lingua muta 4 Quem uirtutum ditat donis, Patris est à uinculo. Sublimat officio. 10 Est cælesti præsignatus 5 Promittente Gabriele Ioannes oraculo, Seniori filium: Et ab ipso præmonstratus 6 Hæsitauit, & loquelæ Vteri latibulo. Perdidit officium. 11 Quòd ætate præmatura 7 Puer nascitur, Datur hæres, id figura Nouæ legis noui regis Quòd

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EXPO. 453 tes, Morbos reddit impotentes, Medici potentia. 16 Petrum Simon magus prodit, Magu[m] Simo[n] Petrus prodit. Plebem monet ac custodit A magi uersutia. 17 Hic à petra Petrus dictus, In conflictu stat inuictus. Licet iuzis sit conflictus, Et grauis congressio. 18 Dum uolare magus quærit, Totus ruens totus perit. Quem diuina digne ferit, Et condemnat ultio, 19 Nero fremit furibun dus, Nero plangit impium. Nero, cuius ægrè mundus Ferebat imperium. 20 Ergo Petro crux paratur. A ministris scelerum. Crucifigi se testatur In hoc Christus iterum. 21 Petro sunt oves creditæ, Clauesq[ue] cæli traditæ. Petri præit sententia. Ligans ac solvens omnia. 22 Pastoris nostri meritis Ac prece salutifera, Nos à peccati debitis A Eterne pastor libera. Amen. Hæc prosa rythmicæ seruat mensuræ formam, sicut illa paulo antè declarata de sancto Ioanne. Præcursors & baptistæ. Author eius: Adam de sancto Victore. Continet aute[m] egregias beati Petri laudes promptam ad Christum couersionem, miraculormu[m] celebritate[m] & miram efficaciam syncæram fidei côfessionem, conflictum cum Simonem mago & partam de illo victoriam: denique & mortem crucis à Nerone illi illatam. Quorum multa ex sacra euangelij & Actuum apostolicorum historia sunt perspicua: neque ampliorem hic exigunt elucidationem. IANNOTATIONES. In primo versu. Gaude Roma caput mundi. Roma hic dicitur caput mundi: ob dominatum illum & monarchiam quâ olim in toto mundo obtinuit, quemadmodum paulo superius est dictum. Ff iij Vnde

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EXPO. 451 se versus exprimunt, arrogaretque sibi magus diuinâ virtuté qua & mortuos ad vitam reuocare posset: allatu[m] est coram funus adolescétis paulo antè mortui, qui & nobili erat genere & Cæsaris propinquus habebatur. Cuius corpore exanimi delato, atq[ue] posito in medio popult, inter sanctum Petrum & Simonem magum conuenit hæc co[n]ditio atque proposita est mutuo vtriusq[ue]; consensu, quòd ipsorum duorum qui mortuum illum resuscitaret: habere tur prædicator veritatis, & cuius verbis adhibenda esset fides à Romanis. Tentauit prior id magus, de murmurationibus suis diris & magicis incantamentis: sed nequicquam & frustra. Petrus verò oratio ne ad deum fusa iuuenem ipsum verè suscitauit à morte: rediuiuumque & incolumé matri suæ reddidit. Vnde & magi ludificamenta detecta ac confutata sunt: & fides in complurium cordib[us] corroborata. Nomenque Iesu Christi (ad cuius invocationem reuixit adolescens) celebrius redditum, atque à quam plurimis Romanorum, abiecto idoloru[m] cultu, honoratum & laudatum. < Matth. 16> II. In vndecimo versu. Facta Christi quæstione. Interrogatio Christi ad discipulos fuit. Vos autem quem me esse dicitis? Petri autem responsio: ita subiungitur. Tu es Christus: filius dei viui. In qua & personæ Christi vnitatem exprimit, sicut dicit sequens versus, nam eûdem profitetur esse Christum & filium dei, eodemque pronomine cum demonstrat. Naturarum etiam diuinæ scilicet & humanæ in Christo diuersitatem: illis verbis Petrus innuit. < Psal. 44> Nam cum Christum ipsum nominat: naturam eius insinuat humanam, secundum quam vnectus est à deo oleo lætitiae præ consortibus suis. Cum verò eundem confitetur filium dei: diuinam eiusdem indicat naturam. < Ioan. 31> III. In decimotertio versu. Simplex amor expiauit. Post sui manifestationem tertio discipulis factam cu[m] surrexisset à mortuis Christus, & copiosam piscium capturâ, interrogauit Petrum semel, iterum, & tertio, an se amaret, respondit semper Petrus id Christo notum & perspectum esse quòd ipsum amaret. < Matth. 26> In qua responso, simplex & vnicus exprimitur semperq[ue]; conformis amor Petri in Christum, is tamen triplici confessione & tertio facta assertur: vt huiusmodi trina amoris confessio, tri- nae

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PROSA. Inesse uitij, Magi morte desolatus. Nihil disciplinæ. Cuius error ei gratus, 18 Insistunt uitiis. Graue præcipitium. Fideles medici. 22 Bellatores præelecti Vitæ remediis Non à fide possunt flecti, Obstant phrenetici. Sed in pugnant erecti, Fatui, doctrinæ. Nec formidant gladium. 19 Facta Christi mentione: 23 Petrus hæres ueræ lucis, Simon magus cum Nerone Fert inuersus poenam crucis, Conturbantur hoc sermone Paulus ictum pugionis. Nec cedunt apostolis Nec diuersæ passionis 20 Languor cedit, mors Sunt diuersa præmia. obedit, 24 Patres summæ dignitatis. Magus crepat, Roma credit Summo regi conregnatis. Et ad uitam mundus redit, Vincla nostræ prauitatis Reprobatis idolis. Soluat uestræ potestatis 21 Nero fremit scelera- Efficax sententia. tus, Amen. Hæc prosarythmicam habet compositione ferè in omnibus versibus præcedenti persimilem. Quòd si interdum aliqua interuenit cuariatio: illa haud magno impendio ab omnibus inter legendum poterit dinosci. Author eius: Adam de sancto Victore. In ea prædicantur egregiæ laudes beatorum apostolorum Petri & Pauli: & singularia gratiarum dona ipsis à deo indulta in denunciatione euan gelicæ veritatis ad hominum conuersionem, & sedula moderatione totius ecclesiæ. Demùm sacrum eorum marryrium, & preciosa in conspectu domini mors describitur. 1. Corin. 3. 3 CANNOTATIONES. In tertio versu. Hi sunt eius fundamenta. Christus primum est & præcipuum ecclesiæ fundamentum de quo apostolus. Fundamentum aliud ne mo pôt ponere, præter id, quod positu[m] est: quod est christo Iesus

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460 PROSA. laborantes In ecclesia dei pro salute proximorum. Quoniam igitur hi duo apostoli, & prædicatores sunt & rectores ecclesiæ: aream triturare & vineam colere hic dicuntur. < Marc. 16.> 3 In octauo versu. His ventilantibus. Sanctus Ioannes baptista ad pharisæos de Christo loquens ait. Ipse vos baptizabit in spiritu sancto & igni. Cuius ventilabrum in manusua, & permundabit aream suam: & congregabit triticum in horreum suum, paleas autem comburet igni inextingulbili. Ex quibus verbis sumptu est hæc sententia præsentis versus: in qua ventilantes dicuntur apostoli: quoniam per suam doctrinam & scripta fecerunt disseparantque bonos à malis. Per secedentem autem paleam intelliguntur mali non recipientes apostolorum monita: & ideò separati à consortio iustorum. Demùm per nouas fruges accipiuntur boni, copiosoque iustitiæ fructu referti: qui in cælestis regni horrea recipiuntur. < Psal. 12.> 9 In nono versu. Ipsi montes appellantur. Montes sensibiles, vallibus & planicie terræ sunt editiores: orientisque solis primum in se recipiunt radios, quos deinde in subsidentia ac demissiora loca transmittunt. Ita hi apostoli: cæteris hominibus sunt sapientia ac virtute præcessiores à Christo itidem vero sole primum illustrati sunt diuinæ lucis radio: quem deinceps in cæteros subiectumque populum communicando transfuderunt. Eadem quoque ratione in scripturis sanctis hi apostoli designantur interdum nomine firmamenti vel cælorum: propter indeflexibilem ipsorum in bono constantiam, etiam ob sublimitate suæ dignitatis, & virtutem illuminatricem animorum. vt in eo versu psalmi. Coeli enarrant gloriam dei: & opera manuum eius annunciat firmamentum. < Mat. 16.> 14 In decimoquarto versu. Petrus præit principatu Constitutus enim est à domino Petrus, princeps apostolorum: vt sacer ille numerus in vnum reuocaretur apicem, & ad vnitatem quandam: reduceretur. Et id quidem: cum dixit Petro. tibi dabo claves regni cælorum. quod nulli aliorum apostolorum particulatim est dictum, Constitutus est & pastor dominici gregis: cu[m] dixit illi dominus. pascens meas. de cui quidé gregis numero & integritate erat cæteri apostoli. Paulo vero ordinat[us] est à deo magister & doctor

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PROSA. 470 Ætum gregem custodias indiuisum, & in vinculo pacis unum, ut in te unum simus, sicut in patre tu es unus. Misere re nobis, tu qui habitas rex in cælis. Amen. II Hæc prosa solutæ orationis habet compositionem: nec lege rythmica tenetur. Continet autem multiplicem apostolorum commendationem, tum ob electionem eorum ad Christo: ad annunciandum cunctis gentibus euangelium, tum ob divisionem eorum in totum mundum, vt in omne terram disseminarent verbum veritatis. Ponuntur & hic diversæ eorum nuncupationes: ex sacris literis apta metaphora illis attributæ. At non opus erit in annotationibus cuiusque loci vnde sumuntur hæc nomina lectores admonere: quoniam propter rei ipsius facilitatem ex notis marginalibus idquisque facile dinoscere poterit. I IANNOTATIONES. Facti de terra cæli. Nomine cælorum in hac prosa intelliguntur apostoli: propter lucé doctrinæ, continuum boni operis exercitium, & sublimitatem perfectionis, sicut & frequenter in sacris literis hoc vocabulo iidem signantur, dicuntur autem facti de terra cæli quoniâ prius imperfecti erant & terrena sapientes, postea vero à Christo (qui elegit eos de mundo) facti sunt cælestes conversatione & spiritualia sectantes. 2 II Istud consilium: lapso homini auxilium est. Consiliu[m] illud de quo loquitur litera: fuit diuini beneplaciti definitio atque decretum de redemptione generis humani per filium dei incarnatum. Quodquidem consilium haud dubiè lapso homini auxilium est: nam per illius completione[m] & executionem redemptus est homo. Fuit & illud consiliu[m] dei antiquum nam ab æterno apud diuinam sapientia[m] prædeterminatum atque prædefinitum, Profundum quoque fuit idem consilium: nam altitudinem eius & abyssum nec ipsi quidem cælestes spiritus comprehendere possunt, quanto minus homines. Denique illud factum est verum, quoniam sicut à diuina bonitate prædispositum fuerat, ita iam est completum & omnino co[n]summatum. Postremum id solis sanctis est cognitum consilium, quoniam soli spiritus angelici & homines vitæ sanctimoniam amplexi, vt sancti patriarchæ & prophetæ habuerunt de hoc arduo & admirabili consilio revelationem quòd esset complendum. Post aduen-

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EXPO. 473 Fluunt riui sanguinis. 6 Ridens gaudet passio[n]e, Comfortatâ in agone Nutu sancti flaminis. 7 Ex contemptu prouocatur Iudex: aqua præparatur, In uas uirgo mergitur. 8 Tyrannus uidens illæ- sam, Clausit Ætro uirgis cæsam. Dæmon terrens sternitur. 9 Ad mucrone ceruix tesa: Orat uoce cum immensa Pro se uenerantibus. 10 Mox spopondit regnu[m] cæli Promisso Christus fideli, Cunctis te laudantibus. Amen. Hæc prosa rythmicam seruat formâ in prosis ecclesiasticis frequenissimam: secudum quam singuli versus tres continent clausulas rythmicas, duas primas octo syllabarum inter se in fine consonantes, & tertiam septem syllabarum cum tertia clausula proximi versus in syllabarum postremarum vocalitate conuenientem. Complectitur autem ipsa paucis sanctitatem vitæ & duru[m] martirij agonem: quem beata Margarita pro Christo sustinuit. Verùm quoniâ hæc in hymno ipsius, superius explicato, & in historia vitæ eiusdem latius explicantur, no[n] est illis enarrandis hic diutius immorandum. 3 ANNOTATIONES. In tertio versu. Rectam fidem insectatur, Legendum hic potius crediderim consectatur, quod sequi imitariq[ue]; signat: q[uæ] insectatur, quod potius incessere, lacessere, & prouocare significat, vt multis conuittiis me es insectatus. Quod etia[m] significatum: & suo primitiuo insequor interdum conuenit. Quintilianus. C[uius] eum maledictis insequeretur, id est prosequeretur & incesseret. Significat etiam insequi, deinde aut post aliud sequi. Virgilius. Insequitur clamorque virum, stridorq[ue]; rudentum. Sed insector suum frequentatium, vix significatum habet illi respondens. In eodem quòque versu, clausula illa, nutrici se contulit, non est secundum consuetum rectè loquendi modum contexta, secundum quem confero quâdo significat ad aliquem locum aut personam ire, postulat nomen illius loci aut personæ in accusatiuo cum præpositione in vel ad. Quare si numerus syllabarum no[n] fuisset

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478 PROSA. eo curetur, permitte illam ad misericordiæ fontem properare, vt in eo lauetur ab omnibus suis inquinamentis. De sancto Iacobo fratre Ioannis apostolo: prosa. Audeat Hispania, 6 Videt paralyticum: Totáq; Germania Cui fert auxilium Iubilet in domino. Ad tormentum ambulans. 2 De triumpho nobili 7 Iosias compungitur, Iacobi apostoli: Pedibus adiungitur Compostellæ condito. 8 Qui post pacis osculum 3 Zebedæi filium. Transmigrat ad dominum, Christi consanguineum: Secum cadens gladio. Narrat hunc historia. 9 O foelix apostole, 4 Hic ut solis radius, Magne martyr Iacobe, Fulget in primatibus: Te colentes adiuvia. Visa Christi gloria. 10 Peregrinos undique 5 A Iosia capitur, Tuos elemens protege. Ad Herodem trahitur, Ducens ad cælestia. Funem collo baiulans. Amen. Hæc prosa vniformem habet & semper eandem rythmi modulationem: in singulis versibus tres complectens clausulas, & in vnaquaque earum septem syllabas, quaru[m] penultima est breuis. Duæ primæ eiusdem versus clausulæ: mutuum adiuvicem habent responsum in exitu syllabarum. Tertia verò vnius: cum tertia & alterius proxime clausulæ, similem habet desinentiam. Referuntur in ea, præconia ac laudes sancti Iacobi fratris sancti Ioannis uangelistæ & filij Zebedæi: qui vna cum fratre suo ad apostolatu à domino vocatus est, & inter apostolos primus laurea martyrij coronatus pro confessione fidei. Demùm supplex ad ipsum dirigitur oratio, vt quoscu[m]que suscipie[n]tes

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EX PO. 479 tes peregrinatione ad visitandu[m] sacrum eius corpus protegat, & ad cælestia regna perducat. 1 II ANNOTATIONES. In primo versu. Gaudeat Hispania. Regio Hispani[us] hic ad gaudium incitatur: quoniam nobilitata est sacris exuuiis & corpore gloriosi Iacobi apostoli, quod apud se dei nutu depositum asseruat cu[m] summa religione & veneratione: in Galitia, vna eius provincia, apud compostellam Galitiæ ciuitatem: sanctis apostoli cineribus per celebrem & mirificè decoratam. Germania verò etiam ad iubilum & lætitiam invitatur: quoniam ipsi apostolo præter cæteras nationes est admodum deuota, vt ex ea plures cæteruatim co[n]duant peregrini ad invisendum beati Iacobi sepulchru[m] sanctasque reliquias: quam ex quauis alia Christiani orbis regione. 3 II In tertio versu. Zebedæi filium. Quòd sanctus Iacobus frater Ioannis, filius fuerit Zebedæi: ex multis evangelij locis est apertissimum præsertim ex eo Matthæi loco: qui narrat ipsorum à Christo vocationem cum essent < Matth. 4 Matth. 20> in naui cum Zebedæo patre eorum, quo relicto simul & retibus: continuo vocantem dominum sunt securi. Ex eo itidem eiusdem evangelistæ loco: quo refertur mater filiorum Zebedæi accessisse dominum & petuisse, quòd sederent iubente ac annuente domino duo filij eius: v[er]nus ad dextram, & alter ad sinistram in regno eius. Quòd verò idem apostolus fuerit Christi consanguineus: nequaquam ex euangelio collgitur, sed ex historia vitæ ipsoru[m]: perhibente matrem ipsoru[m] fuisse sororem sacrosanctæ virginis Mariæ matris domini, secundum quam cognationis lineam ac rationem: consequens est beatum Iacobu[m] & Ioannem fratrê eius, fuisse consobrinos domini nostri, quod duarum sororum essent filij. 4 II In quarto versu. Fulget in primatibus: visa Christi gloria. Id factum est transfiguratione domini: ad quam co[m] templandam sanctus Iacobus cum Ioanne fratre suo & beato Petro admissus est, & nube lucida obumbratus, cuius luce irradiatus ac illustratus, instar solaris radii refulsit. Et ergo in primatibus siue inter primates apostolos ipse resplenduit, accitus ad secretiora mysteria co[m]tuenda, cum præcipuis apostolis Petro & Ioanne. Neq[ue] id in transfiguratione solu[m]: sed & in suscitatis ne filiæ archisynagogi < Matth. 17> &

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PROSA. & in oratione ante passione facta in horto obtinuit gratuitæ dilectionis maiorisque familiaritatis argumentum: quod cu[m] reliquis duobus apostolis præter cæteros est admissus ad domini præsentia[m], & arctiore societate[m]. <Mat. 9> 5 In quinto versu. A Iosia capitur. Hic Iosias v[er]n[us] erat ex scribis: qui iussu Abiathar potificis ani illius, exercitata in populo seditiôe, funê collo beati Iacobi iniecit: q[ui] prædè caret Iesum Christu esse filiu[m] dei, & ad Herode regé pertraxit. Cum autem inter eundum vidisset Iosias paralyticum ab Iacobo in nomine domini Iesu Christi subito esse sanatum, compunctus est corde, Christum confessus est, & à Iacobo baptizatus, missaque de eo ad Herodem relatio[n]e cum sancto apostolo particeps martyrij est effectus. Gladio enim ab Herode obtruncatus eadem hora, & co[m]mili mortis genere cum Iacobo consummatus est. De sancto Marcello, episcopo Parisiensi: prosa. 1 Aude superna ci Guitas, Noua frequen- tans cantica. 2 Accrescit tibi dignitas Murorum surgit fabrica. 3 Faber & fabri filius, Te restaurant in melius, 4 Fabri m[anu]es & industria, Relucet in materia. 5 In tua transit mænia, Marcellus gemma præsulum. 6 Tibi præsens ecclesia, Præsentat hunc carbuncu- lum. 7 Chorus co[m]cordi spiritu, Psallat in eius transitu. 8 Grex pastoris miracula 9 Dum ferrum candens ponderat 10 Calorem tactu temperat, 11 Ferri prædicit pondera. 11 Dum seruus Christi præsuli, Aqua menistrat calicem. Christus

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EX PO. 481 12 Christus ad laudem Fert opem reo duplicem. scruuli, 17 Sacris astans altarib[us], Mutat in uinum, laticem. Vinetum uidet in populo. 13 Nec minus est miracu Soluit à poenæ nexibus, lum: Et à peccati uinculo. Quod succedit in ordine. 18 In serpente uisibili, 14 Dum ferens aquæ uæ Triumphat invisibilem. sculum, Sic Christus invisibili Haurit Chrisma de flumi- Virtute, ditat humilem. ne. 19 Marcelle pater respice 15 Vinum & charisma, Nos. pietatis oculo. præsulis 20 Sub tui adhuc lubrica Præferebant indicia. Carnis gementes uinculo. Per què baptisma populis, 21 Te diligentes unice, Per quem sacratur hostia. Terecolentes sedulo. 16 Gradu minor quàm 22 Cōsors lucis angelica meritis, Cæli sub scribe titulo. Vocem laxat antistitis. Promotus in pontificem, Amen. Hæc prosa consimilem observat modulatione rythmicam, sicut de illa sancta virgine Genouefa, prius exposita. Genouefæ solennitas, solenne parit gaudium. Habet enim in singulis clausulis suis octo syllabas: & penultima earum breuem, vnaquæque verò clausula: vel ad proximam vel ad eam quæ tertio constituitur loco, cōsonat invocalitate & simili exitu. Describitur is ea, dignitas & excellentia beati Marcelli Parisiorum antistitis: qui tanquam noua gemma lapisq; preciosis adaptus est spirituali ædificio supernæ ciuitatis. Hierusalem. Commemorantur & præclara miracula: quib[us] insigniter emicuit sanctissimus Parisiorum antistes Marcellus, cum adhuc spiraret hanc vitam mortalem, quæ etiam magnum dederunt argumentum sanctitatis eius eximiæ: mira claritudine apud deum & homines effulgentis. 3 IANNOTATIONES. In tio versu. Faber & fa- Hh bri

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PROSA. 482 < Psal. 73> bri filius. Fabrum hic vocat author: deu[m] patrem omnipotentem, cæli & terræ factorem, qui vt propheta ait in psalmo. Fabricatus est auroram & solem. Fabri verò filiu[m] vocat dei filium: per quem condita sunt vniversa, & quæ in cælis sunt & quæ in terra. Tam pater autem quam filius restaurat supernam ciuitatem Hierusalem in melius: quoniam spirituali fabrica ipsam componit ex electis taquam viuis lapidibus illi structuræ sanctæ adaptatis, quæ admodum in hymno dedicationis ecclesiæ concinit turba fidelium, hoc modo. Vrbs beata Hierusalem: dicta pacis visio, quæ construitur in cælis: viuis ex lapidibus. Et rursum. < Apoc. 21> Tunstionibus, pressuris, expoliti lapides: suis coaptantur locis, per manus artificis, disponuntur permansuri sacris ædificiis. Sanè in Apocalypsi: civitas illa cælestis describitur ex gemmis fuisse constructa, vbi gemmarum nomine intelligendi sunt sancti refulgentes virtute & egregia sanctitate: quorum splendore tota illustratur ecclesia. Itaque beatus Marcellus, vt gemma preciosa & carbunculus: insertus est illi opificio cælestis ciuitatis. Porrò carbunculus præter cæteras significationes huic toco non conuenientes: interdum gemmam significat, ita dictam propter colorem: quòd sit ignitus vt carbo cuius fulgor nec nocte vincitur: adeò vt dammas ad oculos vibret. Nascitur in Lybia apud Trogloditas. De hoc Plinius. Principatu habent carbunculi: à similitudine ignium appellati: cum ipsi non sentiant ignes, ob id à quibusdam apyruste vocari. 9 In nono versu. Dum ferrum candens ponderat. Cui semel beatus Marcellus adhuc tenellam agens ætate accessisset officinam fabrilé: coactus est à fabro massam ferri candentis manu educere, & quanti esset ponderis palâ depromere. Quod ipse in simplicitate & innocentia sua facere non refugiens, ita attactu sacra manus suæ feruorem ac æstum ferri temperavit, vt eius calore haudquam lęderetur, simul & nouem liberarum pondus ferro inesse dictitavit. Quòd libratum & appensum in statera, inuentum est tantum habere ponderis: quantum sanctus ipse ante dixerat. Itaque & caloris illius ferventissimi reperies, & librati manu ferri certum podus, vere expressum antequam esset examinatum: duplici miraculo insignem reddiderunt tunc Marcellum. In

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EXPO. 485 De sancto Germano Antissiodorensi episcopo: prosa. R Epræsetet ecclesia De Germani uictoria, 2 Per nostra ministeria Christo regi solennia. 3 Relictis mundi gaudiis, Vxore iam & prædiis. 4 Christum solum desiderat, Quæ cunctis præposuerat. 5 Armatus armis fidei, Templum repente fit dei. 6 Votis cunctorum petitur, Tractus præsul efficitur. 7 Ex tue uiuebat arctius: Nam panis bordeaceus. 8 Semel in die sumitur, Et aqua sitis pellitur. 9 Prædura uestis contegit Mollem carnem, & operit. 10 Cinis præbet & lectulum. Tenet cum sopor oculum. 11 Charitatis alis binis Volens sursum, cum diuinis 12 Mente manet spretis spinis Vitæ stantis in ruinis. 13 Fultus his propugnaculis, Multis fulget miraculis. 14 A Egros sanat oraculis. Reddit & lumen oculis. 15 Claudos, lepram lymphaticos Curat: & paralyticos. 16 Huic respondent propere Læti potiti funere. 17 Huius uirga iam arida, Fixa terræ sit florida. Creuit ramis sublimibus, Eius testis uirtutibus. 18 Hic dat defunctos ui uere. Muro ruenti sistere, 19 Mare quietem ducere, Et flamina non furere. 20 Angliam bis perfidia Purgauit à Pelagia. 21 Multis reddit eloquia, Verbo frangens incendia. 22 Italiam dum peteret Hh iij Et

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PROSA. Et mori se conspiceret, regit. Petit ut corpus redeat 26 Facit, fecit tunc & mo Vbi præsul extiterat. do, 23 Tempus præsens disparuit, Qui mirando uixit modo, Vita perennis clæruit. 27 Cuius placatus precibus 24 Nam in cælesti solio, Christus, peccatis omnibus. Lætus potitur gaudio. 28 Purgatos, nos clementia 25 Viuens mira multa Dignos reddat, & gratia. fecit, Amen. Sed post mortem plus pe- Hæc prosa eandem præ se fert rythmi modulationem, quam ea de sancto Marcello, modo exposita. Gaude superna ciuitas: noua frequentans cantica Interdum tamen in clausulis etiam octo syllabarum, penultima syllaba pretet morem cæterarum inuenitur longa, vt in vndecimo & duodecimo versu, etiam & in vicesimoquinto. Commemoratur in eo mira conuersatio sancti Germani Antistiodorensis episcopi: quam potissimum post promotione[m] in pontificatum mundo exhibuit admirabilem in contemptu terrenarum rerum, & austeritate vitæ in victu, vestitu & cubitu. Recensentur & complura miracula quæ dominus per cum adhuc superstitem operatus est. Quæ sanè omnia ex historia eius satis omnibus inuulgata. manifestius constant. 3. CANNOTATIONES. In servia versu. Relictis mundi gaudiis. Sanctus Germanus cum totius Burgundie à Romanis administrationem suscepisset & Antistiodoru incoleret, ipsum prudenter & rectè moderans: à sancto Amatore illius ciuitatis episcopo tonura accepit, & diuinum oraculum quòd illi in episcopatu succederet. Quod & factum est, nam cum paulo post Amator foeliter obdor millet in domino: à toto populo & clero Germanus in episcopatum postulatus est, & licet invitus, præsul ordina tus. Qui repentè dei nutu in alterum virum conuersus: substantiam

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EXO. 489 < Ioan. 15 1. Corin. 3. 1. Cor. 15. 1. Psal. 69.> Mod domini nostri verbu in euangelio ad discipulos suos quinimmo & ad nos omnes. Sine me nihil potestis facere. Et illud beati Pauli ad Corinthios dictum Non sumus suf ficientes cogitare à nobis, quasi ex nobis: sed sufficietia nostra à deo. Et cum se plus omnibus apostolis laborasse in prædicarione euangelij dixisset Paulus: illico subiunxit. Non autem ego sed gratia dei mecu. Sed cur ecclesia quo- tide diuinum imploraret auxilium in principio cuiusque horarum canonicarum præmittens. Deus in adiutorium meum intende: domine ad adiuvandum me festina, si dei auxilio non indigeremus? I aqve hac hæresi Pelagiana cor ruptam & infectam Angliam sanctus Germanus bis anna ui gauit, eamque sua prædicatione & doctrina ad sanitatem fidei & rectitudinem perduxit: eradicato zizania quod ini micus homo superseminauerat. 22 In vicelimosecundo versu. Italiam dum peteret. Cù beatus Germanus in Italia aliquantisper demoraretur, & in Rauenna celebri illius ciuitate consisteret: prædixit se nequaquam in hoc seculo diutius per mansurum, sed inde per mortem cito transiturum. Paulo post febre infestatur, & die septima post morbi initium in domino moritur. Eius autem corpus, sicut à Placida regina Valentiniani impera toris matre (quæ illu[m] mira veneratione colebat: & magno prosequebatur amore) petierat ad Gallias delatum est: & in ecclesia Antissiodorensi tumulatum, De sancto Laurentio. Aurenti, David in igni martyr, milesq[ue] fortis. Tu imperatoris tribunal. Tu manus tortorum cruentas spreuisti, secutus desiderabilem atque manu fortem. Qui solus potuit regna superare tyranni crudelis. 2 Cuiusque sanctus sanguinis prodigos fecit amor mili- tes eius. 3 Dummodo illum liceat cernere dispendio uitæ præsen- tis. Cæsaris tu faces contemnis, & iudicis minas derides. Carnifex ungulas & ustor craticulam uane consumunt. 4 Dolet impius urbis præfectus, uictus à pisce assato Christi cibo. Gaudet

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493 PROSA. Martyrem egregium: Triumphantis præmio 3 Accusatus non negauit: 11 Nescit sancti nos obscurum: Sed pulsatus resultauit Vt in poenis quid impurum In tubis ductilibus. Fide tractet dubia. 4 Cum in poenis uoto plenis 12 Neq[ue] cæcis lumen daret Exultaret: & sonaret Si non cum radiaret In diuinis laudibus. Luminis præsentia. 5 Sicut chorda musicoru[m] 13 Fidei confessio Tandem sonum dat sonorum Lucet in Laurentio. Plectri ministerio. Non ponit sub modio: 6 Sic in cheli tormentorum Statuit in medio Melos Christi co[n]fessorum Lumen coram omnibus. Dedit huius tentio. 14 Iuuat dei famulum 7 Deci uide: quia fide Crucis suæ huiulum, Stat inuictus inter ictus: Assum quasi ferculum, Minas & incendia. Fieri spectaculum 8 Spes interna, uox superna Angelis & gentibus Consolantur: & hortantur 15 Non abhorret pruni uolu, Virum de constantia. Qui de carne cupit solui 9 Nam thesauros quos exquiris: Et cum Christo uiuere. Per tormenta non acquiris 16 Neque timet occidentes Tibi: sed Laurentio. Corpus: sed non prævalentes 10 Hos in Christo coaceruat Animam occidere. Huius pugna[m] Christus seruat 17 Sicut uasa figulorum Probat fornax & corum Solidat substantiam. 18 Sic & ignis hunc ossatum, Velut

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EXPO. 473 Velut testem solidatum Et plus fragrat, quando Reddit per constantiam. flagrat 19 Nam cum uetus cor- Thus inicetum ignibus rumpatur. 24 Sic arctatus & assa- Alter homo solidatur tus Veteris incendio. sub ardore, sub labore, 20 Vnde nimis conforta- Dat odorem pleniorem tus Martyr de uirtutibus. Est athletæ principatus, 25 O Laurenti laute ni- In dei seruitio. mis 21 Hunc ardorem factum Rege uicto rex sublimis, foris Regis regum fortis miles, Putat rorem uis amoris, Qui duxisti poenas uiles Et Zelus iustitiæ. Certans pro iustitia. 22 Ignis urens non com- 26 Qui tot mala deui- burens cisti Vincit prunas, quas adunas Contemplando bona Chri- O minister impie. sti 23 Parum sapis uim sina- Fac nos malis insultare pis: Fac de bonis exultare Si non tangis, si non fran- Meritorum gratia. gis Amen. II Hæc prosa, rythmicæ sonoritatis exactam seruat mensu ram: perinde atque illa de sancto Petro prius exposita. Gaude Roma caput mundi. Author eius: Adam de sancto Victore. Commendat autem beati Laurentij inuictam con stantiam in perferendis pro Christi nomine tormentis: preciosam qua consummatus est mortem digne concele- brat. Cæterùm quicquid historicum hic innuitur aut effla- gitatur ad præsentis literæ intelligentiam: ex vita eius sa- tis inuulgata requirendum est, itidem & ex illo hymno ele- gantissimo Prudentij de passione eius co[m]posito. Antiqua phanorum parens, iam Roma Christo dedita: Laurentiovi etrix duce, ritum triumphas barbarum. Is autem hymnus, lambicus est dimeter: & apud eundem authorem admodu[m] diffusus

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PROSA. diffusus, quem inter cæteros ipsius hymnos lector studiosus in operibus eius inveniet. 3 IANNOTATIONES. In tertio versu. In tubis ductilibus. Id dictum putauerim, quoniam inter instrumenta harmonica quibus deum esse laudandum propheta monet in psalmo: nominantur tubæ ductiles, cum ait. Psallite domino in cithara, in cithara & voce psalmi: in tubis ductilibus & voce tubæ corneæ. Et congruenter illæ nominatim hic exprimuntur, quoniam sicut ipsæ cum vltro citróque ducuntur, trahuntur, & retrahuntur, edunt sonum ita beatus Laurentius crebra tormentorum illatione cruciatus & exagitatus, diuinas resonabat laudes. 5 In quinto versu. Plectri ministerio. Plectrum, instrumentum est citharædi: quo fides & chordę citharæ plectuntur atque percutiuntur. Martialis. Feruida ne trito sibi pollice pustula surgat: Exornent docilem garrola plectra lyram. A Latinis autem dicitur interdum pecten. Virgilius. Iam pectine pulsat eburno. Chelys autem græcum nomen tertio declinationis lyram citharâq[ue] significat, facit accusatiuum chelym & ablatiuum chely. Itaque huius versus & proxime sequentis est sententia, p[er] sicut chordæ in cythara extentæ & plectro percussæ: sonoræ sunt, suauemque reddunt harmoniam: ita beatus Laurentius in tormetoru[m] acerbitate constitutus: diuinæ laudis concinuit melodiam. 11 In vndecimo versu. Nescit sancti nox obscurum. Hæc verba consonant responso beati Laurentij ad crudelem Decium, comminantem quod tota nox futura expendetur in suppliciis illi infligendis. Mea (inquit) nox obscurum non habet: sed omnia in luce clarescunt. Similiter quod in sequente dicitur versu, neque cæcis lumen daret: sumptu est ex illo præconio quod de ipso decantatur. Laurentius bonu[m] op[er]a operat[ur] est: qui per signum crucis cæcos illuminauit. Denique in decimotertio versu alludit author ad ea verba domini in euangelio. Nemo accendit lucernâ & ponit eam sub modio, sed super candelabrû: vt luceat omnibus qui in domo sunt. 14 In decimoquarto versu. Iuuat dei famulu[m]. Verbu[m], iuuat, hic impersonale est: idé signans quod delectat, quomodo & apud Virgilium ponitur vbi ait. Sic, sic iuuat ire sub vmbras. Et habet hoc loco accusatiu[m] post se, co[n]sequente infinitivo fieri. Baiulum aute[m] fue

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EX PO. regum veteris testamenti. Feruntque ampullâ oleo plenâ cælo fuisse delatam beato Remigio: cum Clodouecum primum Francorum regem Christianus salutari lauacro baptismi ablueret, quæ deinceps in vsum inungendorum regum Francorum, cum regni auspicâtur moderationem: est asseruata. 20 In vicesimo versu. Vrbs Parisiorum. Hæc: Lutetia Parisiorum à Cæsare in commentariis nominatur nunc autem Lutetiæ nomen: in Parisium est commutatum, & eade[m] vrbs nunc Parisius, aut numero multitudinis Parisi vocatur, in clyta sanè & percelebris: cum ob amplitudine eius spaciosam, populique frequentiam admodum copiosam: tum ob bonarum literarum studia ibidem florentissima, ob quæ, & antiqua studiorum parens, & omnium bonarum disciplinarum dicitur emporium atque receptaculum. Præter quæ, & id habet insigne priuilegium vrbs illa præclara: quòd sacram domini coronam spineam apud se conseruat, reposita[m] in sacro & regali palacio: quod beatus Ludouicus Francorum rex pientissimus ibidem extruxit. 22 In vicesimosecundo versu. Quæ Christi palladium. Apud antiquos palladium dicebatur Palladis siue Mineræ simulachrum, à Trojanis magna diligentia custoditum, quòd oraculum acceperant qnandiu apud Troianos illud esset, incolumem fore Troia, & ab hostibus ipsam capi non posse. Astu tamen & fraude Vlyssis, illud sublatum fuisse traditur: & demùm Troia intercepta. Hic autem per metaphoram palladium dicitur repositorium rei sacræ, & proptuarium: quo res aliqua sacrata reconditur. Quoniâ igitur præclara vrbs Parisiensis conditorium est ipsius sacræ coronæ domini: ipsa & Christi palladium dicitur & ipsius sanctæ coronæ sacrarium hoc in loco denominatur. In assumptione gloriosæ virginis Mariæ. Ongaudent ang elorum chori gloriosæ uirgini. 1 Quæ sine uirili commixtione genuit, Filium, qui suo mundum cruore medicat. Nam ipsa læta- tur II iij

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P R O S A. tur, quod cæli iam conspicatur principem. In terris cui quondam sugendas uirgo mamillas præbuit. Quìm cele- bris angelis: Maria Iesu mater creditur. Qui filij illius debitos se cognoscunt famulos. Qua gloria in cælis ista uirgo colitur. quæ domino clæi præbuit hospitium sui san- ctissimi corporis. Quìm splendida polo stella maris ruti- lat, quæ omnium lumen astrorum et hominum atque spi- rituum genuit. Te cæli regina hæc plebecula piis concele- brat mentibus. 2 Te cantu melodo super æthera unà cum angelis ele- uat. Te libri uirgo concinunt prophetarum, chorus iu- bilat sacerdoum: apostoli, Christique martyres præ- dicant. 3 Te plebis sexus sequitur utriusque uitam diligens uir ginalem cælicolas in castimonia æmulans. Ecclesia uero cuncta te cordibus, teq[ue] carminibus celebrat. Tibi suam ma- nifestat deuotionem: precatu supplici te imploraris Ma- ria. Vt sibi auxilium circa Christum dominum esse digne ris per æuum. Amen. Hæc prosa liberiorem habet orationis solutæ contextu[m] & præclaram sacratissimæ virginis Mariæ in cælis gloriam multipliciter describit, quam in gloriosa sua assumptione est adepta. Demùm totius fidelis populi ad ipsam vota pre- cesque pias complectitur: petentis cōtinuum ipsius apud fi- lium suum patronatum. 1 ANNOTATIONES. Qui suo mundu[m] cruore me- dicat. Medico as, are, actiuum: & medicor, aris, deponens verbum, idem significant quod mederi liue medicinam ad- hibere. Virgilius in Georgicis. Semina vidi equidem mul- tos medicare serentes. Vbi medicare actiuum verbum cu[m] accusatiuo ponitur, sicut & hoc in loco, Veruntamen me- dicor deponens frequentius in vsu veriatur authorum. Et modo cum datiuo ponitur. Virgilius. Senibus medicantur anhelis. Modo cum accusatiuo. Idem in Aeneide. Sed non Dardanæ medicari cuspidis istum eualuit. Te

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EXPO. 1 uigatione sensibili inueniri solita instrumenta, ac opera: concinna translatione traducantur ad huius vitæ mortalis actiones, propter aliquam proprietatem aut conditionem vtrisque communem ac conuenientem. Porrò phasellus, masculini generis vel foeminini genus est nauigii Câpani, quale stagnante Nilo in A Egypto vsurpant. Horatius Fragilemque mecum soluat phaselum. Virgilius. Et circupictis vehitur sua rura phaselis. Demu[m] Salustius. Et forte in nauigando cohors vna grandi phaselo vecta: ad cæteris deerravit. 6 In sexto versu. Homo noster animalis. Dicitur hic animalis homo, homo exterior, corpus & naturales eius operationes vt nutritionem, sensationem appetitionem & monitionem cæterasq; corporales functiones nobis cum brutis communes concernens. Homo verò spiritualis siue rationalis: dicitur homo interior, animu[m] rationalem & actiones spirituales, intellectionem voluntatis motionem, memoriæque propriam actionem, nihil commune habentes cum corpore, & animantibus rationis expertibus: respiciens. < 1. Corin. 3> Quas duas hominis nuncupationes beatus Paulus ita distinguit ad Corinthios scribens. Sed licet is qui foris est noster homo, corrupatur: tamen is qui intus est, reuocatur de die in diem. Beata autem virgo Maria, spiritualis est mater nostræ: quoniam vitam secundum spiritum nobis impetrat, & Christum nobis genuit per quæ secundum spiritu regeneramur, sicut Eua prima parens, omnium viuentium mater est secundum carnem. 13 In decimo versu. Quem nulla vis insitiua iuuit vt fructificet. Indiget secundum naturæ legem flos adminiculo humano: vt fructum proferat. Debent enim plantaria florum inseri terræ, rigari moderatè ac humectari, diligentiue studio excoli ad proferendum quæ natura constituit fructum. Intellige igitur florem nullo tali indigentem adiumento, sed sporina productione absque humano cultu aut virtute insitina, suum proferentem fructum, hic supra naturæ morem ac legem est fructuosus. Huc planè flori conferenda est sacratissima virgo Maria, quæ benedictum ventris sui fructum edidit mundo, nullo adiuta viri consortio vt foecunda fieret: sed diuina tantum spiritus sancti virtute. Hunc itaque mysticum florem Kk ij nulla

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PROSA. nulla vis insitiua aut virtus naturæ adminicularia adiuit: vt fructum illum toti humano generi salutarem foelici partu in lucem proferret. In eodem festo assumptionis beatæ virginis: alia prosa. A Vespes mundi Ma rium, ria, Aue mitis, aue pia 10 O quàm mirabilis, Aue plena gratia. Et quàm laudabilis, 2 Aue uirgo singularis: Est hæc uirginitas. Quæ per rubum designaris 11 In qua per spiritum Non passum incendia. Facta paraclitum, 3 Aue rosa speciosa, Fulsit foecunditas. Aue lesse uirgula. 12 O quàm sancta, quàm serena, 4 Cuius fructus, nostri Quàm benigna, quàm amæ luctus na, Relaxauit uincula. Esse uirgo creditur. 5 Aue cuius viscera 13 Per quam seruitus fi- Contra carnis foedera, nitur, Ediderunt filium. Porta cæli aperitur, 6 Aue carens simili, Et libertas redditur. Mundo diu ffebili 14 O castitatis libium, Reparasti gaudium. Tuum precare filium, 7 Aue uirginu[m] lucerna, Qui salus est humilium. Per qua[m] fulsit lux superna 15 Ne nos p[er] nostro uitio, Iis quos umbra tenuit. In ffebili iudicio, 8 Aue uirgo de qua nasci, Subiiciat supplicio. Et de cuius lacte pasci 16 Sed nos tua sa[n]cta prece Rex cælorum uoluit. Mundans à peccati fece, 9 Aue gemma cæli lumini- 17 Collocet in lucis domo. narium, Amen dicat omnis homo. Aue sancti spiritus sacra- Amen. Hæc

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EXO. 521 virga de radice Iesse, & flos de radice eius ascendet: & requiescet super eum spiritus domini. Et hac demùm nascituram haud dubiè multum desiderarunt antiqui patres & prophetæ: qui tantopere suspirarunt pro aduentu Christi in carnem. 4 Te lignum vitæ, sancto rorante pneumate. Beatu[m] virginem vocat author mysticè lignum vitæ: quoniam per ipsam vita perdita nobis est restituta. Et ergo signata est per lignum vitæ quod fuit in medio paradisi, tanta præditu[m] virtute: vt manducantes ex eo redderet immortales. Ita qui huius ligni fructum benedictum sumpserit: mortem no[n] gustabit in æternum. Illam autem sacram virginem (quæ & lignum vitæ) angelus Gabriel nunciauit superueniente in eam spiritu sancto parituram Iesum filium dei: vt sacrum refert euangelium. Quem sanè mundi saluatorem, hic appellat author diuini floris amygdalum vt referat veritate[m] rei gestæ ad figuram, vtpote ad virgam Aaron quæ sine terræ humore ac radice fronduerat, protuleratque flores deformatos in amygdala. <Esaia 16.> Illa siquidem virga signabat sacrosanctam virginem, & fructus eius: dominum nostrum. 5 Tu agnu[m] regé terræ. Hæc sententia ex illo Esaiæ verbo desumpta est. Emitte agnu[m] domine dominatorem terræ: de petra deserti ad montem filiæ Sion. Vbi per agnum intelligitur Christus innocens: & pro omnium salute immolandus. <Psal. 2.> Hic dominator est terræ, nam de illo prænúciauit propheta: quòd erit omnis terra possessio eius, Demùm de petra deserti Moabitici: traductus est ad montem filiæ Sion. Nam ex Ruth Moabitide, nupta ipsi Boos & matre Obeth (qui fuit pater Iesse) Christus originem carnis duxit. Demùm ad montem filiæ Sion templum scilicet Hierusalem, in quo prædicauit & miracula fecit: est translatus, & demùm ad sanctam ecclesiam à se fundatam prædicatione evangelica, quæ ob synceram fidei speculationem: filia Sio[n] dicitur. 6 Tuque furentem leuiathan, serpentem. Hebrai teste Hieronymo dicunt leuiathan esse serpentem magnum quæ fecit deus in mari, Latini cetum vocant, de quo intelligi putant illud verbum psalmi. Draco ille quem formasti: ad illudendum et. Cæterum eo nomine intelligitur plærumque in

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PROSA. Fructum nobis nutriens. 17 Crux in loco pascuæ: Pascit nos præcipue. 18 Sed virgo præcipua: Pascit ipsa pascua. 19 Tandem ad hoc trahi- tur Finalis sententia: 20 Quod nemo conse- quitur Vnam sine alia, 21 Qui crucem elegerit, Nec sic matrem deserit. Cum ad crucem uenerit: Matrem ibi poterit Stantem inuenire. 22 Nec qui matrem eli- git. Crucem prorsus abigit Si modam intelligit, Quo per matrem conti- git Gladium transire. 23 Ergo qui utramlibet Optat, illam adeat. 24 Ex quo nihil prohi- bet Quin utraque gaudeat. 25 Fili matris unice. Matris crucifixæ. Nos de cruce respice. Fili crucifixe. 26 Fructus [n]o[n] uiuifi- ce, Fructus ligni uitæ Nos te ipso refice, Nobis da frui te. Amen. Hæc prosa in diversis versibus varium habet numeru[m] clausularum, nunc enim dux tantum, nunc tres, nunc verò quatuor, interdum autem & quinque clausulæ: in eodem continentur versu. Et plerumque heptasyllabæ sunt ferè omnes clausulæ: penultimam habentes breuem, occurrent tamen nonnunquam & heptasyllabæ: continentes penultimam longam. Seruant autem responsum in simili desinentia & vocalitate aut ad proximas clausulas: aut ad eas quæ tertio ab eis loco constituuntur, vt ipsa lectio planè monstrabit. Comparatur autem in hac prosa, sacrosancta virgo Maria ad crucem domini viuificam, in hoc vno præsertim officio: quòd vtraque fructum vitæ toti mundo salutarem portauit. Maria qvidem in suo virginali vtero, & deinde dulcibus vlnis suis: cum infantilem suos filius agebat ætatem. Crux verò eundem affixum ligno: & inter latrones constitutu[m] pro humana redeptione. Quare

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EX PO. Quare mira quædam concinnitas, proportio, & affinitas inter sacram dei matrem & sanctam domini crucem esse: multis modis ostenditur. Deinde oratio ad deum dirigitur: vt per vtramque earum, salutem æternam conloqui valeamus. 1 CANNOTATIONES. In primo versu. Lignum vitæ quærimus. Lignum primis parentibus vectum fuit per sequentem transgressionem lignum mortis: quoniam exitium intulit omnibus stirpe Adæ progenitis, & haustum noxiæ mortis fructus arboris illius toti mundo propinauit. Itaque ad sanandum hanc plagam, necesse est quærere lignu[m] vitæ: signarum per id vitæ lignum quod in medio paradisi < Gen. 3.> plantatum ad domino refertur, cuius fructus etiam vivisc[us] < Gen. 3.> & vitalis perditam nobis vitam instauret. Et demùm quærentibus illud lignum: dabitur ipsum inuenire cum suo fructu adhærente stipiti illius ligni. Signarum itidem est lignum vitæ: per illud lignum vitæ quod in Apocalypsi scribitur ex vtraque parte Aluminis plantatum fuisse, & attulisse < Apoc. 11.> fructus duodecim per menses singulos: quòd & suum reddebat fructum tempore opportuno, & folia ligni ad sanitatem gentium. 5 In quinto versu. Ambo ligna mystica. Virgo dei mater, lignum est vitæ mysticum: quod vitalem protulit fructum filium scilicet suum benedictum, pendentem in rene la ætate ad eius vbera. Crux itidem sancta lignum est vitæ < Esa. 55.> quod vivificum portauit eundem fructum suspensum in eius stipite inter duos latrones quando vt ait scriptura acu[m] sceleratis reputatus est. Itaque duo sunt ligna vitæ, dei mater & crux dominica: & ambo eundem portauerunt & vulcum < Esa. 55.> fructum vitæ, dominum nostrum lesum Christum. Beata quidem virgo Maria, hyssopus est humilis, propter eximiam & singularem suam humilitatem qua in matrem dei electa, se humilem eius ancillam est professa. Crux verò sancta, cedrus est nobilis: propter suam sublimitatem & < Esa. 55.> celsitudinem. In cælos enim suum extulit cacumen, & inferos < Esa. 55.> penetrauit: atque in totam terram extendit ramos suos atque brachiis suis vniuersum complexa est orbem, in omnes < Esa. 55.> diffundens salutis & vitæ virtutem. 9 In nono versu. Hic complexus brachiis. Diuerso admodum < Esa. 55.> modo, hic vnicus fructus vitæ: ab vtroque ligno < vitæ>

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EX PO. 529 elus matrem (vt scribit Ioannes) protinus inueniet. Ita qui sacrosanctam dei matrem acceperit vt lignum vitæ sa- lutiferum: haudquaquam domini crucem excludit. Nam cum intellexerit gladium doloris pertransisse animam vir ginis matris in hora passionis fili jsui quemadmodum præ- dixerat illi sanctus Simeon: illico intelliget illam suo filio (quantum ad compassionis rationem: & participationem internorum dolorum) fuisse concrucifixam. Et ita crucis intelligentiam & consortium non sciungit à dei matre. < Luc.> 23 In vicelimotertio versu. Ergo qui viranlibet optat. Qui sacram (inquit) deimatrem affectu singulari prosequi tur: ipsam intrepid adeat, nam consequio quodam statim trux aderit comes: quam eadem pertulit in corde suo, & visceribus compassionis. Qui verò sanctam affectat crucé: ipsam amplectatur vt viuificam & salutarem, nam conti- nuò aderit ei socia, sacrosancta dei mater: quod constanter ei astiterit in hora passionis. Itaque siue hanc siue illam e- legeris: nihil refert, nam alterutra habita: habebitur vtra- que, propter mutuum nexum & habitudinem qua simul colligantur. 25 In vicelimoquinto versu. Fili matris vnicæ. Hic ver- sus, & matrem primum dicit crucifixam: & filium crucifixu[m] & vtrunque quidem verè dicit: sed diversa ratione. Matre enim asserit crucifixam: quoniam astans filio patienti, ea- dem patiebatur in corde suo illi ex intimis visceribus com patiendo, quæ filius eius pertulit in corpore, vt illi co[n]cru- cifixa dici haud immerito potuerit. Quemadmodum bea- tus Paulus de seipso dicit Christo confixus sum cruci, Fi- lius verò eius, crucifixus est per sensibilem & corporale affixionem ad crucem: quod in eius stipite fuerit suffixus. At quoniam in tota hac prosa facta est pulchra colla- tio beatæ virginis ad sanctam crucem, propter fructum vi- tæ vtrique communem operæ precium est & hic subnecte- re piam querimoniam virginis ad crucem, quod filium sui innocentem susceperit: crucisque purgationem atque ex- cusionem modestam ad virginem, quod pro omnium sa- lute ipsum oblatum sustiuuerit. Querimo-

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EXPO. 531 Purgatio crucis ad virginem. Virgo tibi respodeo Tibi, cui totum de beo Meorum decus palmitum De tuo flore fulgeo, De tuo fructu gaudeo, Redditura depositum. Dulce pondus sustineo, Dulcem fructum possideo, Mundo, non tibi, gentum. Christus mortem non meruit. Etsi mori disposuit, Vt morte mortem tolleret Ligno lignum opposuit, Et soluit quæ non rapuit, Vt debitores liberet. In Adam, uitæ corruit: Quam secundus restituit, Vt uitam mortem superet: Vlmus uuam non peperit, Quid tamen uitæ deperit: Quod ulmus uuam sustinet? Fructum tuum non genui, Et oblatum non respui. Vt poena culpam terminet. A te mortalem balui, Immortalem restitui: Vt mors in uitâ germinet. Tu uitis, uua filius, Quid est me competentius: Quàm torcular quo premitur? Cur pressura fit purius? Nisi quia iucundius, Vinum syncerum bibitur. Quid uua passa dulcius? Quid Christo passo gratius? In cuius morte uiuitur? Multi se iustos simulant, Filium à te postulant, Et ad me non respiciunt. Sed postquam mihi creditus, Et apud me depositus, Extra me non inueniunt. Quærant in meo stipite Sugant de meo palmite. Ll ij Fructu

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PROSA. Fruetum tuum quem sitiunt His abstulit liuoribus, Respondeas hypocritis Tartari poenas horridi. Quid à me natum quæritis, Huc mortales accedite, Quem dudum cruci credidi? Dulcem ex eo sumite Iam non pendet ad ubera, Cibum et uitæ pocula. Pendens in cruce, vulnera Eum in cruce quærite, Corporis monstrat liuidi. Et lachrymas effundite, His plagis, his vulneribus, Ligno figentes oscula Suspirate, gemiscite, Et ueniam hic petite, Et uiuetis in secula. Amen. De sancto Stephano: rege Pannonia. Orde, uoce, mente pura, Via uitæ demonstratur, Soluens deo laudu[m] iura, Et iter iustitiæ, Idolorum spreta cura 4 Hunc extollas digna laude. Latare Pannonia. Huius festum colens gaudde, 2 De supernis illustrata, Et gaudenti iam applau-de Verbo uitæ satiata, Cantico lætitiæ. Crucis Christi ferens gratæ 5 Hic est Geysæ dulcis natus, Libens testimonia. Visione præsignatus, 3 Ergo per quem tibi datur. Ante ortum est uocatus Salus cælum rescratur Stephanus, à Stephano. Credit

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EXPO. 535 star. Modo verò cum præpositione: vt apud Solinum cum ait. Melopotamiam opimat annuæ inundationis excessibus: ad instar amnis Aegyptij terris superfusus, inuecta soli foecunditate. Augustinus. Et ideò hodie ad vitale laua crum resurgens dei populus: ad instar resurrectionis eccle siam nostram splendore niueo illuminat. Porrò quomodo Salomon extruxerit deo templum & multis donariis ador nauerit: tertius liber Regum latissime refert. 12 In duodecimo versu. Hic talentum sibi datum. Hæc sententia sumpta est ex illa parabola euangelica: qua bo- nus seruus & fidelis dicitur talenta à domino suo accepta duplicasse, & totidem quot acceperat superlucratus fuisse, propter quod à domino suo mirifice commendatur: & ad intrandum in gaudium domini sui inuitatur. Ita beatus Ste phanus (inquit) accepta à deo gratiarum dona ampliore fructu multiplicavit: illâque cum largo foenore bonorum operum deo reddidit, propter quod ad æterni regni solium est subuectus. De sancto Bartholomeo. D[em]em festum Bartholomei Christi amici, fratres excolite dignis præconiis. Eius obtentu cæli quo mereamur sedibus perfrui. 1 Hic Indiæ populis prædicat euangelium. Qui dediti uitiis uacabat idolatriæ. Quos instruens sanctus apostolus inssit frangere idola, atque Christo facere templa. 2 Et dæmones quos adorauere fecit longius abire, ubi essent inuia terræ. Mundat leprosos, saluti pristinæ reddit et ægros. Vestiuit cæcos præsenti lumine, fecitque sanos. 3 Oratio eius paraliticos erigit: atque curat energumi- nos. Nam inclyti natam regis diu lunaticam, sola prece sal nam fecerat. Conuertit regem populumq; eius sacris fontibus expiauerat. Promittens illis quod no[n] uidit homo: nec ascederat in cor ho[min]is. Per multa sic prædicas te[m]pora uesti meta illius no[n] fueru[n]t sordida. Nocturno uigilabat te[m]pore similiter Ll iii

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546 PROSA. <5 Prouer. 17 Gene. 13 3. Reg. 16> Nam semper hilarem faciem gerens, liqvido ostendebat se de cælestibus cogitare, sicut scriptura ait. Corde lętante, vultus floret: in mærore constituto, tristatur. Itaque & Iacob cognouit Laban socerum suum insidias sibi machinantem dicens ad filias eius. Non est facies patris vestri: sicut heri & nudiustertius. Sicut Samuel agnouit David. Lætiores enim habebat oculos & dentes sicut lac candidos. Similiter agnoscebatur Antonius: quia semper eandem faciem inter prospera & aduersa tenens, nec secundis extollebatur nec frangebatur aduersis. Hæc, de beato Antonio Athanasius. Ex quibus verbis & id perspicuum euadit, quòd de vultu David regis dictum est, quomodo hilaritatem quandam præ se se ferens, sereniorem ac lætiorem eius animum indicabat. Ita & beatus Ludovicus vultum gerebat serenitate & hilaritate indicantem interioris hominis synceritatem & puritatem, quemadmodum de ipso canit ecclesia. O quàm dulce spectaculum in Ludouico cerneret: qui virtutis signaculum eius vukú inspiceret. Est igitur ipse mystice David, qui interpretatur vultu desiderabilis. Ezechia verò & Iosia zelum habuit idem rex sanctus: ad ea extirpanda quæ vergebant in ignominiam aut cõtemptum diuini nominis, sicut illi duo reges Iuda præclaris laudibus commendantur in scriptura, ob ardentissimum studium euellédi omnem idolorum spurcitiam & cultum: à præcedentibus inductum regibus & obseruatum à populo. <4. Reg. 18 4. Reg. 13> 6 In sexto versu. Dictus verè lucis dator. Explicat hic versus interpretatione nominis Ludouicus, quod secundum quatuor suarum syllabarum numerum ita interpretatur: lucis dator, vitæ custos, vt primæ syllabæ prima respondeat dictio, secundæ secunda: & ita deinceps. Quâ sanè expositionem: & hic versus hymni de ipso compositi etiam continet. Ludouicus ex nomine, lucis dator exprimitur: & custos in certamine præsentis vitæ ponitur. Lucis quidem dator, quòd bene viuendi exemplum taquam lucem quandam omnibus præstabat, qua dirigent suos gressus. Vitæ verò custos, rectè dicitur Ludouicus: quòd probe viuendo custodiverit vitam animæ & in seipso & in subditis, quos ad bonum suo hortatu & exemplo convertit. In

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PROSA. Lassus insedit lapidi. 15 Lapis cedit nec cæditur Petræ cedes insculpitur. O foeminæ nequitia Petræ maior duritia. 16 Orat, ne loci limina Immunis intret foemina. Hæc est causa, cur foeminæ Arcentur eius limine. 17 Hic miseris refugium Infirmis refrigerium. Peregrinis hospitium Spes lapsis, moestis gau- dium, 18 Vitam arctat iciumio, Somno breui, cilicio. Se dum occultat latebris, Mundo sit magis celebris. 19 Virtutu[m] fulget titulis, Medetur cæcis oculis, Polypo, fico, calculus, Febribus, morbis singulis: 20 Fidentem in Fiacrio, Nulla lædet corruptio. 21 Pia cuius deuotio, Purgat ab omni uitio. Hæc prosa in omnibus versibus (siue duas habeat clausulas rythmicas: siue quatuor) eandem seruat rythmi formam ac speciem, quandoquidem in omnibus clausulis totius prosæ, octo contineantur syllabæ: quarum penultima corripitur, habentq[ue] singulæ clausulæ responsum in consumi desinentia: vel ad proxima[m] clausula[m], vel ad ea quæ ter rio ab ea loco & vnius clausulæ interstitio costituitur. Referuntur in ea sancti Fiacrij præconia & virtutes, contemptus mundi, loci natalis dimissio, vita eremitica, & multimoda miracula atq[ue] sanitatis beneficia, quæ de per ipsum largitus est mortalibus, & illius precibus quotidie impartitur. 3 CANNOTATIONES. Intertio versu. Illa misit Fiacrium, hæc missum habet radium. Illa Hybernia scilicet, sancti Fiacrij natale solum, quæ insula est inter septimone & occidente solé dimidio minor quàm Britania maior siue Anglia: cui propinqua est, ab hyberno tempore (vt quida[m] putant) sic appellata, propter hyemis asperitatem & magnitudinem. Hæc: Meldis insula, quæ Fiacrium aspirantem ad vitam eremiticam suo suscepit gremio: & ad exitum vsque vitæ benigno sinu fouit. Itaque Hybernia Fiacrium habuit filium: quoniam illic in lucem est editus, & in puerili ætate educatus. Meldis autem regio eundem habuit patre: quoniam iam prouectus ad grandiorem ætatem & virtutum exercitio maturus, illic vitam suam transegit. In

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EXPO. 557 6 In sexto versu. Faronem Meldis reperit. Hic Faron, episcopus erat Meldensis ea tempestate, qua sancto Fiacri ex Hybernia in Franciam venit: quærens locum vitæ eremiticæ ducendæ accommodum. Qui in nemore haud procul à Meldis distante designauit eidem aptum habitationis locum: in quo cellam co[n]strueret, & vitam ageret solitariâ. Cumque cum locum Fiacrius baculo suo signaret, & certo definiret limite, arbores intra illius loci complexum consitæ protinus in terram quasi securibus succisæ ceciderunt. Quod conspicata formina quædam illac tranhens: non raculo (vt debuit) hoc opus attribuit, sed arti magicæ & dæmonum præstigiis, ipsumque Fiacrium accusauit apud præsidem tanquam maleficum & superstitionis atque sortilegis artibus imbutum: Ipse verò sanctus indolens hanc calumniam innocenti sibi irrogari: defessus, & animo cæster natus insedit lapidi, qui protinus posita duritia cessit sancto corpori, sedemque aptauit concauitate co[m]ueniente capacem ipsius: in testimonium suæ innocentia. Deinde constructo sacello petiuit à domino: ne vlla vquam mulier sublret illum locum impunéque intraret, & ita vnius quæ insontem accusaverat peccatum: in omnibus puniretur. Quod à domino impetrasse dicitur: & ad hanc vsque ætatem illud integrum, illabe factumque seruatur. 19 In decimonono versu. Polypo, fico, calculis. A polypo pisce marino à multis pedibus id nomen sortito: dictus est etiam polypus narium morbus, cum caro interiora nasi occupat maxime flante Euro, à similitudine marini polypi quod eius carni similis sit. Tunc enim caro radices agit plurimas: quæ tanquam pedes sunt, hinc polyposus dicitur: qui eo morbo laborat: Martialis. Nasutum volo non polyposum. Ficus autem cum masculini generis est & secúdę declinationis: morbus est & corporis vitium, cum caro in vlcus excrescit & tuberculum: intus saniem & pus continens nasciturq; in capite, barba, & cæteris corporis partib[us] quæ pilis integuntur. Martialis. Dicemus ficos Cæciliane tuos. Inde ficosus: ficis & vlceribus eiusmodi plen[us]. Demùm calculus, lapillus est in ore vesicę, impediens vrinæ emissionem: & inferens grauissimos cruciatus. Qui eo laborant morbo, nisi maturè occurratur, lætali: calculosi à latinis dicitur.

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PROSA. Defando Egidio prosa. P Romat pia uox cantoris: Huius laudem confessoris. Ipsum laudans præsens chorus: Fit festinus et canorus. 2 Fide fuit deo charus: Mundi quoque stirpe clarus. Mundi tamen spreuit fastum: Se conseruans deo castum. 3 Adhuc æuo puerilis, Sensu fuit tam subtilis: Quod in breui fit doctorum Doctor ipse dictorum. 4 Ardens intus charitate: Foris lucet honestate Intus ardens uis amoris: Per exemplum lucis foris. 5 Dum languenti præbet uestem. Mox languoris fugat pestem, Ex diuina dans uirtute, Vestem simul cum salute. 6 Quicquid rerum posside bat, Christo dedit quem colectat, Fit egenus, ut egeni Fiant eius bonis pleni. 7 Dum egenis hoc impendit, Christus ei plus rependit. Dans pro Christo transitura, Promeretur permansura. 8 Quod fateri rex ueretur, Scelus scire promeretur. Christus ei reuelauit Scelus, quod rex perpetrauit, 9 Nam altari dum astaret, Dumque missam celebraret, De supernis charta missa, Pegis pandit huic commissa. 10 Hic horrendæ rei reum Regem uidens apud deum, Iam pro rege supplex orat, Cuius culpam non ignoram, Scru

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VERSO 160 PROSA. versus explicat, vt pauper ipse Christum pauperem expe- ditius sequeretur, de quo scribit Paulus ad Corinthios. Sci- tis enim gratiam domini nostri Iesu Christi, quoniam pro- pter vos egenus factus est cum esset diues: vt illius inopia vos divites essetis. 8 In octauo versus. Quod fateri rex veretur. Carolus rex Francorum audita sancti Egidij fama percelebri: roga uit eundem vt ad se veniret salutaribus monitis instituendum. Venientem cum magna veneratione & reverentia su scepit, ac post mutua colloquia ad animæ spectantia salutê rogauit eundem rex vt pro se dignaretur Egidius deu ora- re, quia scelus quoddâ infandum commiserat, quod nulli mortalium nec ipsi sancto auderet confiteri. Sequente au- tem die dominica cum sanctus Egidius altaris sacrificium deo offerens, pro rege instantius oraret: angelus domini et dem apparens chartam super altare posuit, in qua scripu[m] erat per ordinem & regis peccatum, & Egidij precibus à domino dimissum: si tamen poenitens & confitens ab illo deinceps abstineret. Oblata igitur regi charta illa cælitus delata: peccatum suum humiliter confessus est, & venia humiliter postulauit. 11 In vndecimo versus. Cerua præbet famulatum. Beati Egidius relicto natali solo, vt peregrinus pro Christo in aliena terra ac ignotus degeret: haud longè ab Arelatensi ciuitate interiorem subiens eremum vt solitariam ageret vitam, antrum quoddâ & santiculum reperit suo proposito idoneum, habuit ibidem & quandam ceruam diuinitus sibi præparatam in nutricem: quæ certis horis lactis alimo niam illi præberet, hanc conscientes regis venatores: cu[m] canibus venaticis acriter eam insequuntur. Illa verò cum vehementer ab ipsis premeretur: ad pedes sui confugit alu[m] ni tanquam ad asylum, salutisque præsidium. Pro qua & sanctus vir oravit deum: vt incolumis cöseruaretur. Cùq[ue] canes appropinquare loco non auderent, sed cum vlulatu ad suos reverterentur: vnus venatorum incautè sagittam eiaculans vt ceruam inde effugaret, sanctum Egidium pro cerua orantem sauciauit. Rex autem re cognita: medicinâ vulneri adhibere voluit, quam omnino recusauit vir san- ctus: dominum rogans quòd quandiu viueret, sanitati non restitueretur. De

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EX PO. 561 De natiuitate beatæ Mariæ uirginis. Natiuitas Mariæ uirginis Quæ nos lauit à la be criminis Celebretur hodie. Dies est lætitiæ. 2 De radice Iesse propaginis Hanc eduxit sol ueri luminis, Manu sapientiæ Templum suæ gratiæ. 3 Stella nouanouiter oritur Cuius ortu mors nostra moritur. Eua lapsus iam restituitur In Maria. 4 Vt aurora surgens progreditur Sicut luna pulchra describitur, Supercunctas ut sol erigitur Virgo pia. 5 Virgo mater & uirgo unica. Virga fumi sed aromatica, In te cæli mundique fabrica. Gloriatur. 6 Te signarunt ora propheticæ, Tibi canit Salomon cantica Canticorum, te uox angelica Protestatur. 7 Verbum patris processu temporis Intrat tui secretum corporis In te totum, & totum de foris Simul fuit. 8 Fructus uirens arentis arboris, Christus gigas immensiroboris: Nos à nexu funesti pignoris Eriuit. 9 Condoluit humano generi Virginalis filius uteri. Accingantur senes & pueri. Ad laudem uirginis. 10 Qui potuit de nobis coqueri Pro peccato parentis ueteris: Nn Mediator

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EXPO. 565 datum erat, & loco pignoris pro peccato obligatum. 10 In decimo versu. Qui potuit de nobis conqueri. Magna (inquit) est filij dei in homines miseratio: & mira benignitas. Nam ipse qui iustam habuit causam conquerendi de nobis, & expostulandi iniuriam ipsi elatam ex præuariatione primorum parentum: neque solum conquerendi de nobis sed etiam perpetua morte nos condemnandi: immemor tamen offensionis acceptæque inturiæ: exhibuit se ipsum mediatorem dei & hominum, vt per ipsum reconciliaremur deo patri: & rediremus in gratiam cum eo. Et ita qui iuste potuit esse punitor criminis: factus est bonitate sua illius delédi author, & propitiatio pro peccatis nostris. Cui sit laus & gloria in secula seculorum. Amen. De natiuitate beatæ virginis: alia prosa. V Erbum bonum & suaue, Personemus illud aue: Per quod Christi fit con- claue Virgo, mater, filia. 2 Per quod aue salutata, Mox concepit foecundata Virgo David stirpe nata, Inter spinas lilia. 3 Aue ueri Salomonis Mater, uellus Gedeonis, Cuius magi tribus donis Laudant puerperium. 4 Aue solem genuisti, Aue prolem protulisti. Mundo lapso contulisti Vitam & imperium. 5 Aue sponsa uerbisum- mi: Maris portus signum du- mi. Aromatum uirga fumi, Angelorum domina. 6 Supplicamus nos e- menda, Emendatos nos commen- da Tuo nato, ad habenda Sempiternia gaudia. Amen. Nn ij Hæc

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EXPO. 567 pter rei conformitatem: nomen signi, ipsi signato hic ascribitur. 5 In quinto versu. Maris portus signum dum. Maris portus dicitur hic sacrosancta virgo: nam tutum est receptaculum humani generis certissimaque statio, à procellis & tempestatibus huius seculi protectrix, quod mare magnum & spaciosum in scriptura dicitur. Vt enim nauibus in portu post diuturnam navigationem est quies: ita & peccatoribus post naufragiorum in peccatis pericula, beata virgo confugium est & asylum. < Psal. 103 Exod. 3.> Præterea signum dum eadem dicitur, attribuendo nomen figuræ, rei per eam figuratæ: quoniam vt sæpius ante dictum est, ipsa per rubum ardentem Moysi ostensum mysticè est significa ta, & sub typico illo velamine repræsentata. De eodem festo alia prosa. A Vefyndus lux dieru[m], Aue gemina mulierum: Quæ lactasti regem regu[m], Genitorem filia. 2 Aue uerbi summi parens: Aue rosa spina carens Per te uiret mundus arens Per te datur uenia. 3 Aue uerbi dei cella: Mundi decus maris stella. Serua seruos à procella Maris huius noxia. 4 Mundum pingis nouo flore, Prolem paris miro more. Virgo manens cum honore Nouæ prolis gratia: 5 Regis mater et regina Morum dux et disciplina, De malorum nos sentina Perdue ad cælestia. 6 Dele culpas ô Maria, Placa regem prece pia. Quia per te patet uia Ad æterna gaudia. Amen. Hæc prosa confimilem habet rythmi compositionem si cui præcedens: & præclaras itidem continet laudes sacratis simę virginis Mariæ, ex rerum sensibiliu[m] denominationib[us] Nn iiij variis

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57o PROSA. vt in septimo versu, & cæteris deinceps vsque ad decimu[m]. Nonnunquam item septem immò & octo constringit in eadem clausula syllabas: vt in vltimo versu, culus duæ pri mæ clausulæ: octo singulatim sunt syllabarum, duæ verò postremæ, septem. Verùm commiscentur sæpius in eodem versu clausulæ diuersum syllabarum numerum sortitæ: vt sola lectio quemque diligentius animaduertentem facilè edocebit. Quæ etiam liquido monstrabit: quomodo inter se consonantiam seruant Ipsæ clausulæ rythmicæ, & ad quam vnaquæque suum habeat responsum. Author eius, Adam de sancto Victore. Recensentur autem in ea, præclara sanctæ crucis præconia, denominationesq; Insignes: vim illius viuificam & miram virtute declarantes. Memoratur & gemina victoria: duobus imperatoribus Romanis ipsius invocatione & præsidio indulta, Constantino inquam & Heraclio. Verùm virtusque earum historia, in expositione prosæ de inuentione sanctæ crucis scilicet. Laudes crucis attollamus, est superius enarrata: & eo ex loco requirenda. Demùm pia in fine ponitur innocatio fidelis populi ad sanctam crucem: ad quam per totam prosam siue laus fiat siue oratio, dirigitur sermo. 1 ANNOTATIONES. In primo versu. Arbor vitæ præclara. Sacratissima crux, arbor vitæ dicitur, quoniam per Christum in ea mortem passum toti mundo vitam attulit. Proinde ipsa, & vitalis & viuifica rectè solet appella ri: præsignataque creditur per lignum illud vitæ quod erat in medio paradisi in primordio constitutiois ipsius mundi, hoc enim seruandi vitam corporis incolumem & illabe factam, vim habuit. Illa verò: toti mudo authore Christo qui ipsam consecrauit, perditam vitam restituit. Consimili modo cæterarum denominationum admodum dignarum (quæ sanctæ cruci hic attribuuntur) assignetur propria ratio. 2 In sexto versu. Tu præliatis iuxta Danubium. Quomodo Constantinus in Maxentium tyrannum arma mouens, sacræ crucis beneficio victor euaserit: iam antè narratum est. At verò quonam pacto iuxta Danubium Scythiæ fluuium (qui & Ister nuncupatur) bella gerens adiutrice sancta cruce victoria potitus fuerit: quia præsens id litera commemorat, paucis nunc dicendum. Eo tempore quo

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PROSA. quæ terræ infixa fuit sumptam. Hæc autem quadruplex sanctæ crucis secu[n]dum magnitudine posito, sanctis pro- palata hic dicitur, quoni[n]a à deo & sanctis est inspirata my- stica ratio situs & figuræ ipsius crucis: quidve in ipsa for- ma sacri gerat mysterij, & deinde à sanctis scriptoribus & doctoribus ecclesiasticis toti populo fideli, scripto est de- clarata. Verùm de hac assignatione dimensionum sanctæ crucis, in prosa inuentionis eiusdem latior habitus est ser- mo. 15 In decimoquinto versu. Tu crux desperatis tabula suprema. Quemadmodum de poenitentia id dici- assolet, quod est secunda tabula post naufragium a primis inductum parentib[us], cui innitens totus mundus naufragus peruenit ad portum salutis æternæ, & placida statione receptus quiescit. De sancto Matthæo euangelista. I Ocundare plebs fidelis Cuius pater est in cælis, Recolens Ezechielis Prophetæ præconia. 2 Est Ioannes testis ipsi, Dicens in Apocalypsi. Vere uidi, uere scripsi Vera testimonia. 3 Circa thronu[m] maiestatis Cum spiritibus beatis, Quatuor diuersitatis Astant animalia. 4 Formam primum a- quilinam, Et secundum leoninam. Sed humanam & bouinâ Duo gerunt alia. 5 Formæ formant figu- rarum Formas euangelistarum: Quorum imber doctrina- rum Stillat in ecclesia. 6 Hi sunt Marcus, & Matthæus, Lucas, & quem Zebedeus Pater tibi misit deus, Dum laxaret retia 7 Formam uiri dant Mat thæo. Quia scripsit sic de deo, Sicut descendit ab eo, Quem plasmauit, homine. 8 Lucas bos est in figura, Vt præmo[n]strat i scriptura. Hostiarum tangens iura Legis

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EXPO. 573 Legis sub uelamine. 9 Marcus leo per desertu[m] Clamans, rugit in apertum. Iter fiat deo certum, Mundum cor à crimine. 10 Sed Ioannes alabina Charitatis, aquilina Forma, fertur in diuina Puriori lumine. 11 Ecce forma bestialis. Quam scriptura prophetais Notat, sed materialis Hæc est impositio. 12 Currunt rotis, uolant alis: Visus, sensus spiritualis. Rota, gressus est æqualis. Ala, contemplatio. 13 Quatuor describūt isti, Quadriformes act[us] Christi Et figurant ut audisti, Quisque sua formula. 14 Natus homo declara- tur, Vitulus sacrificatur. Leo mortem deprædatur, Sed ascendit aquila. 15 Paradisus his rigatur: Viret, floret, foecundatur. His abundat, his lætatur Quatuor fluminibus. 16 Fons est Christus: hi sunt riui. Fons est altus, hi procliui. Vt saporem fontis uiui Ministrent fidelibus. 17 Quoru[m] trahat nos doctrina, Vitiorum à sentina, Ne sic morte repentina Damnemur cum impiis. 18 Horum fonte debriatis Sitis crescat charitatis, Vt supernæ claritatis Perfruamur gaudiis. Amen. Hæc prosa rythmicam seruat formam perinde atque illa de beata virgine paulò ante declarat. Verbum bonu[m] & suave. Authore eius, Adam de sancto Victore. Explicat autem mysteria sanctorum quatuor evangelistaru[m], qui in visione Ezechielis prophetæ similiter & in Apocalypsi signati sunt per quatuor animalia, hominem, leonem, bouem & vitulum. Et cui euangelistarum quódque animal respondet, & propter quam causam mysticam: hinc aperte disserit. Est autem hæc prosa cuius euangelistarum commu-

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PROSA. 13 In decimotertio versu. Quadriformes actus Christi. Scilicet nativitatem, passionem, resurrectione & ascensionem Christi: quisque evangelistarum signat per suam formulam & figuram. Matthæus enim per hominis figuram: signat Christi nativitatem secundum carnem. Lucas specie vituli, eiusdem passionem. Marcus leonis effigie, Christi resurrectionem. Et Ioannes aquilæ forma, ascensionem eius in cælum. Quinimmo vt sequens innuit versus, ipse etiam Christus: vnus quidé persona sed quadrifidus operatione, significatur his quatuor animalibus: & est my sticè homo, vitulus, leo & aquila. Homo quidem: per nativitatem in hunc mundum, vitulus: quia in truce immolatus pro nobis. Leo autem: quia mortem deuicit resurgens ex mortuis. Aquila verò: quia ascendit super omnes cælos. 10 In decimoquinto versu. Paradisus his rigatur. In secundo capite Genesis legimus, quòd fluvius egrediebatur de loco voluptatis ad irrigandum paradisum: qui inde dividitur in quatuor capita. Nomen primi fluminis: Phison, secundi: Geon, tertij: Tigris, quarti verò nomen: Euphrates. Ita à Christo, æterno sapientiæ fonte procedé te de abysso divinitatis, prodeunt quatuor euangelistæ & spiritualia fluenta, quorum doctrina rigatur ecclesia catholica: & foecundatur mens humana ad proferendu[m] fructum iustitiæ ac bonorum operum. De sancto Michaelo archangelo. S Vommi regis archangele Michael. Intende quæsumus nostris uocibus. Tu deum obsecra pro nobis, ut mitat auxilium miseris. 1 Te namque profitemur esse supernorum principem ciuiu[m]. Principalis est potestas à domino tibi data, peccantes saluificare animas. Idem tenes pe petui principatum paradisi: omnes conciues te honorant superi. 2 Tu in templo dei thuribulum aureum uisus es habuis se manibus. Inde scandes uapor aromatum plurimorum, peruenit

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PROSA. 17 In decimo septimo versu. Verus homo novitati. Verus homo dicitur: qui secundum carne ambular, & ea quæ carne sunt inquirit. Nouus autem homo est qui ambulat secundum spiritum: & quærit ea quæ dei sunt. Si igitur volumus (velle autem debemus omnes) ad angelicorum spirituum gloriam subuehi: debemus exuere veteré hominem cum actibus suis (vt ait Paulus) & induere novum hominem qui secundum deum creatus est in iustitia & veritate, ablectaque verustate peccati: in novitate vitæ ambulare. Ita terrenus homo hic dicitur: qui secularia sectatur desideria & huius mundi concupiscentias. Cælestis autem, qui ea quæ sursum sunt sapit: non quæ super terram, æternorumque bonorum rapitur desiderio. Eo enim ipso assimilauit spiritibus supernis, cuiibusque beatis: in solum deum intentissime se ferentibus: Itaque si volumus sanctorum angelorum tandem adipisci consortium: debemus terrena affectionis contagia mentibus nostris abradere, & spirituum cælestium puritati pro viribus assimilari. Si enim similes ipsis fuerimus virtute & animoru[m] mundi: erimus itidem ipsis persimiles præmio & gloria. De sancto Dionysio. 1 Aude prole, Græ 2 Gacia 3 Glorietur Gal 4 Patre Dionysio. 5 Exultet uberius 6 Fælici Parisius 7 Illustris martyrio. 8 Speciali gaudio 9 Fælix gaudet concio. 10 Martyrum præsentia. 11 Quorum patrocinio 12 Tota gaudet regio, 13 Regni stat potentia. 14 Iuxta patrem positi 15 Bellatores inclyti, 16 Digni sunt memoriæ. 17 Sed illum præcipue 18 Recolit assidue 19 Regalis ecclesia. 20 Hic à summo præsule[m] 21 Directus ad Galliam, 22 Non gentis incredulæ 23 Veneremur insaniam. 24 Gallorum apostolus 25 Venerat Lutetiam, Quam

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PROSA. 19 In decimonono versu. Sub securi stat securus. Id dictum est: quoniam sancti Dionysij & sociorum eius capica non gladio (vt nûc ferè in reos animaduertitur) sed obnusis & hebetatis securibus amputata sunt, secundum morem Romanorum: qui capite damnatos securi percutere in vsu habebant. 20 In vicesimo versu. Truncus truncum caput vexit. Truncus nomen substantium: pars est arboris que ramis truncatis, superstat. Horatius. Olim truncus eram fuculn[e]r inutile lignum. Sumitur etiam pro ipso corpore: cui caput est abscisum. Virgilius de Priamo occiso. Iacet ingens littore truncus, Auullumque humeris caput: & sine nomine corpus. Truncus verò nomen adiectiuum: id significat quod est truncatum. Virgilius. Et truncas in honesto vulnerares. Itaque in hac clausula, id nomen primo loco substantium est: secundo verò adiectiuum. De sancto Luca euangelista. Sallat chorus corde mundo: Hos attollat, per quos mundo Sonant euangelia. 2 Voce quorum salus fluxit, Nox recessit, & illiuxit Sol illustrans omnia. 3 Curam agens sui regis Pastor bonus, author legis Quatuor instituit. 4 Quadri orbis ad medellam Formam iuris & cautela[m]: Per quos scribi uoluit. 5 Circa thema generale, Habet quisque speciale Styli priuilegium. 6 Quod præsignat in p[er]pheta, Forma pictus sub discreta Vultus animalium. 7 Supra cælos dum concendit, Sûmi patris comprehe[n]dit Natum ante secula. 8 Pellens nubem nostra[m] molis, Intuetur iubar solis Ioannis in aquila. 9 Est leonis rugientis Marco

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18 PROSA. 1 CANNOTATIONES. In primo, versu Psallat chorus cor de mundo. Aliqui hanc clausulam ita legunt. Plausu chorus lætabundo, & eo pacto prosam hanc auspicantur. Et rectè itidem sicut & alij. Nam siue hoc siue illo modo di xeris: & integra est sententia, & rythmicæ sonoritatis concinnitas. Idcirco sicubi in hac prosa aut aliis interdum occurrit exemplarium & librorum in contextu earum eua- riatio: non est protinus emendandus aut hic codex aut ille modo & sententiæ seruetur integritas & rythmi vocalitas, quandoquidem in iis quæ humano sunt studio composita non vsque adeò exactè est sicut in aliis quæ diuinitus ema- narunt, curanda identitas aut conformitas. 3 In tertio versu. Quatuor instituit. Sicut beatus Lu- cas in sui euangelij prologo testatur: multi conati sunt co scribere euangelia & enarrationes operum verborumque Christi, & plærique eorum suo potius sensu quam diuino spiritu ad id inducti. Soli tamen hi quatuor quos legimus à deo ad id munus delecti sunt: vt formam iuris diuini e- uangelicæque legis, & cautelam bene viuendi, declinâdi- que à malo & faciendi bonum, nobis describant. Et hi soli vt euangelistæ: ab ecclesia catholica sunt recepti. Quòd au tem quatuor instituit euangelistas deus & non alio quouis numero, sequens versus causam assignat satis ipsi rei acco modam: vt quadripartitus & quadrifidus orbis, atque in o- rientalem plagam, occiduam, meridianam & septentriona lem distinctus: horum quatuor scriptis quasi spiritualibus quibusdam antidotis sanaretur à graui morbo ignorantia & vitiorum, quo laborabat. 3 In quinto versu. Circa thema generale. Thema geno rale, materiâque communis quam omnes pertractant euan gelistæ est conscriptio operum, verborumque & signoru[m] Christi, quæ in terris diuersatus dixit & fecit. Nullus enim euangelistarum est: qui illa non pertractet & conscribat. Speciale verò styli privilegium, est peculiaris aliquorum Christi verborum aut operum enarratio ab vno ipsorum facta: quæ ab aliis non fit. Habent enim singuli euangel- istæ quædam propria: quæ à nullo aliorum enarratur. Sicut & quædam habent in quibus enarrandis conveniunt om- nes: quædam in quibus tres tætum coincidunt, quæda[m] verò in quibus solum duo, quemadmodum ex prologo beau Hiero-

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EXPO. 577 De omnibus sanctis: alia prosa. Spernae matris gaudia, Repræsentet ecclesia. 1 Dum festa colit annua, Suspiret ad perpetua. 3 In hac ualle miseriæ Mater succurrat filiæ. 4 Hic coelestes excubiæ Nobiscum stent in acie. 5 Mundus, caro, dæmonia, Diuersa mouent prælia. 6 Incursu tot phantasmatum Turbatur cordis sabbatu[m]. 7 Dies festos cognatio simul hæc habet odio. 8 Certatque pari foedere Pacem de terra tollere. 9 Cofusa sunt hic omnia, Spes, metus, mæror, gaudium. 10 Vix hora uel dimidia Fit in coelo silentium. 11 Qua foelix illa civitas, In qua iugis solennitas. 12 Et quam iucuda curia, Quæ curæ prorsus nescia. 13 Nec languor hic nec se nium Nec fraus, nec terror ho- stium. Sed una uox lætantium, Et unus ardor cordium. 14 Illic eius angelici Sub hierarchia triplici, Trinæ gaudet et simplici Se monarchiæ subiici. 15 Mirantur nec deficiunt In illum, quem prospiciu[n]t. Fruuntur nec fastidiunt, Quo frui magis sitiunt. 16 Illic patres dispositi Pro qualitate meriti, Semoto iam caligine Lumen uident in lumine. 17 Hi sancti, quorum ho die Recensentur solennia. 18 Nunc reuelata facie Regem cernunt in gloria. 19 Illic regina uirginum Transcendens culmen ordinum, 20 Excuset apud dominu[m] Nostrorum lapsus criminum. 21 Nos ad sanctorum gloriam 22 Post præsente[m] miseria[m] Christi perducat gratia. Pp iii Hæc

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198 PROSA. Hæc prosa co[n]similem habet rythmi symphoniam, cum illa de sancto Bartholomeo prius exposita. Laudemus omnes inclyta: Bartholomei merita. Author eius: Ada de sancto Victore. Describit autem amoena & admodum suaui emodulatione foelicia illa gaudia supernæ patriæ: quibus derfruuntur sancti omnes aulæ coelestis incolæ. primu[m] huius vitæ miseriam & pericula tentationum animis nostris obliiciens: & inde ciuitatis illius æthereæ foelicitatem colligens. quòd omnino aliena sit ab omni turbine, inquietudine & metu, Quanta deinde ibi sit ordinis pulchritudo in dispotissima angelicorum spirituum ac sanctorum omniu[m] secundum suu[m] gradum & sortem collocatione, quanta dulcedo visionis diuinæ cum assidua satietate sine fastidio, & continuo desiderio sine tædij amaritudine: elega[n]ter & suauiter expromens. Et certe ipsa præsentis prosa lectio synceritare mentis & attentatione: rapit quodam modo legentis animum pio quodam affectu & ardore potiundi illa æterna beatitudine. ANNOTATIONES. In tertio versu. Mater sucurrat filix. Matrem vocat author ecclesiam illam coelestem & triumphantem in coelis: quam in primo etiam versu appel < Gal. 4.> lat supernam matrem. Illa certe est Hierusalé quæ est sursum mater nostra. Filiam verò dicit ecclesiam hic in terris militantem: quæ adhuc desudat in palestra & currit in studio huius mundi. Et merito in collatione ad alteram, filia dicitur: quòd dignitate & excellentia sit inferior: atque illius coelestis indiget co[n]tinuo adiutorio & directione: sicut filia, matris. Et id quidem adiutorium in sequête petit versu: cum orat quòd coelestes excubix, custodia scilicet angelica super nos iugiter vigilans & intenta: nobiscum in certamine contra hostes spirituales consistant, ferantque nobis suppeuas. < Iob. 7.> 21 In quinto versu. Mundus caro, dæmonia. Verum plane est quod dicit Iob. Militia est vita hominis super terrâ. aut vt alia habet translatio, tentatio est vita hominis super terram. Si quidem mundus blanditur vt fallat: speciem boni ostentans in extrariis istis & transitoriis bonis, quæ verè bona non sunt. Caro verò concupiscit aduersus spiritum, < Prou. 14.> & suis illecebris trahit ad voluptaria: quorum extrema lu 1. Pet. 5. ctus occupat. Demùm aduersarius noster diabolus tan- quam leo

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EXPO. 599 quam leo rugiens circuit: quærens quem deuoret. Nimiru[m] tot hostilium tentationu[m] insultu & incursione sabbatum ac tranquillitas animi perturbatur: quòd nulla fere præstatur nobis requies quandiu præsens agitur vita, quin animus infestetur suggestionibus & impulsu aut huius aut illius hostis. 7 In septimo versu. Dies festos cognatio. Hæc cognatio est trium supradictorum hostium germanitas ac affinitas: in iis suggerendis quæ nostræ saluti sunt noxia. Videntur enim conspirasse & mutuo consensu percussisse foedus adinuicé ipsi tres. vt nos homines auer- tant à coelo. Illa verò cognatio dies festos odio prosequi- tur: quonta[m] inimica est virtuti & bonis operibus, quæ die- bus festis potissimum exercentur. molestéque fert homi- nes deo esse deditos, & diuinis intentos officiis: quod præ- sertim in solennium dierum celebritate fieri solet. Idcirco facta quasi coniuratione pro viribus elaborat hæc nostro- rum hostium in malo co[n]spiratio: vt de terra animæ nostræ pacem & tranquillitatem conscientiæ tollant, omnia com- misceant bellis intestinis, & in regno nostro summa imis confundant & ima summis. 28 In nono versu. Spes, metus, mæror, gaudium. Succinctæ & decenter hic quatuor animorum nostrorum exprimuntur affectus præcipui: à quibus fere omnes & gravissimæ perturbationes in nobis suscitantur. Est enim spes futuri boni desiderium. Metus illi oppositus: imminentis mali formido. Mæror verò est de præsente malo tristitia premens animum. Gaudium autem: de præsente bono lætitia gestiens. Itaque ob assiduas tempestates & strepitus quos ingerunt hæ passiones: vix modico admodum tépore habetur in coelo nostro & cordis cubiculo silentiu[m]. Sanè Apocalypsi testatur: quòd factum fuerit silérium in coelo quasi dimidia hora. At in secreto animæ nostræ, & penetra libus illis præcordiorum (quæ deus inhabitare quærit: in coelis est, & cuius in coelo sedes esse prædicatur) vix bene exigua temporis morula sit silentiu[m] & tranquillitas à com- motione & perturbatione dictorum affectum. 3 In de- cimoquarto versu. Se monarchiæ subiici. Monarchia Græcum nomen: vnius principatus interpretatur. Et quoniam vnus est omnium deus, & vnus est dominus: ipsius in om- nes principatus & dominatio, iure monarchia nominatur. Pp iii Huius-

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PROSA. inde prohielscitur & rectè dicitur: scilicet alitrix & altrix. Virgilius. Et terram altricem sæui execramur Vlyssi. 2 Et Galliæ trina diuisio. Gallia regio nominatissima, trifida est atque in tres partes diuisa, authore Cæsare in principio suorum commentariorum de bello Gallico, vt pote in Belgicam Celticam & Aquitanicâ. Népe à Rhe no ad Sequanâ, Belgica est ab eo aute ad Garunâ flumé: Celtica, eademque Lugdunensis. Inde ad Pirenei montis excursum: Aquitanica, quæ & Narbonensis. Dicitur aute Gallia triplex certare pia contentione. cuius esse præsul debeat Martinus. Nam à multis ecclesiis Gallicanis expe titus fuit: vt in eis episcopatum gereret. Veru ipse vt vere humilis, tatum honoris apicem est aspernatus: & demum inultus ac renitens ad Turonensis vrbis præsulatum diui- no nutu delectus: vbi & reliquum egit vitæ: & piè in do- mino defunctus ac sepultus est. 3' Quibus videndum inuexit dominum: Alij hoc lo- co, inuestit legunt, alij verò aspexit siue inspexit, sed neu- tri rectè. Nam neque sententia neque constructio gram- matica: aut vnum aut alterum admittit verbum. Inuexit verò: vtrique rectè quadrat, quoniam datiuum casum cu[m] accusatiuo deposcit, quando significat in aliquem locum vehere siue inducere: nihilque illius orationis tunc super vacuum est. Dicitur autem beatus Marunus illis populis inuexisse dominum, in sua veste videndum: quòd chlamy de quam pauperi fuerat impartitus vestitum Christu no cturno viso conspexit, cum adhuc esset catechuminus. 4 Atque eius medicamini. Non solum (inquit) partes Ægypti & sapientes Græciæ profitentur se inferiores es se Martino quantumad merita & vitę sanctitatem: verùm etiam quam tum ad miraculorum virtutem, qua ægris & languidis medétur qui ea gratia sanitatum à domino sunt donati. Raro enim leguntur viri virtute percelebres: qui tanto miraculorum splendore claruerunt quanto beatus Martinus cum hanc adhuc vitam ageret. Porrò hoc loco medicamini legendum est, non medicamine: vt faciūt no- nulli. Nam impar nomen, datiuum requirit non ablatiuu[m]. 5 Siue iustititia, vel quicquid ad veram vitam per- tinet. Hi duo nominatiui: ad verbum præcedens absuit vel (vt alij habent) defuit, sunt referendi, vt hic habea- tur

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612 PROSA. fuerat relegatus: diutius Ephesioru[m] rexit ecclesiam, & demùm in pace quieuit, traductus ad splendida illa coeli conuiua: ad quæ à Christo, paulo ante obdormitionem suam fuerat inuitatus. 4 In septimo versu. Sic super se coeli coelos penetrat. In hac postrema præsentis versus clausula, coeli primo loco pro apostolis sumuntur, secundo verò pro habitaculis & sectis coelestibus: ad quæ per gloriosam mente demùm omnes apostoli sum subiecti. Vnde quòd particulatim de singulis ipsorum modo dictum est: nunc in vniuersum de omnibus colligitur atque asseritur. At verò dicuntur hic coeli ipsi spirituales penetrare sectæ coelestia: super se, atq[ue] supra propriam ipsorum naturam, quoniam id supra hominem est atque humanam conditionem: quòd huius mundi incolæ conscendant excelsa coeli palacia, neque sua ipsorum virtute id assequuntur aut attingunt, sed præsertim miseratrice & adiutrice dei gratia. Non est enim volenti neque currentis (vt ait Paulus) sed dei miserentis. De apostolis: alia prosa. < Roma.9.> Clare sanctorum senatus apostolorum: princeps orbis terrarum: rectórque regnorum. Ecclesiarum mores & uitam moderare. Quæ per doctrinam tuam fideles sunt ubique. 1 Antiochus & Remus concedunt tibi Petre regni solium. 2 Tyrannidem tu Paule Alexandrinam inuasisti Græciam. 3 Æthiopes horridos Matthæe, agnelli uellere (Qui maculas nesciat aliquas) uestisti candido. Thoma, Bartholomæe, Ioannes, Philippe, Simon. Iacobique pariles, Andrea, Thadee, dei bellatores inclyti. En uos oriens & occidens, immò teres mundi circulus, se patres habere gaudet, & expectat iudices. Et idcirco mundus omnis, laudes uobis & honorem sanctis debitum: supplex impendit. Amen. < THæ>

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624 PROSA. vt pote Iesu Christi, qui peccatum non fecit nec inuentus est dolus in ore eius. Siquidem sacro regenerationis lauacro abluit in eis omnem peccatorum sordem: quam idolorum cultu contraxerant, & abiecta vetustate vitæ induit eos vestem nouam puritatis & innocentia quæ à Christo confertur omnibus in ipsum credentibus. Hanc aute[m] munditiæ & synceritatis vestem sacram: author hic vocat apta metaphora candidum vellus agnelli immaculati, siue agni incoinquinari atque incontaminati. De uno martyre. Sne Stetit martyr in agone Ad mortem obediens. 1 Morte Christum imitatus Fide firmus & firmatus, Firmo gressu gradiens. 3 Furit furor militaris: Vt uir sanctus sacris aris Immoletur hostia. 4 Quem occidunt ut scientes Introducunt nescientes Ad æterna gaudia. 5 Christi fortis hic athleta Qui subire mente læta Mortem non abborruit. 6 Vt sit salus infirmorum Et medella peccatorum: Gratiam promeruit. 7 Non est morbus quem non curet. Dum morborum non obduret Plagam diffidentia. 8 Cæci claudi, surdi, muti, Sunt ad usum restituti Diuina clementia. 9 Hostes Christi, Christa cedunt, Signa signis dum succedunt Argumenta fidei. 10 Ergo martyr innocetur, Vt per eum nobis detur Ad superna prouchi. Hæc prosa, rythmicæ tenet modulationis legem, quemadmodum illa de apostolis paulo superius explicata Coeli solem

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PROSA. Ipse enim spiritus testimoniu[m] reddit spiritui nostro: quòd sumus filij dei. Si autem filij & hæredes, hæredes quidè dei: cohæredes autem Christi. Cæterùm nomen cohæredes, hic rectius cum datiuo ponitur ratione compositio- nis quàm cum genitiuo, sicut apud Pauli interpretem. De vno confessore. 1 Q Vem inuisibili- ter Sequitur eccle- sia, 2 Deus uisibiliter Facit mirabilia. 3 Confessorum iugiter Vigilat custodia. 4 Per quos mirabiliter Operatur gratia. 5 Lumbos cinxit sanctus iste, Et lucernam tenuit. 6 Pro te mundum spre- uit Christe, Et carnem prohibuit. 7 Hic angustam uitam uitæ Fortiter arripuit. 8 Et in uitiorum lite Brauium obtinuit. 9 In te Christus firmat templum Spiritali quadratura. 10 In decorem dat exem- plum, Inuisibili structura. 11 Tu splendorem præ- stas ecclesiis, Miraculis, & signis uariis. 12 Tu coruscas uirtutum radiis, Tu protegas nos ab insi- diis. Amen. Hæc prosa, multiforme habet rythmi genus: & in di- uersis locis varium. Nam in quatuor primis versibus, singulæ clausulæ septem complectuntur syllabas: quarum penultima est breuis. In reliquis verò quatuor sequen- tibus prima cuiusq; versus clausula octo est syllabaru[m]: & penultimam habet longam, secunda verò hepta syllaba est, & penultimam corripit. Insuper in nono & decimo versu

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PROSA 5 Nunc inter uirgines adducta post eam quæ mater est intacta uirginum uirginis Mariæ est pedissequa. Te agnum sine Macula iam sequitur stola candida filium uirginis, quocunque uirginum flos ierit. Cuius intercessione tu nos tuere. Amen. Hæc prosa liberiorem habet orationis solutæ cõtex- tum: nec rythmicis subiicitur legibus. Continet autem commendationem vnius cuiusuis virginis, præclarisque eam laudibus extollit, quòd carnis edomuerit concupiscentiam, & virginalem domino integritatem seruauerit intactam. Ob quod nunc in cælis coronata candenteque amictu circundata: æternæ gloriæ particeps est effecta. < Psal.149> 1 ANNOTATIONES. Exultent filix Sion in regno suo. Prima huius sententia, sup[er]ta est ex eo loco psalm. Lætetur Israel in eo qui fecit eum: & filix Sion exultent in rege suo. Vbi per filias Sion intelliguntur animæ fideles, quæ deum in præsentis vitæ curriculo per fidem < Sapien.3> speculantur. Posterior verò eiusdem versus sententia deprompta est ex illo verbo Salomonis in libro Sapientiæ. Foelix est sterilis & coinquinata, quæ nesciuit thorum in delicto: habebit fructum in respectione animarum sanctarum. Quod rectè sanctis accommodatur virginibus: cuiusuis thori etiam coniugalis expertibus. 2 Quæ in fragili sexu foemineo. Adiuncta est circa principium huius versus præpositio in, quæ subaudiri debuit. Nam apposita, claram reddit sententiam: prætermissa verò, obscuram & duriusculam. Sumpta est autem huius versus & proxime sequetis sententia: ex eo dicto beati Hieronymi in sermone de assumptione beatæ virginis. Bene angelus ad virginem mittitur, quia semper est angelis cognata virginitas. Profecto in carne præter carnem viuere, non terrena vita est sed cælestis. Vnde in carne angelicam gratiam acquirere: maioris est meriti q[uæ] habere. Esse enim angelum, foelicitatis est, esse verò virginé, virtutis, d[omi]n[u]m hoc obtinere viribus nititur cu[m] gratia: quod habet angelus ex natura. Vtru[m]q[ue] tame[n], & esse virginé & angelu[m] diuini

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Transcription: ATR-1

E X P O. 633 divini nuncris est officium: non humanum. hæc Hieronymus. < Gen. 4.> 3 Hoc miratur serpens antiquus. Ex verbis dei inge- rentis maledictionem serpenti post deceptos primos pa- rentes: hic locus trahitur, vbi ait illi. Inimicitias ponam inter te & mulierem: & semen tuum & semen illius. Ipsa conteret caput tuum: & tu insidiaberis calcaneo illius. Quæ quidem verba licet primum & præcipuè de benedi- cta inter mulieres sacrosancta virgine Maria intilligatur: quòd inimicitias cum serpente gesserit, & caput illius sua- rum virtutum pede contruiit. nihilo secius de alia etiam quavis sancta virgine, secundo loco possunt eadem verba accipi: qui deiparæ virginis æmula & consectatrix, ini- micitias habuit graues cum antiquo serpente & conti- nuum cum eo gessit bellum, in quo tamen adiutore deo victrix: continentia singulari & castimonia contriverit caput & suggestiones tentationum ipsius. Ipse verò ser- pens insidiatus est & calcaneo illius virginis: scilicet car- ni, postremum dignitatis locum in ea habenti, sicut cal- caneus est posterior pars pedis. Huic autem calcaneo virginis insidiatur & hunc obseruat ipse serpens: quonia[m] suscitare molitur in carne stimulos & incendia libidinum, quibus spiritum pertrahat in peccatum. < Iacob. 4> 4 Quem hæc virgo resistent. Id faciendum admo- net Beatus Iacobus dicens. Resistite diabolo: & fugiet â vobis. Cui consonat hoc dictum Ambrosij. Debilis est hostis: qui non vincit nisi volentem vinci. At verò resisté- dum hosti esse in prima congressione & certaminis ini- tio: ne semel admissus inualescat in nos & extrudi non possit: edocet propheta cum ait in psalmo. Beatus qui te n[on] bit & allidet paruulos suos ad petram. Is autem est, qui suggestiones in malum cum primum ebulliunt, ad Chri- stum petram iustitiæ confringit, neque sinit eas longio- re mora noxias vires sumere. < Psal. 36.> 5 Nunc inter virgines adducta post eam. Alludit hic versus ad locum illum in psalmo. Aducentur regi virgi- nes post eam: proximè eius afferentur tibi. Nam & obla- tæ sunt domino quasi sponso suo. sequentss illius in pu- ritate vestigia dum hic viuerent: & nunc in gloria eundé comitan-